natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
evil than of good when it is serious 'T is true wicked men cry out God is merciful and that is generally the cause of their Laziness and sleightness in Religion but it is when they do not mind what they say these are but sugared words in their Tongues when they are serious they have other thoughts Bondage is more natural than Liberty Fear than Hope because of the Covenant we are under which is a Covenant of works a Ministry of Death and Condemnation and so begetteth fear and representeth God as terrible yea 't is found in those that are more serious and have some beginnings of a good work upon their Hearts they are too apt to entertain ill thoughts of God and looking upon him in the glass of their guilty fears represent him as harsh and inexorable All their terrours and troubles are raised by false Apprehensions of God and therefore the course of their Obedience groweth the more uncomfortable This is a truth that the Law and Grace contendeth for the mastery in every Heart that entertains thoughts of Religion not only Corruption and Grace but the Law and Grace And as their Law-notions prevail so their slavish fear increaseth but as the Gospel Apprehensions prevail so their Love of God increaseth and their comfortableness in Religion Therefore still the Caution is bound upon us to take heed what Notions we have of God and that we have not any diminishing extenuating thoughts of his goodness and mercifulness that we do not look upon him as one that lyeth upon the catch to spy out Advantages against us for that thought will mightily weaken our hands in the Lords work Do not think of him as one that delights in the Creatures misery No rather in shewing Mercy and Goodness and as ready to give out Grace to the humble that lye at his Feet however he dealeth with the stubborn and obstinate Refusers of his Grace And therefore if I may digress into Application while I am yet in some doctrinal Considerations I would advise First That to preserve the Sense of Religion in the general men would consider how much God standeth upon the Credit of his Goodness and that he giveth them no cause of discouragement as from him Mich. 6.3 O my People what have I done unto you wherein have I wearied you That his Commands are not grievous Mat. 11.29 1 John 3.5 That the Tryals sent by him are not above measure 1 Cor. 10.13 nor his Punishments above deservings Neh. 11.9 13. That he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 These things should be constantly in our minds for the Vindication and Justification of God from our natural Jealousies and evil Surmises that we have of his Conduct and Government Secondly I would advise poor trembling Souls that are alarmed by their own fears which represent God as an Enemy and standing at a distance from them that they would study the Name of God For surely things are known by their Names and poor disconsolate Souls are bidden Isa. 50.10 To trust in the Name of the Lord c. Now what is the Name of God Even that which he proclaimed Exod. 34.5 6 7. I am the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving iniquity transgression and sin Therefore take all his Name and meditate upon it Satan laboureth to represent God by halfs only as a consuming Fire as cloathed with Justice and Vengeance Oh no! 't is true he will not suffer his Mercy to be abused by contemptuous Sinners he will not clear the guilty though he waiteth long on them before he destroyeth them but the main of his Name is his Mercy and Goodness Take it as God proclaimeth it and see if you have any reason to have hard thoughts of God you will find that though he be an high and holy one yet he is willing to be treated with That he is great but yet good ready to receive returning Sinners if thou hast sin and misery Christ hath Compassion and Pity he is the Father of Mercies 2 Cor. 1.3 Misericors est cui alterius miseria cordi est Mercy hath its name from Misery and is no other thing than laying anothers misery to heart not to despise it nor to add to it but to help it And therefore if thou be miserable and knowest it indeed his Nature giveth a strong inclination to succour the miserable I but saith the convinced Soul there is nothing in me to be regarded the Lord telleth I am gracious and Grace doth all freely and from a self-inclination it giveth all the Qualifications he requireth but I have been long a presumptuous Sinner Why God telleth you his Name is long-suffering He that gave not the Angels one hours space for Repentance hath long delayed the Execution of our Sentence and calleth us to himself that we may escape the Condemnation of Angels But I am exceeding perverse and wicked The Lord telleth you He is abundant in Goodness I am full of fears and doubtings Still he is abundant in goodness and Truth I have abused much Mercy and can Mercy pity me The Lord telleth you He keepeth Mercy for thousands and can forgive Iniquity Transgression and Sin His Treasure of Mercy is not soon spent and exhausted no sin can exclude a willing Soul Mercy will pardon thy abuse of Mercy if thou repentest of it Thirdly To the People of God who having a clearer sense of their Duty and a larger Heart towards God than others have and so are the more troubled for the Poverty of their Graces and weakness and Imperfection of their Services than others are which may breed Bondage and uncomfortableness I would have them consider that Humility and Meekness doth still become them but not Dejection and Despondency of mind that they should ever be complaining fearful and disconsolate We have not an hard Master he hath made Joy a part of our work Phil. 4.4 He gave his Son Luk. 1.74 75. That being delivered from our Enemies we might serve him without fear in Holiness and Righteousness We should consider that he is ready to bear with failings where there is an upright heart That God accepteth what we can through Grace well and comfortably perform 'T is a general Maxim of the Gospel though spoken upon a particular occasion 2 Cor. 8.12 That if there be a willing mind it is accepted according to what a man hath not according to that he hath not That the God whom they serve in the Spirit can put a finger on the scar. Ye have heard of the Patience of Job Jam. 5.11 Ay and we have heard of his Impatience too his cursing the day of his Birth and his bold Expostulations with God But this is pass'd over in silence and his Patience commended Nothing should be a discouragement from serving chearfully so good and Gracious a God who is so ready to accept and assist us 1 Pet.
ask Assurance is a ground of the more earnest Request When Daniel understood by Books the number of the Years then he was most earnest in Prayer and when Elijah heard the sound of the Rain he prayed Prayer is to help on Providences that are already in motion That thy Son also may glorify thee Here is another Argument It is usual in Prayer to speak of our selves in a third Person so doth Christ here That thy Son may glorify thee This may be understood many ways partly as the Glory of the Son is the Glory of the Father partly by accomplishing God's Work that I may destroy thy Enemies and save thy Elect partly by the preaching of the Gospel in Christ's Name to the Glory of God the Father He doth as it were say I desire it for no other end but that I may bring Honour to thee From this Clause 1. Observe That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God as Coin bears the Image of Caesar but Caesar's Son is his lively Resemblance Christ is the living Bible we may read much of the Glory of God in the Face of Jesus Christ. We shall study no other Book when we come to Heaven for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression 2 Cor. 4.4 Lest the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them Christ is the Image of God and the Gospel is the Picture of Christ the Picture which Christ himself hath presented to his Bride There we see the Majesty and Excellency of his Person and in Christ of God And Vers. 6. the Apostle saith To give the Light of the Excellency of the Knowledg of the Glory of God in the Face of Jesus Christ. In Christ we read God glorious in his Word Miracles personal Excellencies Transfiguration Resurrection we read much of God There we read his Justice that he would not forgive Sins without a plenary Satisfaction If Christ himself be the Redeemer Justice will not bate him one Farthing His Mercy he spared not his own Son What scanty low Thoughts should we have of the Divine Mercy if we had not this Instance of Christ His Truth in fulfilling of Prophecies Psal. 40.7 8. Then said I 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 This was most difficult for God to grant for us to believe yet rather then he would go back from his Word he would send his own Son to suffer Death for a sinful World All things were to be accomplished though it cost Christ his precious Life God had never a greater Gift yet Christ came when he was promised He will not stick at any thing that gave us his own Son His Wisdom in the wonderful contrivance of our Salvation When we look to God's Heaven we see his Wisdom but when we look on God's Son we see the manifold Wisdom of God Ephes. 3.10 The Angels wonder at these Dispensations to the Church His Power in delivering Christ from Death and the glorious Effects of his Grace His Majesty in the Transfiguration and Ascension of Christ. O then study Christ that you may know God There is the fairest Transcript of the Divine Perfections the Father was never published to the World by any thing so much as by the Son 2. Observe Our Respects to Christ must be so managed that the Father also may be glorified for upon these terms and no other will Christ be glorified 2 Cor. 1.20 For all the Promises in him are Yea and in him Amen to the Glory of God by us Phil. 2.10 11. That at the Name of Jesus every Knee shall bow and every Tongue shall confess that Jesus Christ is Lord to the Glory of God the Father John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Look as the Father will not be honoured without the Son John 5.23 That all Men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father that hath sent him so neither will the Son be honoured without the Father I condemneth them who out of a fond respect to Christ neglect the Father As the former Age carried all respect in the Name of God Almighty without any distinct reflection on God the Son So many of late carry all things in the Name of God the Son that the Adoration due to the other Persons is forgotten The Wind of Error doth not always blow in one Corner When the heat of such an Humour is spent Christ will be as much vilified and debased Our Hearts should not be frigidly and coldly affected to any of the Divine Persons 3. Observe It is the proper Duty of Sons to glorify their Father Mal. 1.6 If I be a Father where is mine Honour Mat. 5.16 Let your Light so shine before Men that others seeing your good Works may glorify your Father which is in Heaven How must this be done 1. By reverend Thoughts of his Excellency especially in Worship then we honour him when we behave our selves before him as before a great God this is to make him glorious in our own Hearts When we conceive of him as more excellent than all things Usually we have mean base thoughts by which we streighten or pollute the Divine Excellency 2. By serious Acknowledgments give him Glory Rev. 4.11 Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Now this is not in naked ascriptions of Praise to him pratling over words but when we confess all the Glory we have above other Men in Gifts or Dignity is given us of God this is to make him the Father of Glory Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him 3. When we make the advantage of his Kingdom the end of all our Actions 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to the Glory of God Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death Christ had glorified him yet he seeks now to do it more Self will be mixing with our Ends but it must be beaten back We differ little from Beasts if we mind only our own Conveniences 4. By making this the aim of our Prayers We should desire Glory and Happiness upon no other terms Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved It is a mighty encouragement in Prayer when we are sure to be heard John 12.28 Father glorifie thy Name then came there a Voice from Heaven
carrying the Bag is a shrewd Temptation to a Carnal Heart John 12.6 This spake he not that he cared for the Poor but because he was a Thief and had the Bag and bare what was put therein He was a bad keeper of the Stock appropriating it to his own use to make himself a Store and a Subsistence having a mind to forsake Christ because he had so often heard him speak of his Sufferings and the Persecution of the Apostles And mark he pretends Piety and Religion to disguise his Covetousness when it was his own private Interest There was a Woman that took a pound of Ointment of Spiknard very costly and anointed the Feet of Jesus Vers. 3. And Judas said Why was not this Ointment sold for three hundred Pence and given to the Poor But this he said not that he cared for the Poor but was a Thief and had the Bag. At length love of Mony joined together with Spleen prevailed on him so far that he sold his own Master He that loveth the World hateth God he that is greedy of Gain will sell his Soul and Heaven and Christ for Mony there is nothing so vile but he will yield to it There was somewhat of Envy and Revenge in it Mat. 26.14 15. Then one of the twelve called Judas Iscariot went unto the Chief Priests and said unto them What will ye give me and I will deliver him unto you and they covenanted with him for thirty pieces of Silver Then When was it When Christ had checked him for rebuking the Woman he stomached the Disappointment as Carnal Men will storm when their Hypocrisy is discovered and their Carnal Ends disappointed Christ by commending the Woman enraged him 2. His Hypocrisy He continued the Profession of an Apostle preached against Sin seemed to be zealous for the Poor Nay his Hypocrisy was augmented by the constant means he had to convince him he was hardened in it the more Jesus Christ was a constant Preacher of Repentance and all those Sermons and Discourses Judas heard securely Christ often admonished him of his Sin John 6.70 Have I not chosen you twelve and one of you is a Devil John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth Bread with me hath lift up his Heel against me He was threatned that it had been better for him that he had never been born Mat. 26.24 The Son of Man goeth as it is written of him but wo unto that Man by whom the Son of Man is betrayed it had been good for that Man if he had not been born But all this would not do it did not rouze his Conscience and make him bethink himself and to consider that he was not hidden in his Disguise When Christ spoke it more pressingly Mat. 26.23 He that dippeth his hand with me in the Dish the same shall betray me Vers. 25. Judas which betrayed him answered and said Master is it I A benummed Conscience grows shameless Certainly Hypocrisy is a very hardning Sin With what Face could the Traitor even when he was discovered say Master is it I 3. His Treason He first made a Prey of his Master's Mony and then of his Master himself Little Sticks set the great ones on fire When a Man cleaves a Block he first enters it with small Wedges and then with greater and so doth the Devil make entrance into the Soul by degrees Judas first purloineth and steals out of the Bag then censures Christ as profusely lavishing What needs this waste It is not only a check to the Woman but to Christ himself then upon Christ's Rebuke he hates him and then betrays him Christ gave him no cause When Peter disswades him from Suffering he calls him Satan Mat. 16.23 But he turned and said unto Peter Get thee behind me Satan thou art an Offence unto me for thou favourest not the Things that be of God but those that be of Men. But he dealeth with Judas mildly reproves him in the â—ump But privy Sores will not be touched without Recalcitration and lifting up of the Heel Mat. 26.16 From that time he sought opportunity to betray him He that hath Malice in his Heart will not want an Occasion Judas hurried with Wrath and Avarice seeketh a Chapman and at this very time the Chief Priests were gathered together considering how to attack Christ. And when once Men resolve upon a course of Sin God in his just Providence suffers them to have a fit opportunity The Chief Priests alarmed with the Miracle of raising Lazarus by which many were drawn to believe in him were thinking how to seize him and Judas comes in fitly in this very time Mat. 26.15 What will ye give me and I will deliver him unto you God saith Jer. 6.20 I will lay stumbling-blocks before this People What! doth God lay stumbling-blocks he that forbids the Sin upon so severe a Penalty Providence orders the Occasion and Carnal Men will find the Sin If you will cherish the Sin against Warnings it is just with God to give you the Occasion The Treason may be amplified by the kindness of Christ to him he never did him wrong and he had been an Eye-witness of his Miracles a hearer of his Sermons he had been familiarly treated by him It aggravateh Sins when done against Mercy and Kindness John 6.67 Then said Jesus unto the Twelve Will ye also go away It goes more to the Heart of Christ that they should lift up the Heel against him that have been familiar with him and been trained up as his Friends 4. His Despair which was a greater Sin than his Treason This is to put a Talent of Lead into the Ephah as the Prophet speaks Zech. 5.8 to make that more weighty which is weighty enough of it self already Christ prayed for his Persecutors Luke 23.34 Father forgive them they know not what they do and some of them found Mercy Peter that denied him with Oaths and Curses found Sanctuary at the Grace of God There might have been Hope but Judas despairs Usually this hath been the end of Sinners that have been for a long time hardned in Sin that they do despair of that Mercy which they have abused and slighted Oh hearken to this all ye that commit Sin with security in the midst of all your displeasing of God tho you may eat and drink and rise up to play take heed lest at length you cry out I have sinned and my Sin is greater than I can bear for Judas came at length to this I have sinned in betraying Innocent Blood Mat. 27.4 Sins till they are committed are hidden from the Eye of Conscience but then Guilt flasheth in the Face Before the Commission the Devil will not let us see it lest we should prevent it and afterwards he represents it in a terrible Glass that we may despair After the Act Sin usually appears in its own Colours he despaired and hanged himself
Antidote or to wound our selves mortally to try the virtue of a Plaster God made advantage of the sins of the World for the honouring of his Grace in Christ but they that presume to sin greatly that God may pardon greatly run a desperate adventure whether God will pardon them or no. 2. There is a difference between the remission of sins past and allowance of sin future Our fixed purpose must be not to sin but if we sin we have the use of Gods remedy 1 Joh. 2.1 My little children these things I write unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the righteous If God made advantage of sins past to honour his Grace we also by sins past may make an advantage for a renewed use of Faith in our Redemeer and renewed desires and expectations of pardon by his Intercession but it is a wrong conclusion to think we may heap up new sins for time to come and still make more work for pardoning Mercy and be content to offend God again that he may still be pardoning and we never forsake sin In short we must not sin that grace may abound but when we have sinned we must make use of abounding grace Faith and Repentance may draw good out of sin it self to make the remembrance of it a means of our hatred and mortification of sin and of more gratitude to our Redeemer but not to take liberty to indulge sin antedating our pardon before the fact 3. It is contrary to all ingenuity and love to God or Christ. This is the difference between Faith and Presumption or a sound and a blind confidence of pardon by Christ namely that Faith maketh us hate sin and Presumption maketh us secure and bold in finning and slightly to pass it over with little remorse and reluctancy when we are guilty of it He who presumeth doth the work of an Age in a breath God is merciful Christ dyed for sinners and all our confidence must be in Christ But the true Believer is more affected with sin as she wept much and loved much to whom much was forgiven Luc. 7.47 and Ezek. 16.63 That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done They express their gratitude for remission of sin by a careful keeping from it pardoning Mercy maketh God amiable to us and his Laws acceptable our Duty sweeter and Sin more grievous Secondly It is absurd and contrary to the Doctrine of Grace true Christianity is of a far different make from this conceit 1. It is not consistent with the Grace that goeth along with Pardon for God sanctifieth all those whom he justifieth we receive together with the remission of sins the gift of the Holy Ghost 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption 1 Cor. 6.11 But ye are washed but ye are justified but ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God these are inseparable the application of the Merit of Christ and the gift of his Spirit which reneweth us to the image of God and mortifieth the life of sin in us the heart broken with compunction seeketh this double benefit 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all unrighteousness as a Malefactor that hath a Leprosie on him needs not only a Pardon but a Medicine and in a broken leg not only ease of the pain is desirable but that the bone be set right Therefore we are both justified and sanctified continuing in sin cannot consist with the truth of Regeneration 2. It is contrary to the order of Gods grace in the New Covenant who requireth of us Faith and Repentance if we would be partakers of Christ Now to continue in sin is to be under the bondage of it without restraint or any change of heart and life 1. It is against Faith take it for assent it is a belief that he will save all those that submit to be sanctified and ruled by him in order to their Salvation Heb. 5.9 Being made perfect he became the Author of eternal salvation to all them that obey him If you hope to be saved by him and will not be ruled by him you do not believe Christ but the Devil for if you believe Christ you must believe that you cannot be saved unless you be converted Mat. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Take Faith for acceptance of Christ it is an hearty consent both of subjection to him and dependence upon him as the Saviour and Redeemer of the World the Mediator's blessing is to turn every one of you away from your iniquities Acts 3.26 he is a Saviour to save his people from their sins Mat. 1.21 to say nothing of receiving Christ the Lord which the Scripture presseth Col. 2.6 2. It is against Repentance which implieth a sorrow for sin with a serious purpose to forsake it 1. There is in it godly sorrow 2 Cor. 7.10 this is requisite to check the sensual inclination or love of pleasure which is the heart root and life of all sin it dyes when our affection to it dyes In Repentance with bitterness of Soul we bemoan our selves for offending God now if we lick up our vomit again and go round in a track of confessing sin and committing sin our hearts are not found with God we undo that which is done and so build again the things we have destroyed if while we seek to be justified by Christ we are still found sinners Gal. 2.17 18. a man that truly seeks after pardon seeks with it the ruine and destruction of sin Sin was his greatest trouble the burden that lay upon his Conscience the grievance from which he sought ease the wound which pained him at heart the disease that his Soul was sick of is all this real What will you say if this man should delight in his former trouble and take up his burden that he groaned under and prefer it before liberty to tear open the wounds which were in a fair way of healing willingly relapse into the sickness out of which he is recovered with so much ado if he should desire the bonds and chains again of which he was freed by infinite mercy Surely then you may question the reality of all that he hath done in the anguish of our Souls we groaned under sin as the heaviest and most intolerable burden we could ever feel now should we stoop to it and take it on again after it was lifted from our backs who would pity us 2. There is a renouncing and forsaking of sin it is called Repentance from dead works Heb. 6.1 not only Repentance for but from
our selves we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stir up the grace of God that is in us 2 Tim. 1.6 we must still be blowing up this holy fire as the Priests do the fire of the Altar still keep it burning and its motions must be hearkened to and complied withal Gal. 6.16 Walk in the Spirit and ye shall not fulfil the lusts of the flesh cherish and obey the directions of the renewed part and this will keep the carnal part under so that though the motions of it be not totally suppressed yet they shall not be compleated and fulfilled not so easily consented unto nor so often break out into shameful acts but as these are slighted sin reigneth 3. The Spirit of Sanctification still dwelling and working in us Herein the Law was a dead Letter it only afforded us bare Instruction without the help and power of Grace but the Gospel is the ministration of the Spirit 2 Cor. 3.8 There is a life and power which goeth along with every Gospel-truth to inable us to do what it requireth of us The Renewed certainly feel this benefit by it and the Truths of the Gospel which to others taste are like ordinary running water cold and spiritless are to them like strong water comfortable and full of virtue strong water and running water are alike for colour and show but not for virtue and taste All that repent and believe in Christ have the gift of the Holy Ghost Acts 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the giâ—t of the Holy Ghost He dwelleth and resideth in their hearts and is the great cause of the mortifying of sin Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live The Spirit will not without us and we cannot without the Spirit subdue our sinful inclinations at first indeed he worketh upon us as objects as a Spirit only moving upon us but afterwards he worketh by us as instruments as a Spirit indwelling at first he regenerateth us and converteth us when we were dead and wholly sensless man at first was a passive subject when the Holy Ghost infused life and made him partaker of a Divine Nature we were by Nature all dead in trespasses and sins did not only deserve death by Original sin but did also deserve to be denied the Grace of Jesus Christ by some following actual sins but when we were all equally involved in misery the secret working of Divine Grace did begin the difference Eph. 2.4 5. God who is rich in mercy for his great love wherewith he loved us even when we were dead in trespasses and sins hath quickened us together with Christ by grace ye are saved This saving Grace is not given to all though all have many both external and internal helps sufficient to make them better that any have his special efficacy and converting Grace is the meer favour and bounty of God if any want it it is long of themselves because by their neglect and abuse of common Grace they deserve that want Well then at first God giveth the Spirit and all his purifying and sanctifying works upon the Soul are by his meer Grace which the Gospel offereth to all till they exclude themselves but then after we are converted we shall have more sins to remove by further Sanctification now the Spirit dwelleth in us to give us his special assistance But more closely consider 1. The Necessity of the Spirits concurrence 2. The Encouragement we have thereby 1. The Necessity of the Spirits concurrence we cannot begin carry on and accomplish the work of Mortification without the operation help and power of the Spirit 1. That we cannot begin it is evident because before Conversion we were dead in trespasses and sins Eph. 2.1 had only a life of resistance and enmity against God and the work of his Grace left in us Rom. 8.7 The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be and we were under the power of the Devil who holdeth the fallen Creature in bondage till he be dispossessed Luke 11.21 22. When a strong man armed keepeth the house his goods are in peace but when a stronger than he shall come upon him and overcome him he taketh from him all his armour wherein he trusted and divideth his spoils There is no Faculty in man that can work the Cure the Understanding is dark and blind and weak if it warn us of our Duty it cannot break the force of sin Rom. 1.18 The Will is enslaved to Corruption Now nothing will seek to destroy it self but rather to preserve that life that it hath therefore the heart of man which is by Nature corrupt wedded to the interests and concernments of the Flesh will never seek to mortifie and subdue the flesh for a thing will never be opposite to it self The Scripture saith Joh. 3.6 That which is born of the flesh is flesh A man wholly addicts himself to sin while under the power of corrupt Nature and a sensual carnal heart cannot make it self holy and heavenly But 2. After Conversion when Grace and the Principles of a new Life are put into us to weaken sin yet still we need the help of the Spirit partly because habitual Grace is a Creature and therefore in it self mutable for all Creatures depend in esse conservari operari upon him that made them Acts 17.26 In him we live and move and have our beings If God suspend the influence the Fire which is a natural Agent burneth not as in the instance of the Three Children who were cast into the fiery Furnace if necessary Agents much more voluntary Agents and if there be this dependance in natural things much more in supernatural Therefore Grace still dependeth on Gods influence and there must be a concurrence of the Spirit to maintain what he hath wrought Phil. 1.6 Being confident of this very thing that he which hath begun a good work in you will perform it until the day of Jesus Christ. Partly because it doth not totally prevail in the heart but there is opposition against it there is flesh still Gal. 5.12 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that you cannot do the things that you would Habitual Grace non totaliter sanat it worketh not a perfect but a partial Cure upon the Soul Therefore there needeth new Grace to act and guide and quicken us still and to stir up the Principles of Grace in us Partly because this Grace as it meeteth with opposition from within so it is exposed to Temptations from without from Satan who watcheth all advantages against us now when Temptation cometh with new strength we must have new Grace to oppose it Heb. 4.16 Let us come boldly to the throne of grace that we may obtain
people and excludeth the prophane and unclean the holy Covenant must have an holy People suitable to it or else it speaketh no good to them if you be not holy you have no part in Christ nor interest in his Covenant Acts 20.32 And now brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among them that are sanctified Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God that we may receive forgiveness of sins and an inheritance among them which are sanctified by faith that is in me Well you see the whole scope and great drift of the Covenant is to promote Holiness 2. It remains to vindicate those Doctrines of Grace that may seem to occasion these imaginations 1. Gods freeness and readiness to pardon The Law threatneth Punishment but Grace offereth Pardon and Impunity therefore men let loose the reins they think Mercy will pardon all and discharge all But this is a wretched abuse 1. Though Pardon be offered to penitent Sinners yet it is on purpose that they may forsake their sins and timely return to the obedience of God Psal. 130.4 There is forgiveness with thee that thou mayest be feared that they may not stand aloof from God as a condemning God but return to his fear and service It is offered to prevent despair not to encourage us in sin so that you quite pervert the end of the offer 2. This Pardon belongeth only to the Penitent The offer is made to all but none have an actual Right to it till they repent Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon And Prov. 28.13 He that covereth his sins shall not prosper but whoso confesseth and forsaketh them shall find mercy All Sinners are to be told That God is ready to pardon but all Sinners are not to believe that their sins are pardoned for this is an Act that belongeth to God as a Governor and Judge Some things God doth as a free Lord and there it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Other things God doth as a righteous Judge and Governor according to the Law of Commerce between Him and his Creatures there it is So run that ye may obtain 1 Cor. 9.24 To apply this to the case in hand Pardon of sins is an Act of Judicature dispenseth upon certain Terms gracious and free they are indeed but Terms and Conditions they are still without which we have no right to pardon or are not qualified to receive it All the Priviledges of the Gospel are a Benefit but a Benefit dispensed on certain Terms such as our Soveraign Lord was pleased to prescribe 3. They are expresly excluded that securely go on in sin Psal. 68.21 But he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses That exceptive Particle But relateth to what was said of God before now twice before God is called a God of Salvation vers 19. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah And vers 20. He that is our God is the God of salvation But he will wound c. A man that goeth on still in his sins is reckoned an Enemy to Christ whatever he be by outward Profession and as an Enemy he shall be dealt with the God of Salvations or the merciful Saviour will not save him notwithstanding all that lenity and goodness which he sheweth to them that are sincere the God of Salvations will strike home upon their hairy scalp that is utterly destroy them Therefore when men go on in a state of Impenitency either ignorantly or against conviction of Conscience upon a presumption that Gods mercy shall bear them out they make the God of all Grace their Enemy his Justice is against you and his Mercy will not help you By the Law is the knowledge of sin and by the Gospel you are excluded from Pardon till you break off your sins by Repentance and the more sin you commit the further off you are from Salvation every sin is a step further Psal. 119.155 Salvation is far from the wicked for they seek not thy statutes à pari Salvation is near to the righteous Rom. 13.11 Now is your salvation nearer than when ye first believed Every man every day is a step nearer to Heaven or Hell The second Doctrine abused is Exemption from the Rigour and Curse of the Law Ye are not under the Law but under Grace Therefore men take a liberty to sin They are not under the Law But we must distinguish how we are and how we are not under the Law 1. We are still under the Law as a Rule of Obedience so the Apostle saith 1 Cor. 9.21 Not being without Law to God but under the Law to Christ. The Apostle still ruled his Actions by Law both the Law of God and the Law of Christian Charity To be in this sense without Law is either to make us Gods or Devils if you plead it de Jure of Right it is to make the Creature a God for it is impossible any created thing can be without Law that were to make it supreme and independent as if its own Will were its Rule without liableness to be called to an account by another Saul proclaimed 1 Sam. 17.25 That whosoever would encounter the Philistine his house should be free in Israel but it is as impossible to free the Creature from subjection to God as it is from dependance upon him If you plead it de Facto this were to make us Devils to live in direct opposition to God and rebellion against him or exempt us from his Authority Psal. 12.4 Who have said With our tongues will we prevail our lips are our own who is Lord over us Thus every Creature must be under a Law 2. There is a good sense in which we are said not to be under the Law as here in the Text and Gal. 5.18 If ye be led by the Spirit ye are not under the Law that is not under the condemning power of it spoken of Rom. 8.1 There is therefore no condemnation to them that are in Christ or the irritating power of it spoken of Rom. 7.5 While we were in the flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death namely as it did rigidly exact duty from us and gave no strength to perform it Well then we many from hence see what liberty we have by Grace there is a twofold Liberty an holy and blessed Liberty and a wicked and carnal Liberty First The holy Liberty is to be freed
Concerning the Object it respects not the former but the latter Clause their being once Sinners is not the matter of his Thanksgiving but that they had received and obeyed the Christian Faith However this must be said That it doth heighten the Mercy or illustrate the Benefit it is a great Mercy that having been once slaves of sin yet now at length they were recovered by Grace To be brought into a state of Light and Life by the Gospel were a great Benefit if a man had always been good and holy at least not considerably bad but when God will take us with all our faults and those of so great and hainous a Nature surely we have the more cause to give thanks Well then he doth not could not give thanks that once they had been the servants of sin God was not the Author of their servitude to sin but he was of their obedience to the Doctrine of Life his Mercy turned the former evil to good Or if you will take that into any part of the Thanksgiving it must be thus Since the condition of the servants of sin is so miserable God be thanked that you have escaped it 2. From whom he expects this Thankfulness I answer First It doth excite their Thanksgiving he exciteth them to give thanks for this blessed Change wrought in them he moveth them not to give thanks for Riches and secular Honours nor so much as consider whether they had or wanted these things but for the good estate of their Souls that they were partakers of so great a Benefit as from servants of Sin to become servants of Christ. Secondly It expresseth his own Thanksgiving on their behalf as congratulating and rejoycing with them in this mercy The Angels rejoyce at the conversion of a sinner Luke 15.10 So should we rejoyce in the good of others especially the Pastors of the Church 3 Joh. 4. I have no greater joy than to hear that my children walk in the truth Nothing that I more delight in in the World than to hear that those that are converted by me live after a Christian manner Doctrine That to be turned from the Service of Sin to the sincere Obedience of the Gospel is a Benefit that we cannot sufficiently be thankful for Let me represent it in the Circumstances of the Text. 1. Here is a Reflection upon their past state Ye were servants of sin This is necessary and useful First To heighten the sense of our Priviledges by Grace alas what were we when God first sought after us Slaves to Sin and Satan and Children of Wrath even as others Look as Jacob by remembring his poor condition doth raise his heart the more to admire Gods bounty to him Gen. 32.10 I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy servant for with my staff I passed over this Jordan and now I am become two bands It would cure the Pride of many if they would remember their mean Originals and how like the Hop-stalk they mount up and grow out of the very Dunghil God solemnly injoyned his People when they injoyed the plenty of the Land to remember the obscure beginnings of their being a Nation and therefore when they offered the First-fruits they used this Confession Deut. 26.5 A Syrian ready to perish was my Father when he went down to Egypt and sojourned there with a few men and became a Nation great and mighty and populous Thus God taught them to acknowledge that their first Estate and Original was most wretched and miserable and so must we It holdeth more in moral things Eph. 2.1 2 3 4 5. And you hath he quickened who were dead in trespasses and sins Wherein in time past ye walked according to the course of this world according to the Prince of the power of the air the Spirit that now worketh in the children of disobedience Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others But God who is rich in mercy for his great love wherewith he loved us Even when we were dead in sins hath quickened us together with Christ. 1 Tim. 1.13 Who was before a blasphemer and a persecutor and injurious But I obtained mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be mercied That God should take us with all our faults and bring us into a better condition how doth this heighten the Mercy Secondly To quicken us to more diligence in our present Estate He that hath been a diligent Servant to an hard and cruel Master from whom he could not expect any recompence worth his Toil surely should be diligent and faithful in the Service of a loving gentle and bountiful Master This is urged Rom. 6.19 As you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness And it is illustrated by several Scriptures 1 Cor. 15.9 10. I am the least of the Apostles and am not meet to be called an Apostle because I persecuted the Church of God But by the Grace of God I am what I am and his grace that was bestowed upon me was not in vain but I laboured more abundantly than they all And Acts 26.11 I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them even to strange Cities Thirdly To make the reality of the Change more evident There is a great Change wrought in those who are brought home to God it doth much hurt to Believers in judging of their own Case to forget what they once were whereas comparing these two what they are and what they were would sooner bring it to an issue and make the change more sensible and evident The Scriptures often direct us to this method Col. 1.21 And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled Eph. 2.13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. And Eph. 5.8 Ye were sometimes darkness but now are ye light in the Lord. Our gradual progress in Holiness is more insensible and therefore we may overlook the mercy because we see not such eminent effects as we found at first But all that belong to God may see a Change and say as the blind man Joh. 9.25 This one thing I know that whereas I was blind I now see they may see plainly they are not the same men they were before But when men forget the Estate they were once in and the great change the Spirit wrought in them and feel not such alterations continually they live in doubtfulness and darkness As our forgetting our poverty and affliction maketh us undervalue a more plentiful condition and those comforts which we would account
readily and comfortably will the spiritual life be carried on and the more hearty and serious you are in this the more peace you will have and such graces will be heaped upon you as will be the evident tokens of Gods Approbation and Acceptance Till you renounce Gods enemies and consent to be the Lords you are in the state of rebels rebels in heart tho Subjects in shew and what you perform is by constraint and not by a willing mind God hath right to our duties before we consent and therefore 't is a sin in carnal men to omit them but our consent and self-obligation is necessary to our voluntary Obedience and Acceptation with God Besides when this resignation willingness and consent is deep rooted it becometh as a nature to us and carrieth the force and authority of a principle in our hearts and puts the soul upon such sincere Obedience as God will take kindly at our hands it habituateth the mind to an obediential frame and then the particular acts will not be very difficult 2. To exhort us to please God This must be managed 1. Negatively Not to please the flesh flesh-pleasing is the fortress of sin for all sin tendeth to flesh-pleasing now Christians are to crucifie the flesh not to gratifie the flesh our Lord Jesus Christ pleased not himself Rom. 15.3 He sought not to gratifie that life he had assumed not that we should deny the body all delight in the mercies of God then the soul would soon be clogged which perfecteth its operations by the body we are to abstain from fleshly lusts which war against the soul but not to abstain from worldly comforts which would produce the same effect hindering our cheerful service of God common mercies must be received as mercies else there would be no room for humiliation and thanksgiving Not of humiliation when God correcteth us for sin by depriving us of those mercies and so there would be no distinction between mercy and punishment nor for thankfulness for we cannot be thankful for what we do not esteem and relish in some subordinate degree It is a mercy or is it not If it be a mercy we may use it with thanksgiving if not then you cannot bless God for it but in the use of these things we must take heed that the soul be not drawn away from God and the interest of the flesh be not set up against him It becometh a Christian much more to mortifie the deeds of the body than to fulfil his lusts and he must be cautious that he do not displease God by pleasing the flesh that Satan who is ever laying his baits to catch unwary souls do not draw him to such an use of bodily pleasures as are immoderate and sinful 2. Not to please men who have power or many advantages over us That we please not them to the wrong of God the Apostle saith Gal. 1.10 If I yet pleased men I were not the servant of Christ. There is a twofold man-pleasing which is sinful the one respects the matter the other the scope First the matter When we seek to please them by something that is sinful or by dispensing with our duty to God to do this voluntarily and deliberately is to forsake our vowed duty in the Covenant and to renounce our happiness and therefore a damnable sin we forsake our duty when man must be pleased by some known sin no our absolute dependance is on God and therefore his will must be regarded in the first place Acts 5.29 We ought to obey God rather than man and therefore no man must be pleased by sin 't is a renouncing of our happiness as if their favour were to be preferred before the favour of God John 12.42 Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the synagogue and ch 5.44 how can you believe that seek honour one of another No God is enough to a gracious soul Psal. 63.3 Because thy loving kindness is better than life my lips shall praise thee His approbation should satisfie us the people of God have felt what it is to have displeased God and what it is to be reconciled to him by the death and Intercession of Christ that to them it is a small matter whether man be pleased or displeased if God be pleased 't is no matter who is displeased 2. As to their scope When the matter is pleasing both to God and men but you regard mans eye most Eph. 6.6 Not with eye-service as men-pleasers but as the servant of God doing the will of God from the heart and Col. 3.22 Not with eye-service as men-pleasers but with singleness of heart fearing God As your happiness lieth not in mans approbation so this is the only constant motive of pure and sincere Obedience 2. Positively Pleasing God is your great duty and business in the world this is uprightness and this will be your safety and happiness for if you study to please God then God is ever with you Christ hath given you an instance of that John 8.29 And he that sent me is with me the father hath not left me alone for I do always those things that please him And then 't is no matter who is displeased and angry with us Prov. 16.7 When a mans ways please the Lord he maketh his enemies to be at peace with him God will hear your Prayers 1 John 3.22 And whatsoever we ask we receive of him because we keep his commandments He will give you everlasting happiness and glory Heb. 4.5 and truly he is not hard to be pleased Mal. 3.17 Man-pleasing is a more difficult and unprofitable task God is pleased with nothing that hurts your selves or others 3. Let me exhort you to beg more of the spirit for whilst we are in the flesh we cannot please God and therefore you must beg more plentiful Grace to change your natures and to fix your intention right that you may please God in all things your natures are never changed till your love be altered nor till God direct your love 2 Thes. 3.5 And the Lord direct your hearts to the love of God SERMON XI ROM VIII 9 But ye are not in the flesh but in the spirit if so be the Spirit of God dwell in you IN these words the Apostle applieth the property of the justified unto the Romans In this Application you may observe both his Charity and his Prudence 1. His Charity but you are not in the flesh but in the spirit 2. His Prudence if so be the Spirit of God dwell in you 1. For that clause which expresseth his Charity The Phrases of being in the flesh or in the spirit are the same with being after the flesh and after the spirit v. 5. or walking or living after the flesh or after the spirit used in other Verses of this Chapter 2. In the other Clause which expresseth his Prudence
hâ—rtful for us but of that God will be judg some present temporal good may be a cause of future inconvenience and something bitter how may be afterward found wholesome God knoweth whether life or death be best a present riddance of troubles or a continuance of them therefore it followeth verse 28. All things shall work together for good to them that love God That which is apprehended as evil may turn to good therefore these things should not be peremtorily asked but with limitation and exception of Gods will as our Lord Christ Matth. 26.39 And he went a little further and fell on his face and prayed saying O my Father if it be possible let this cup pass from me nevertheless not as I will but as thou wilt 'T is one thing to believe for certain that God will grant our petition with this condition if the grant be for his glory and our good and another thing to bâ—lieve absolutely that he will not deny the particular thing we ask of him without such exception and reservation 'T is not for us to determine what is most conducing to Gods glory and desirable for us We must commit and submit to God to our Heavenly Father who is never backward to our good and will certainly guide all things for the best 2. The manner 1. With faith What faith have we in prayer With respect to God that he is able and willing to help his people that we need not run to other shifts and be divided between God and carnal means Jam. 1.6 7 8. As to the acceptance of our persons we must pray that we do not weaken our confidence by any allowed sin 1 John 3.20 21. For if our hearts condemn us not God is greater than our hearts and knoweth all things if our hearts condemn us not then have we confidence towards God We sin a way our peace and then cannot come cheerfully to God As to the particular blessings asked necessary that are absolutely promised must be absolutely expected But the promise of the common blessings of this life is not absolute these things are dispensed as shall be for Gods glory and our good The saints themselves express themselves with some hesitancy about these things though inclined to hope the best as David 2 Sam. 12.22 Who can tell whether the Lord will not be gracious to me that the child may live God knoweth what we most really want and what is most agreeable to our desires being able to choose for us better than we can for our selves Joel 2.14 Who knoweth if he will return and leave a blessing 2. With fervency or that life and seriousness which will become addresses to God Matth. 7.7 Ask seek knock we are not in good earnest unless we set our selves to seek the Lord Dan. 9.3 Christ taught us to pray in two parables one for the spirit Luke 11. By a man coming to his friend for loaves at midnight For right done to the Church Luke 18.1 In the parable of the widow and unjust Judg. Persevere till prayer be answered Matth. 15.26 27. Keep wrestling and striving with God Rom. 15.30 Now I beseech you brethren for the Lord Jesus Christs sake and for the love of the spirit that ye strive together with me in your prayers to God for me 3. With humility we must come as less than the least of his mercies Gen. 32.10 Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God As the Publican Luke 18.13 God be merciful to me a sinner as Abraham Gen. 18.27 Behold now I have taken upon me to speak unto the Lord who am but dust and ashes 4. With holy ends that God may be glorified John 14.13 And whatsoever ye shall ask in my name that will I do that the Father may be glorified in the Son In the spirit John 16.14 He shall glorifie me for he shall receive of mine and shall shew it unto you Psal. 115.1 Not unto us O Lord not unto us but unto thy name give glory Joel 2.14 Who knoweth if he will return and repent and leave a blessing behind him even a meat-offering and a drink-offering unto the Lord our God 2. The reasons why the prayers so made must be acceptable to God 1. Because here all the divine persons concur we pray according to Gods will in Christs name and mediation by the motion and instinct of the spirit every one is a ground of hope therefore it will not be lost labour or breath poured out into the air 2 Sam. 14.1 When Joab perceived that the kings heart was towards Absalom he makes use of the advantage Christs merit breeds confidence Heb. 10.19 Having therefore brethren boldness to enter into the holiest by the blood of Jesus And then the spirits motion God accepteth what cometh from himself Psal. 10.17 Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear What is excited and stirred up in us by his spirit 2. On mans part the person is qualified the petition just the end right and the heart excited USE Is to shew us what prayers are heard such as cometh from God and are made to God certainly such shall be dealt with as friends God will bestow marks of abundant favour upon them and reward their love and obedience by hearing their prayers he delights to do great things for their sakes and will have it known that their suppplication is acceptable to him Oh pray thus by the spirit 1. Is your prayer such a prayer as cometh from God such a prayer as is inspired by the spirit holy and fervent Holy for he is an holy and heavenly spirit and puts us mainly upon holy and heavenly things things that always make us better not worse and in other things referring our choices to God what he liketh and thinketh best for us not what we do for our selves not my will but thine be done Then Fervent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16 The fervent effectual prayer of a righteous man when it looketh like wrestling with God 2. To God like worship relating to God it hath the stamp of his nature upon it some of his Attributes relate to his Mercy and Goodness some to his Majesty and Greatness the one is seen in the joy of our faith and confidence by our delight to converse with him The other in our humility and deep reverence of God when we come to him as poor undone creatures without his grace SERMON XXXVII ROM VII 28 And we know that all things work together for good to them that love God to them who are the called according to his purpose IN the former Verse the Apostle telleth us how the spirit maketh Intercession for the Saints what God liketh and thinketh best for them not what they like themselves most profitable tho not most pleasing Green Fruit is most pleasing to the appetite of the Child but the Parents knoweth 't is
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
called and justified they are children of wrath as well as others 2. The reply and answer 't is God that justifieth This implyeth two things first his finding out a way to acquit them according to the terms of the Gospel as when all men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to Gods vengeance but now a clear and sure way of pardon Rom 3.19 20 21 22. Now we know that whatsoever things the law saith it saith to them that are under the law that every mouth may be stopped and all the world may become guilty before God Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin but the righteousness of God without the law is manifested being witnessed by the law and the Prophets even the righteousness of God which is by faith of Jesus Christ unto all and upon all that believe There is mercy for all penitent believers to accept and bless them 2. He doth actually acquit all those that submit to these terms Eph. 1.6 Who hath accepted us in the beloved to the praise of his glorious grace The Covenant setteth down the terms and by performing them we are capable of this benefit of Absolution Doctrine That no charge or accusation will take effect to prejudice the acceptation of them whom God justifieth 1. What is justification It consisteth in two things first in the pardon of â—ll our sins secondly in the acceptation of us as righteous in Christ. The first is necessary for God doth not vindicate us as innocent but pardoneth us as guilty those that are impleâ—ded before his Tribunal are all sinners and sinners are not vindicated but pardoned and the Apostle describeth justification by the pardon of sin Rom. 4.6 7. As David describeth the blessedness of the man to whom the Lord imputeth righteousness without works saying Blessed are they whose iniquities are forgiven whose sins are covered God in justifying his people against the imputations of the world doth bring forth their righteousness as the noon-day but in justifying them against the accusations brought before his own Tribunal doth not vindicate our innocency but shew his own mercy in a free discharge of all our sins This is sometimes set forth in Scripture by the blotting out of all our transgressions as Isa. 43.25 I even I am he that blotteth out thy transgressions for my own names sake and will remember thy sins no more As we are no more chaâ—ged with what is cancelled or blotted out of a debt-book so Isa. 38.17 Thou hast cast my sins behind thy back as men cast behind them such things as they list not to look on and Micha 7.19 Thou wilt cast our sins into the depth of the sea as that which is cast into the sea is lost forgotten and cannot be recovered so sin shall not be brought into the judgment against the pardoned sinner 2. In accepting us as righteous in Christ who dyed for our sins to reconcile us unto God and therefore sometimes he is said to be made righteousness to us 1 Cor. 1.30 and we are said to be made the righteousness of God in him 2. Cor. 5.21 that is we have the effect of his sufferings as if we had suffered in person for they were undergone in our stead and for our sakes and the fruit of it given to us by God himself 2. How many ways doth God justifie Four ways especially 1 By way of Constitution 2 Estimation 3 Sentence And 4 Execution 1. Constitutively by his Gospel-grant or the New Covenant in the blood of Christ. The Covenant of grace is Gods pardoning act and instrument by which we know whom and upon what Terms God will pardon and justifie namely all such as repent and believe the Gospel We are constituted just and righteous and exempted from the curse and penalties of the law We may know the true way of justification by its opposition to the false or pretended way Acts 13.38 39. Through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all those things from which they could not be justified by the law of Moses The Jews expected to be justified by the law of Moses but we are justified by the law of Christ that is this constituteth our right and herein justification and sanctification differ God sanctifieth by his Spirit but justifieth by the sentence of his word or promise of the Gospel Our right immediately results thence as by an act of indempnity we are freed from all the penalties which otherwise we might incur without any further act of the Magistrate We are constituted righteous by his deed of gift in the Gospel but made holy by his Spirit but if any quarrel at this term and say that God by the New Covenant doth declare who are justifiable but doth not justifie I answer further We are justified 2. By way of Estimation whereby God doth determine our right accept or deem and account them righteous who fulfil the terms of the Gospel and actually convey to them the fruits of Christs death This is spoken of 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified once vile sinners now washed sanctified and justified as soon as they believe they are put into a state of acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is justifying he continueth to justifie them unto the death and he keeps them in that estate wherein they have exemption from the punishment of sin and a right to eternal life 3. By way of Sentence This is in part done here when God interpreteth our righteousness and sincerity Job 33.23 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down to the pit I have found a ransom And doth by the Spirit of adoption assure us more and more of the pardon of our sins but more solemnly at the last day when the Judge doth sitting upon the Throne pronounce and declare us righteous before all the world and as those who are accepted unto life Acts 3.19 That your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Then the sentence is solemnly pronounced by the Judg sitting on the throne and we are justified before God Men and Angels There are two parts of judgment to condemn and to absolve or justifie Matth. 12.36 37. But I say unto you that for every idle word that a man shall speak he shall give account thereof at the day of judgment for by thy words thou shalt be justified and by thy words thou shalt be condemned then every mans doom shall be pronounced 4. By way of Execution when the sentence is executed This is in part done here as God taketh off the penalties and fruits of sin either in the way of
given to his Justice that his Mercy may have the freer scope the sinner saved and the sin branded and condemned Oh what shall we render to the Lord for so great a benefit Let us unboundedly give up our selves to be governed and ordered by him at his will and pleasure noâ— loving our lives to the death Rev. 12.11 Life must not be excepted out of this resignation Luke 14.26 4. How this must be improved First by consideration Secondly By determination For 't is said we thus Judge 1. Consideration Whereby spiritual truths are laid close to the heart the Soul and the object are brought together by serious thoughts God will not govern us as bruits and rule us with a Rod of Iron by meer power and force the heart of man is overpowered by the weight of reason and serious inculcative thoughts which God blesseth to the beginning and increase in our Souls Therefore cast in weight after weight till the Judgement be poised and you begin to judge and determine how just and equal it is that you should give up your selves to God and to Christ who have done those great things for you God often complaineth for want of consideration Isa. 1.3 But my people will not consider And Deut. 32.29 Oh that my people would be wise and consider their latter end And Psa. 50.22 Consider this ye that forget God Most of our sin and folly is to be charged upon our inconsideration so also our want of grace 'T is God doth renew and quicken the Soul yet consideration is the means The greatest things in the World do not work upon them that do not think of them Therefore how shall the power of the word be set on work but by serious and pressing thoughts The truth lyeth by reason is asleep till consideration quicken it The fault of the highway ground is they hear the word but understand it not The first help of grace is attention Acts 16.14 She attended to the things that were spoken by Paul What is this attending but a deliberate weighing in order to choice minding esteem and pursuit Those invited to the wedding Matth. 22.5 They made light of it Non-attendency is the bane of the greatest part of the World they will not suffer their minds to dwell upon these things 2. There is determination or a practical decree We thus Judge in all reason when we have considered of it we cannot Judge otherwise the Scripture often speaketh of this Acts 11.23 He exhorted them all with full purpose of heart to cleave to the Lord 2 Tim. 3. This like a bias in a bowl carryeth the authority of a principle in the heart these decrees enacted in the heart are frequently mentioned in Scripture in the case of religion in general as Psa. 119.57 Thou art my portion O Lord I have said I would keep thy words Sometimes some particular duty when the heart is backward Psa. 32.5 I said I will confess my transgression unto the Lord. Sometimes in compliance with some divine motion Psa. 27.8 I said thy face Lord will I seek Sometimes after a doubtful traverse or conflict with temptations Psa. 73.28 It is good for me to draw near to God I have put my trust in the Lord God Generally 't is a great help against a sluggish and remiss will Christians are so weak and fickle and inconstant because they do not use this help of decreeing or determining for God and binding and ingaging their Souls to live to him VSE It exhorts us 1. To affect our hearts and ravish our thoughts with this great instance of the love of God 'T is the commending circumstance to set it forth John 15.13 Greater love hath no man than this that a man lay down his life for his friends And Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us God hath not another Son to bestow upon us a better Christ to die for us love is gone to the utmost nor can we be redeemed at a deare rater That we may be affected with it 1. Let us not look upon it only as an act of heroical friendship but in the mediatory notion for so 't is most penetrating and sinketh into the very Soul and that 's the way to draw solid comfort whereas the other only begetteth a little fond admiration we look upon it as an act of generosity and gallantry and that begets an ill Impression in our minds But to look upon it as a mediatorial act breedeth the true broken-hearted sense and thankfulness which God expecteth We all stood guilty before the Tribunal of Divine Justice and he was surrogated by the covenant of redemption and made sin and a curse for us He was to be responsible for our sins according to the pact and agreement between him and his Father Isa. 53.10 There is the covenant of redemption described When thou shalt make his Soul an offering for sin he shall see his seed he shall prolong his days and the pleasure of the Lord shall prosper in his hand 'T is not to be looked upon as a strange history and so to stir up a little wonder or a little fond pitty as at a tragical story but to fill us with a broken-hearted sense and deep thankfulness that the Son of God should come to recover our forfeited mercies When we were sentenced to death by a righteous Law and had sold our selves to Sathan and cast away the mercies of our creation and by our multiplied rebellions made our selves ready for execution then the Son of God pittyed our case undertook our ransom and paid it to the utmost farthing 2. Consider the Consequent benefits both here and hereafter Isa. 53.5 But he was wounded for our transgrâ—ssions he was bruised for our iniquities and the chastisement of our peace was upon him and with his stripes we are healed And Rev. 1.5 6. Who hath loved us and washed us in his blood and made us Kings and Priests unto God In the Heavenly Priest-hood nothing will appear in us displeasing to God The love and praise of God will be our whole Imployment In expectation of this happy hour we must begin our sacrifices here 3. Let us not by affected scruples blunt the Edge of our comfort Christians would know too soon their peculiar interest in Gods love whether intended to us and so disoblige our selves from our duty These affected scruples are a sin because secret things do not belong to us but the open declarations of God concerning our duty Deut. 29.29 'T is the part of a deceitful heart to betray a known duty by a scruple we would not do so in case of temporal danger if a boat be overturned we will not make scruples when any come to our help whether they shall be accepted or not Do not refuse your help and cure but improve the offer 1 Tim. 1.15 This is a true and faithful saying Jesus Christ came to save sinners of whom I am chief
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
is carried on by love but how can I come to him who seemeth so unlovely to me Therefore God to draw us into this Amity and holy friendship will be represented as willing to pardon and save us and that in such an astonishing way that more cannot be done to express his love Rom. 5.8 Herein God commended his love to us that while we were yet sinners Christ died for the ungodly See at what an high rate he is content to pardon and save us that he may draw our love and attract our hearts which under the terrours of guilt and condemning justice would never have been brought to love him 4. The forgiveness of sins is that which is most expresly directly and formally Eyed in the death of Christ Eph. 1.7 In whom we have Redemption through his blood even the forgiveness of sins So Matth. 26.28 This is my blood which was shed for the Remission of sins So Heb. 9.22 Without the shedding of blood there is no Remission of sins Why is not sanctification mentioned it was purchased by his blood as well as Remission 'T was guilt made his blood necessary for our recovery and the depravation of the heart of man is part of the punishment spiritual death as well as temporal and eternal And to be polluted is our punishment as well as our sin and the guilt of sin stoppeth our mercies cuts off the intercourse between God and us Isa. 59.2 Your iniquities have separated between you and your God And Rom. 3.23 For all have sinned and are come short of the glory of God And when the obstruction is removed and the offence given by our sins pardoned the sanctifying of our nature followeth If there had been nothing to do but to renew us by repentance and sanctification that might have been done without the blood of the Son of God as God at first gave his Image freely but his governing Justice required that before man was set up with a new stock of grace there should be so great a price paid Well then this is mentioned as the great way of our Reconciliation God was in Christ Reconciling the World to himself 5. This was the great difficulty how when sin was once entered it might be remitted Sin was the great make-bate between God and us And 't is not so slightly done away as most do imagine The great Mystery and Design of grace was how lapsed Man who was under the guilt of sin and the desert of punishment should be restored to favour the honour of God be safe and the Government of the World secured or to make the pardon of mans sin a thing convenient for the righteous and holy God to bestow without any Impeachment of the honour of his Wisdom Holiness and Justice for there being a sentence of the Law against us by which we are condemned John 3.18 It would not seem to become the wisdom of God that he should wholly quit his Law as if it were made in vain His servant was loath to be found in a double mind that his word should be yea and nay 2 Cor. 1.18 Levity is an imputation which he seeketh earnestly to avoid there Nor the holiness of God to be too favourable to sinners Hab. 1.13 He is of purer eyes than to behold iniquity Nor his Justice Laws must not seem a vain scar-crow In short there must not be yea and nay with God he must be demonstrated to us in his own divine perfections and must not permit his Laws and government to be despised or broken by a rebel World without being executed upon them according to their true intent and meaning or some equivalent demonstration of his Justice such as might vindicate both Law and Law giver from contempt Well then this was the great Mystery and Wonder of grace That God was in Christ reconciling the World to himself not imputing their trespasses to them That his wisdom found out a way to exercise pardoning saving mercy without any injury to his Governing Justice and Truth or giving any leave to sinners to flatter and imbolden themselves in their sins with the thoughts of Impunity which are so natural to us Therefore well might the Apostle mention this priviledge as a special branch of our reconciliation with God 6. This is the proper priviledge of the new covenant or covenant of grace and the difference between it and the Law The Law knew no way but saving the innocent but the Gospel discovered a way of saving the penitent The Law was fitted only to our innocency and required us to continue as God left us but the offer of pardon of sins fuiteth with our lapsed guilty estate there God revealeth himself to the Apostate World in that way which was fit for their recovery The Law knew no such thing as the forgiveness of sin the faln Creature had there by no hope for the tenour there was Do and live sin and die here a way is found out how our trespasses may not be imputed to us and the Edge of the curse abated and God represented as pacified and so this priviledge was fitly mentioned by the Apostle VSE 1. is to press us to enter into Gods peace by looking after the pardon of sins I shall only urge three things 1. The necessity And 2. The readiness of God to bestow this benefit 3. The excellency of the priviledge 1. The necessity of obtaining this benefit There are three notions which press it upon sleepy sinners Law Judge conscience There is the Law broken the Judge to whom we are responsible conscience which raiseth fears in us because of the breach Remember there is a righteous Law broken and the sentence of it standeth unrepealed against you till in a broken hearted manner you sue out your pardon in the name of your Mediatour Condemned though not executed John 3.18 And condemned to what Rom. 2.9 Tribulation and anguish and wrath upon every Soul of man that doth evil And this will be executed Jam. 2.13 The Law is in force against those that refuse the Gospel Therefore you must change Copy get this sentence reversed or you are undone for ever You have but a little time wherein to make your peace there is but the slender thread of a frail life between you and execution 'T is peace upon earth Luke 2.14 You are but reprieved during pleasure that 's the true notion of the present life Better never born if you do not get off this curse Oh Christians do you know what 't is to have God an enemy To be liable to his righteous wrath to bear the burden of your own sins to be answerable for his violated Law The 2d awakening notion is that of a Judge I observe in Scripture 't is usually mentioned to quicken us to seek after repentance and the pardon of sins 'T is said Acts 10.42 43. He hath Commanded us to testify and preach to the people that he it is who was ordained of God to be the Judge of the
may be answerable to the dignity of so great a Lord and Husband 3. Others think an habitual Readiness will serve the turn They mind present duties but do not enliven them by the remembrance of the coming of the Lord or they have not done their main work and therefore take more liberty about the World than others and a greater liberty in the delights of sense and therefore we have that caution Luk. 21.24 Take heed to your selves lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawares That will make you wither and contract deadness and drowsiness hinder your comfort and peace and that chearful testimony you may give for God to others as Peter's question Lord speakest thou to us or to all Luk. 12.41 4. Many are ready but think themselves unready It concerneth them to study Gospel Grounds of Comfort and Peace if they can endure the Touch-stone though not the Balance Where there is a sincere bent of heart to please him there is a Law of Liberty Jam. 2.12 a Law of Liberty not for the carnal but the sincere not a Law of Tryal but of Gospel liberty We now come to the Third thing in the Text And the Door was shut The shutting the door noteth the Impossibility of getting our Condition altered when the day of Grace and Tryal is once over There is a twofold Door 1. Janua Misericordiae ad Ignoscendum the door of Christs Pity and Mercy to returning sinners Mat. 7.7 Ask and it shall be given you seek and ye shall find knock and it shall be opened unto you And Joh. 6.37 Him that cometh unto me I will in no wise cast off But then this Door is shut 2. Janua Gratiae ad Convertendum there is the Door of Repentance and Conversion but there is no Repentance when we are in termino They may have a sense of their misery but their habitual hatred to God remaineth they that have wittingly and wilfully rejected his Counsel remain so still The fire of Hell doth not soften but harden them their Self-love may make them sensible of their pain Reasons First His Love to his People Though Christ waiteth long for the Preparation of the Wicked yet he will not alwaies delay the desire of the Godly Secondly His Justice 'T is fit that they that live so long in their Unbelief and disobedience of the Counsels and Precepts of the Gospel should at length find this dispensation continued who grow unteachable and hardened in their negligences Psal. 95.7 8. To day if you will hear his voice harden not your hearts VSE Is to press us to begin with God betimes You that are young take warning this day do not think there is time enough hereafter You that are old do not think it is too late nor be ashamed to begin now 1. The present time is the only opportunity of Salvation or embracing the offer of Gods Grace Heb. 3.7 Psal. 95.7 Oh do not reject his Counsel 2. Love is impatient of delay if we could Hope to prevail with you that way 3. When the Angels sinned the Lord immediately shut the door against them to us he hath given leave Acts 11.13 14. and space to Repent Rev. 2.21 Let us not receive the Grace of God in vain 2 Cor. 6.1 SERMON IX MATTH XXV v. 11 12. Afterwards came also the other Virgins saying Lord Lord open to us But he answered and said Verily I say unto you I know you not IN these Words we have two Branches 1. The Supplication of the Foolish Virgins vers 11. 2. The Answer of the Bridegroom vers 12. In the First consider the time when it was These Foolish Virgins came afterwards when the Door was shut Secondly The Blandishment and Compellation here used Lord Lord. First For the Time when it was These Virgins came afterwards when it was too late They should have knocked and cryed for mercy before the door was shut Isa. 55.6 Seek the Lord while he may be found call upon him while he is near Otherwise our Cries are but howlings the fruit of our discontent rather than our own choice Heb. 11.5 'T is said of Enoch that he pleased God If we would live with God in a blessed Estate hereafter we must please God ere we depart hence This is the time of Grace or Gods Patience Luk. 2.14 Peace upon Earth good will to men and 2 Cor. 6.1 2. This is the time of labour and service Eccl. 9.10 Judgment findeth us as Death leaveth us Eccl. 11.3 Then we are in termino When this life is ended all opportunities of doing good end with it Corn doth not grow in the Barn but in the Field therefore we had need to work now seek Grace now be instant with God now Joh. 9.4 I must work the work of him that sent me while it is day the night cometh wherein no man can work And now that is not only while life lasteth but instantly Secondly Here is the Blandishment and Compellation used Lord Lord So Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven And ver 22. Many will say to me in that day Lord Lord. 1. Here is a Title of honour given to Christ by Hypocrites and 't is ingeminated The Title of honour given to Christ is due to him Joh. 13.13 Ye call me Master and Lord and you say well for so I am But the Title must be verified by suitable practice Men may delight to be flattered with the Title of Lord Lord by those that inwardly bear them no reverence but Christ who knoweth the Heart will not be pleased with those glorious Titles when your Hearts give your Tongues the lie Luk. 6.46 Why call you me Lord Lord and do not the things that I say As they cryed Hail King of the Jews when the Soldiers mocked him Many often entitle Christ to their party take upon them to be his Disciples in words but the Kingdom of God standeth not in word but in power But these served their Master more with Mouth than with Heart therefore Christ doth not accept of them nor approve of them for his Servants They call Christ Lord but obey the Devil are lead and governed by the flesh disobedient to Christs Counsels and Precepts I hear Lord Lord but what means the bleating of the Sheep and the lowing of the Oxen Therefore 't is in vain to use this honourable Title to move pity in the Judge 2. They ingemminate it to shew the Ardency of their desires and earnestness to have Christ for their Lord. Now first or last every knee shall bow to Christ they are forced to fly to him now in their extremity and pressures of misery Though men will not come to Christ for Grace yet they will come to him for Glory Now they cannot come because busied
God He that rewarded the Picture and shadow of duty as in Ahab 1 Kings 21.29 the first offers of it in his Servants Isa. 32.5 that regarded the returning Prodigal Luke 15.20 Isa. 65.24 whose Bowels relent presently who hath promised to reward a Cup of cold Water given for Christs sake Mat. 10.42 and that our slender Services should receive so great a Reward that beareth with his peoples weakness that spareth them as a man spareth his only Son by their failing surely he is not harsh and severe 4. These Prejudices are very Natural to us and therefore should be regarded by all This appeareth partly by the first Fall of Man Prejudice against God was the fiery dart that wounded our first Parents to death The first Battery that Sathan made was against the perswasion of Gods goodness and kindness to man he endeavoured to make them doubt of it by casting jealousies into their minds as if God were harsh severe and envious in restraining them from the Tree of Knowledge and the fruit that was so fair to see to Gen. 3. If once he could bring them to question Gods goodness he knew other things would succeed more easily for the sense of the Creators goodness was the strongest bond by which the Heart was kept to God And partly because still the Devil seeketh to possess us with this conceit that God is harsh and severe and delighteth in our ruine and casteth jealousies into our heads as if God did infringe our just Liberties by the restraints of his Law And we have the same impatiency of restraints which they had and the Flesh being importunate to be pleased we are apt to find out excuses And as the naughty Servant condemneth his Master when he should beg pardon so such is the perverse disposition of Man when we should confess our fault we will abuse God himself as Adam Gen. 3.12 The Woman thou gavest me gave me and I did eat This monstrous conceit of God we further by observing his injuries as we count them rather than his benefits We take notice of Afflictions but not of daily Mercies David had much adoe to hold his Principle Psal. 73.1 2. Truly God is good to Israel even to such as are of a clean Heart But as for me my feet were almost gone my steps had well nigh slipt These thoughts are very incident to us VSE Oh then when we set our Hearts to Religion let us take heed of slavish fear And if so take heed with what thoughts of God you are leavened and that you do not draw a monstrous and horrid Picture of him in your minds Oh look upon him as full of Grace and Mercy ten thousand tim◠more inclined to do good than any Friend you have in the World The Devil governeth the dark parts of the World by slavish Fear but God governeth by Love To this end consider 1. That in his Word God representeth himself by Mercy and Goodness rather than any other Attribute Mercy is natural to him he is the Father of Mercies 2 Cor. 1.3 God is not merciful by accident but by Nature The Sun doth not more naturally shine nor the Fire more naturally burn or Water more naturally flow than God doth naturally shew mercy 'T is pleasing to him Micah 7.18 Jam. 2.13 Mercy rejoyceth over Judgment Punitive acts are forced from him but gracious acts drop from him of their own accord like Life-honey Nay God is Mercy it self 1 Joh. 4.8 God is Love It cannot be said of a man that he is Learning and Wisdom though learned and wise But God is not only loving but Love and infinite Sea of Love without Banks and Bounds It was well observed of Oecolampadius That men were taught amiss to know the Nature of God by vulgar Pictures and Representations For their fashion was then to picture God in some fair and beautiful form and the Devil in some foul ugly shape Puerorum major pars nescit quid sit Deus quid sit Sathan But he adviseth Parents if they would teach their Children to know what God is they would first teach them to know what Goodness is and Justice is what Mercy is what Bounty and Loving-kindness is per illas enim propriè quid Deus sit discimus Again If they would know what kind of Creature the Devil is they should first know what Malice is and Filthiness and what Villany and Treachery is for Sathan is a Compound of all these The best Picture that could be taken of the Devil would be by the Characters of Malice Falshood and Envy But God is Justice it self Goodness it self Mercy it self as it is expressed in Scripture 2. In Christ who is the express Image of his Person Heb. 1.3 Now Christ disdained not the Company of Sinners went about healing Sicknesses and Diseases and doing good His Miracles were acts of Relief not done for Pomp and Ostentation 3. In his Providence Act. 14.17 He left not himself without witness in that he did good and gave us Rain from Heaven and fruitful seasons filling our hearts with food and gladness SERMON XV. MATTH XXV v. 26 27. His Lord said unto him Thou wicked and sloathful Servant thou knewest that I reaped where I sowed not and gathered where I have not strawed Thou oughtest therefore to have put my Money to the Exchangers and then at my coming I should have received mine own with Vsury HEre is the Masters Reply to the Servants Allegation In the words we have two things 1. An Exprobration of his Naughtiness and Sloth 2. A Retortion of his vain Excuse upon his own head If thou knewest c. Not as if the Lord did grant it to be true that the sloathful Servant had alleadged but his own Opinions and Conceits were enough to convince him 1. Here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Concession For Dispute sake be it as thou hast said 2. The Inference Thou oughtest therefore to have put my Money to the Exchangers that at my coming I might have received my own with Vsury The Argument is returned upon himself The Bankers and Usury here mentioned are only by way of comparison and can no more be urged to justifie the putting Money to use than Behold I come as a Thief can justifie Theft or that Parable Luke 16. should justifie Fraud and Injustice the unjust Steward did wisely Non servi fraudem sed prudentiam c. Parables are not taken from those things that de jure ought to be done but de facto are done Therefore I shall not interpose any Judgment of mine upon this occasion as to that case whether any putting Money to use by lawful yea or no only observe That Christ will have his own with Usury some improvement he expects when he cometh First I begin with the Exprobration 'T was a sharp but well deserved Reproof if the bad Servant had feared this aforehand it might have been better with him shame is the fear of a just Reproof Mark the
folly of Sinners that will run this hazard for a little Temporal Satisfaction For as he cryed out For how short a Pleasure have I lost a Kingdom when he had parted with his Soveraignty for a Draught of Water so you out of a desire of present Contentment forfeit Heaven and run the hazard of Eternal Torments When thou art about to Sin think of this We need all kind of Helps 1. To stir us up to Godliness If Men were as they should be sweet Arguments would be enough but now we need the Scourge 'T is good to counterballance any Temptation when 't is violent My Heart will call me Fool to all Eternity Can I dwell with Everlasting Burnings 2. To rouse us up to the Consideration of our natural Misery 1. Partly that we may flee from the Wrath to come Matth. 3.7 There is no way but by Jesus Christ. We need every Day to look back In their Flight to Zoar they were not to look back upon Sodom lest there should be Relentings kindled But 't is good to look back in this Sense we shall see nothing but Fire and Brimstone behind us 2. That we may be thankful to Christ 1 Thess. â— 10. Even Jesus which hath delivered us from Wrath to come He was substituted in our Room and Place he suffered a kind of Hell in his own Soul or else this must have been our Portion 2. VSE Are we of the number There is a Catalogue of the Damned Crew Rev. 21.8 But the Fearful and Vnbelieving and Abominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars have their part in the Lake that burneth with Fire and Brimstone The Fearful Such as for the Fear of Men swerve from the Holy Profession and Practice of Godliness The Vnbelieving All that remain in an impenitent Estate Abominable Murtherers Whoremongers Impure Gnosticks such as Ranters 1 Cor. 6.9 Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with Mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdom of God Is there any likelihood of Deceit there Corrupt Nature is alwayes devising one Shift or another wherein to harden Conscience Idolatrous 'T is dangerous not to be right in Worship The Covetous cometh in Gal. 5.5 Nor Covetous Man who is an Idolater Let no Man deceive you for because of these things the Wrath of God cometh upon the Children of Disobedience We think it a small Matter All Lyars Not only the gross Lyar but the Heretick as Heresie is called a Lie 'T is good to keep to the Pattern of sound Words The Hypocrites Hell is his Portion Matth. 24.51 Appoint him his Portion with the Hypocrites there shall be Weeping and gnashing of Teeth Hypocrisie 't is a practical Lie SERMON XXVII MATTH XXV v. 46. And these shall go away into Everlasting Punishment but the Righteous into Life Eternal THE Words are a Conclusion of a notable Scheme and Draught which Christ gives us of the last Judgment In that Day there will be 1. A Congregation 2. A Segregation 3. A Discussion of the Cause 4. A Solemn Doom and Sentence both of Absolution and Condemnation 5. And lastly Execution Without which the whole Process of that Day would be but a solemn and useless Pageantry The Execution is in the Text. Wherein observe First A Distinction of the Persons These and the Righteous See the last Sermon on 2 Cor. 5.10 Page 103 c. Secondly As there are different Persons so different Recompenses See 2 Cor. 5.10 Page 104 c. Thirdly Observe these different Recompenses are dispensed with respect to the different Qualifications and State of the Persons judged as their Case shall appear upon Tryal according to their Works Some are Wicked and others Righteous God must needs deal differently with them 1. To shew the Holiness of his Nature The Holy God delighteth in Holiness and Holy Persons and hateth Sin and the Workers of Iniquity And therefore will not deal with the one as he dealeth with the other Both Parts of his Holiness are spoken of in Scripture his Delight in Holy Things and Persons See the Fourth Sermon on 2 Cor. 5.10 Page 97. 2. The Righteousness of his Government requireth that there should be a different Proceeding with the Godly and the Wicked That every Man should reap according to what he hath sown whether he hath sown according to the Flesh or the Spirit That the Fruit of his Doings should be given into his Bosom And this though it be not evident in this Life where Good and Evil is promiscuously dispensed because now is the Time of God's Patience and our Tryal Yet in the Life to come when God will Judge the World in Righteousness Act. 17.31 it is necessary that it should go well with the Good and ill with the Bad or as the Apostle saith 2 Thess. 1.6 7. It is a righteous thing with God to recompense Tribulation to them that trouble you And to you that are troubled rest with us when the Lord Jesus Christ shall be revealed from Heaven with his mighty Angels Mark Both Parts of the Recompense belong to the Righteousness of his Government to give Rest to the Troubled as well as Tribulation to the Troublers Indeed with the one he dealeth in strict Justice to the other he dispenseth a Reward of Grace Yet that also belongeth to his Righteousness that is his New-Covenant Righteousness For so 't is said Heb. 6.10 God is not unrighteous to forget your Work and Labour of Love As he hath bound himself by gracious Promise to give Life and Glory to the Penitent Obedient and Faithful 3. The Graciousness of his rewarding Mercy and free Love to his faithful Servants Though they were involved in the same Condemnation with others as to their Original and first Estate and the Merit of their evil Actions and the constant Imperfection of their best Works yet since it was the sincere Bent of their Hearts to serve and honour God he will give them a Crown of Life They might have perished everlastingly as others do if God should enter into a strict Judgment with them But when others receive the Fruit of their Doings he dealeth graciously with them pardoning their Failings and accepting them in the Beloved God is not bound in Justice from the Right and Merit of their Actions to reward them that have done him most faithful Service but meerly of his Grace upon the Account of Christ. 1 Pet. 1.13 Hoping unto the End for the Grace is is to be brought unto you at the Revelation of our Lord Jesus Christ And Jude 2â—0 Looking for the Mercy of our Lord Jesus Christ unto Eternal Life And 2 Tim. 1.18 The Lord grant that he may find Mercy of the Lord in that Day Namely when the Lord shall judge the Quick and the Dead and shall distribute Punishments and Rewards In some measure we see Grace here but never so fully
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
sent From Christ's suing for Glory upon this Argument I might note That we may plead Promises God saith Put me in remembrance There is difference between a Plea and a Challenge Hypocrites challenge God upon the Merit of their Works Believers humbly urge him with his own Promises Not as if God did need excitement to make good his Word but we need grounds of Hope and Confidence Again Because Christ asketh nothing but what God will give I might observe That when we have done our Work we may expect our portion of Glory But I rather come to the particular discussion of the Words The words may be considered in a Mediatory or in a Moral Sence In a Mediatory sence so they are proper to Christ he prayed to the Father that thy Son may glorify thee Vers. 1. Now he saith I have glorified thee meaning in the days of his Flesh. By a Moral Accommodation they may be applied to every Christian every Christian should say as Christ I have glorified thee on the Earth I have finished the Work which thou gavest me to do First And which is most proper Let us consider them in the Mystical and Mediatory sense The first Phrase is I have glorified thee Christ glorified God many ways by his Person as being the express Image of his Father's Glory Heb. 1.3 By his Life and perfect Obedience John 8.46 Which of you convinceth me of Sin And Vers. 49. I have not a Devil but I honour my Father By discovering his Mercy John 1.14 We beheld his Glory the Glory as of the only begotten of the Father full of Grace and Truth By his Miracles then the sick of the Palsy was cured it is said the multitude glorified God Mat. 9.8 Mark 15.31 at other Miracles they glorified the God of Israel Mark 2.12 So his Passion exceedingly glorified God's Justice In his Doctrine by discovering his glorious Essence and the Purity of his Worship The System of Divinity was much perfected and advanced by the coming of Christ. Doct. That God was much glorified in Christ. God was much glorified in the Creation of the World Psal. 19.1 The Heavens declare the Glory of the Lord and the Firmament sheweth his handy-work The Fabrick of the whole World especially of the Heavens declares his Goodness Wisdom and Power His Goodness in communicating Being to all Creatures Life and Motion to some His Wisdom in making the Creatures so various and so excellent in their general kinds His Power in educing all things out of the Womb of Mother Nothing God was glorified in his Providences especially in the great Deliverances of the Church from Egypt and from the North but mostly in Christ Redemption being the most noble Work with which he was ever acquainted It is notable that the Spirit of God in Scripture often varieth the Expression at first it was Blessed be God that made Heaven and Earth then I am the God that brought thee out of the Land of Egypt then it is Jer. 16.14 15. It shall no more be said The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth that brought up the Children of Israel from the Land of the North then it is Blessed be the God and Father of our Lord Jesus Christ Ephes. 1.3 In Creation the Wisdom Goodness and Power of God appeared there was no need of other Attributes In Providence the Justice Mercy and Truth of God appears but these in Christ in a more raised degree In Creation the Object was pure Nothing as there was no help so no hindrance but now in Redemption Sin hinders so that here is shown not only Goodness but Mercy In Creation we deserve nothing now we deserve the contrary There was more Wisdom seen in our Redemption The Quarrel taken up between Justice and Mercy Mercy would pity and Justice could not spare In Redemption there is more Power in Creation Man is taken out of the Earth in Redemption out of Hell God's Justice opposed Redemption Christ must be sent to satisfy Justice and the Spirit sent to take away Unbelief God made all with a Word he saved all with a Plot of Grace In Creation Man was made like God in Redemption God is made like Man No Deliverance like this Babylon was nothing to Hell and the Brick-kilns of Egypt to the Lake that burneth with Fire and Brimstone When God delivered his People out of Babylon he had to do with Creatures when he delivered them from the Wrath to come he had to do with Himself Justice put in high Demands against the compassions of Mercy his own Son must die with the Wrath of God and his own Spirit must be grieved in wrestling with the Denials of Men. Instead of our own Obedience we have the Merit of Christ. Oh here are depths of Mystery and Wonder Vse God loseth no honour by Christ. God hath more Glory and we have larger Demesnes of Comfort and Grace to live upon All Parties are satisfied we have a better Portion Adam had Paradise we have Heaven God hath more Glory the Creatures are more acquainted with the infiniteness of Mercy Power and Wisdom Innocence continued had been a great benefit but now it is more gracious and free and it is not the greatness of a Benefit that worketh on Gratitude so much as the graciousness and freeness of it Our Heaven costeth a greater price and it is not given to God's Friends but those that were once his Enemies On Earth This Phrase signifieth that Christ did not increase God's Essential Glory for that is uncapable of any addition his Nature is infinite and cannot be made more glorious and excellent but only that Christ manifested his Glory more fully to the World Observe Christ came down from Heaven to make Men glorify God We had Lesson enough before us in Creation and Providence but Men were stupid Things to which we are accustomed do not work upon us in the Gospel God would set his Praise to a new Tune God needeth us not and our Respects are due and yet at what cost is God to purchase the Praise of the Creature Blind and unthankful Men to dethrone the great God and set up every paltry Creature Therefore God sent his Son to revive the Notions of the Godhead and to give us further manifestations of his Glory That was Christ's Errand to glorify him on the Earth I have finished the Work Christ's Work was to manifest the Gospel and to redeem Sinners and how can he say I have finished the Work seeing the chief Work of Redemption was yet to come the offering up himself to Divine Justice upon the Cross I Answer He had determined to undergo Death and it was now at hand in the consent and full determination of his Will it was done So upon the Cross just before his Death he crieth It was finished John 19.30 It implieth 1. The Submission Faithfulness and Diligence of Christ he never left doing of
and him that cometh to me I will in no wise cast out And without miscarrying guided to Glory John 10.28 29. I give unto them Eternal Life and they shall never perish neither shall any pluck them out of my Hand My Father which gave them me is greater than all and none is able to pluck them out of my Father's Hand That Christ is to give an Account of Bodies and Souls John 6.39 And 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 Which accordingly he doth Heb. 2.13 Behold I and the Children which God hath given me 2. What Christ undertook The whole Proposal of the Father Psal. 40.8 Lo I come to do thy Will O God! Christ consented to all the Articles of the Eternal Covenant not only to take a Body to die but to take a particular Charge of all the Elect as Judah interposed for Benjamin so doth Christ for the Souls committed to him Gen. 43.9 I will be Surety for him of my Hand shalt thou require him if I bring him not to thee and set him safe in thy presence let me hear the blame for ever So doth Christ say concerning all the Persons that fall under his Charge If I do not see them converted justified sanctified conducted to Glory count me an unfaithful Undertaker and let me bear the blame for ever 3. The Ground of this Charge Why the Father doth not save them by his own Power but committed them to the Son I Answer 1. Partly in Majesty God would not pass our Grace but by a Mediator and therefore when he was resolved that he would not lose the whole Race of Mankind but repair his Image in some of them and had selected whom he pleased out of the Mass yet in Majesty he would not immediately communicate Grace to them but by Christ. There is a difference between Man in Innocency and Man fallen Man in Innocency had immediate Communion with God God was present with his Image But now Man fallen needeth a Mediator our Approaches to God are unhallowed his Presence to us is dreadful 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made to us Wisdom Righteousness Sanctification and Redemption The Heathens were sensible of the necessity of Intermediate Powers it is strange you will say or else what shall we make of that 1 Cor. 8.5 6. For though there be that are called Gods whether in Heaven or in Earth as there be Gods many and Lords many But unto us there is but one God the Father of whom are all Things and we in him and one Lord Jesus Christ by whom are all things and we by him 2. In Justice Though God were resolved to shew Mercy to the fallen Creature yet he would carry on his Act of Grace in such a way that Justice might be satisfied for Sin Rom. 3.25 26. Whom God had set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God To declare I say at this time his Righteousness that he might be just and the Justifier of him which believeth in Jesus Therefore for satisfaction of his Justice he sent his Son into the World that taking our Nature on him he might therein suffer for our Offences and mediate a Peace betweeen God and fallen Man and that not by bare Intreaty but by Satisfaction therefore we are given to Christ. I confess it is hard to say that God by any Necessity of Nature required this Satisfaction the Exercise of his Justice is free and falleth under no Laws but it was most convenient to preserve a due sense and apprehension of the Godhead 3. In Love and Mercy God was resolved that the Heirs of Salvation should infallibly be conducted to Everlasting Life he would not be defeated of his Purpose and therefore would have them quickned by virtue of that Power and Life that was given to Christ. God would now deal with us upon sure Terms and take order sufficient for attaining his End and therefore he would not trust us with any but his own Eternal Son that nothing might be wanting There is not only a Command laid upon us but a Command and a Charge laid upon Christ. Christ is a good Depository of such Care and Faithfulness that he will not neglect his Father's Pledg of such Strength and Ability that nothing is able to wrest it out of his Hands of such Love that no Work can be more willing to him he loveth us far better than we do our selves or else he had never come from Heaven for our sakes of such watchfulness and care that his Eyes do always run to and fro throughout the Earth that he may shew himself strong in the behalf of them that trust in him Providence is full of Eyes as well as strong of Hand Were we our own Keepers we should soon perish but Christ is charged who is a loving faithful able Keeper who is resolved to preserve us safe till he doth at the last day present us to the Father Vse 1. It informeth us of two things 1. Of the Certainty of the Elect's Salvation If the Elect should not be saved Christ should neither do his Work nor receive his Wages How can they miscarry that are Christ's own Charge He hath such Power that none can pluck them out of his Hands John 10.28 He had need of a stronger Arm than Christ that must do it When you can pluck him out of the Throne then he may lose his Flock He hath Grace enough to convert them John 10.10 I am come that they might have Life and that they might have it more abundantly and he hath Power enough to keep them John 10.28 I give unto them Eternal Life and they shall never perish neither shall any pluck them out of my Hand Shall we say that the Son though he hath Power wants Will This is Blasphemy he came down from Heaven with this Resolution John 6.38 I came down from Heaven not to do my own Will but the Will of him that sent me Now this is the Father's Will that they should come and that they should not be lost and it is Meat to Christ to accomplish it John 4.34 My meat is to do the Will of him that sent me and to finish his Work Now it is a Rule Qui potest vult facit He that can do and will do doth it undoubtedly 2. It informeth us of Christ's distinct and explicite notice of the Elect. 1. Of their Persons he knoweth the definite Number all their Names he lieth in the Father's Bosom knoweth his Secrets he is worthy to open the Book Rev. 5.4 5. and he hath a Register of his own wherein their Names are recorded Rev. 13.8 Whose Names are not written in the Lamb's Book of Life Man by Man Name by
his Glory God's Attributes are called his Name because by them he is known as a Man by his Name I shall enquire 1 st What of the Name of God is engaged in the Preservation of the Saints 1. His Truth in opposition to our Fickleness and Falseness 1 Cor. 10.13 God is faithful who will not suffer you to be tempted above what ye are able to bear but will with every Temptation make a way for you to escape that ye may be able to bear it God cannot deny himself his Faithfulness is laid at Pledg with the Creatures When Difficulties and Troubles are too hard for you call him by his Name Lord thou art faithful When Judah was about to pass an hard Sentence upon Tamar she shewed him his Token his Bracelets Ring and Staff Whose are these so may God's Promises be shewed to him 2. His Mercy in opposition to our Unworthiness Mercy to pardon and pity and help us Poor Creatures they will surely miscarry if I do not go down and help them Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain Grace and find Mercy to help us in time of need God is not upon his Tribunal of Justice but his Throne of Grace When you are in spiritual Straits be not discouraged the time of need is a time for God to shew himself God hath Mercy to pardon and Grace to pity and help Mercy for the recovery of every Sinner Grace as a Remedy for every Misery Do but observe thy Heart what thou wouldst have and tell God every day 3. His Power against our Weakness 2 Pet. 1 5. We are kept by the Power of God through Faith unto Salvation This is our Garison we cannot stand a moment longer than God upholdeth us by his Power as a Staff in the Hand of a Man take away the Hand and the Staff falleth to the Ground or rather as a little Infant in the Nurses Hand which is God's own Comparison Hosea 11.3 I taught Ephraim also to go taking them by their Arms. If God should but let loose his Hand as he doth sometimes to make us sensible of our Weakness we should soon miscarry as if God should let loose his Hand of Providence all the Creatures would fall into nothing 4. I might mention his Holiness against our Sinfulness He is not only the Holy One but the Holy One of Israel the Churches Sanctifier as the Pipe would be dry if the Fountain cease to run But this is enough Deus 〈◊〉 est his whole Name is engaged by Christ to do his People good 2 dly Why we are only kept by God 1. Nothing else could keep us but God's Name We should surely miscarry if our Standing did depend upon the Frailty of our Will We are weak and the Enemies and Difficulties of our Salvation are very great Corruptions within and Temptations without us created Grace could never hold out One of the Fathers bringeth in the Flesh saying Ego deficiam the World Ego decipiam and Satan Ego eripiam But God saith Ego custodiam I will keep them never fail them nor forsake them and there lieth our Security The World is a slippery place it is strange that any hold their footing We are carnal and carnal Persons are about us It were strange for a Man to keep his Health in a Town where every Person every House and the Air it self is infected with the Plague this is our Condition Then for the Malice of Satan he is a restless Enemy watcheth all Advantages as a Dog that standeth waving his Tail It is Chrysostom's Comparison His Envy and Malice are bent against them that have most Grace There were two Adams and both were tempted In our Hearts there is great deal of Variableness in the best of God's Saints many ups and downs in point of Grace Our Hearts are rebellious Jer. 5.23 This People have a revolting and rebellious Heart they are revolted and gone Jer. 14.10 My People have loved to wander It is natural to the Creature to be fickle and unconstant especially in Point of Grace It is a Miracle that we having such naughty Hearts where there is so much Pride love of Pleasures worldly Cares brutish Lusts any of us should hold out to the end Would not we wonder to see an Herb that we prize grow in the midst of Weeds a Candle to burn in the Water 2. It is meet none else should God will have this Honour from all his Saints and he will put this Honour upon the Saints that he will be their Guardian and Keeper not only Angels who are Ministring Spirits sent forth to minister to them that are the Heirs of Salvation Heb. 1.14 they have a great deal of Employment about God's Children but God himself will keep them 1 Pet. 1.5 Ye are kept by the Power of God through Faith unto Salvation If your Protection were visible all the Princes of the World would come short of your Guard and Attendance God will be your Watch-man your Keeper to foresee the Danger and defend you from it This Honour he will have He that is the Maker of the World is the Preserver of it the keeping of the World could be trusted in no other Hands but his that made it So he is the Preserver of the Saints as well as their Maker 1 Sam. 2.9 By Strength shall no Man prevail he keepeth the Feet of his Saints you rob God of the Honour of your Salvation by other Confidences Vse It exhorteth us 1. To a continual Dependance on the Name of God All Creatures have their Refuges the Heirs of Salvation are described to be those that fly for Refuge to lay hold upon the Hope that is set before them Heb. 6.18 Now what is their Refuge Prov. 18.10 The Name of the Lord is a strong Tower the Righteous runneth into it and is safe At Babel to secure themselves they would build a high and strong Tower Gen. 11.3 4. We have a strong Tower built to our hands We that are at continual War should have a place of retreat here is a sure one you have it without cost you need in the hour of Temptation to make speed to it What is this running but pleading his Faithfulness looking up to his Power magnifying his Grace in your Dependance Those that go forth in the strength of their own Resolutions are sure to miscarry as Peter was a sad instance 2. To Confidence We may boast of his Name Psal. 118.10 11 12. All Nations compassed me about but in the Name of the Lord will I destroy them They compassed me about yea they compassed me about but in the Name of the Lord I will destroy them They compassed me about like Bees they are quenched as the Fire of Thorns for in the Name of the Lord I will destroy them thrice it is in the Name of the Lord I will destroy them When we have such a Keeper us is Omnipotent why should we fear Though thou
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
Zin because ye sanctified me not in the midst of the Children of Israel 4. Another Quality to be discerned in the Manner and Form of the Scriptures is the Harmony and Agreement that is to be found in them all along notwithstanding the diversity of Times Places and Persons still there is an increase of Knowledg and Dispensations rise higher and higher as the Light increaseth till Noon-day but there is no difference Luke 1.70 As he spake by the Mouth of his Holy Prophets which have been since the World began One Mouth many Prophets They lived in such distant Ages handled such diversity of Arguments yet all conspired in promoting the same Truth which is now revealed to us in the New Testament There is a great difference of Style some speak with more loftiness and majesty others with greater familiarity and humility of Expression yet all promoting the same thing There is a difference in the manner of Prosecution yet an exact harmony in the Substance and essential Quality of their Writings not only in their general drift and scope to set out the Glory of God and the Good of Mankind but in the matter handled without any spice of secular Vanity as is to be seen in other Writings So that one and the same Spirit appeareth throughout the whole 1 Cor. 12.4 Now there are diversities of Gifts but the same Spirit Yea there is not only a diversity of Style but a different degree of Light according to the increase of God's Dispensations yet there is an Harmony God's Name and Style and the Mystery of Christ was made known to the Church by degrees the solemn Title and Style of God was not one and the same from the beginning of the World but tho they were divers yet they were not one contrary to another but one perfecting the other He is called by Melchisedeck The most High God Possessor of Heaven and Earth Gen. 14.19 Afterwards by reason of his Covenant with Abraham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Alsufficient Gen. 17.1 I am the Almighty God or the Alsufficient God walk before me and be thou perfect Then when he was put to it he made known himself by the Name of Jehovah Exod. 6.2 3. And God spake unto Moses and said unto him I am the Lord. And I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known unto them And after the appropriation of the Covenant to the Family of the Patriarchs he is called the God of Abraham of Isaac and of Jacob Exod. 3.15 The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me unto you This is my Name for ever and this is my Memorial unto all Generations Then upon experience of God's care of them he is called Exod. 20.2 The Lord thy God which hath brought thee out of the Land of Egypt out of the House of Bondage Then the Lord that brought his People out of the North Country Jer. 23.7 8. Therefore behold the days come saith the Lord that they shall no more say The Lord liveth that brought up the Children of Israel out of the Land of Egypt But the Lord liveth which brought up and which led the Seed of the House of Israel out of the North Country and from all Countries whither I had driven them and they shall dwell in their own Land Then when the Sun of Righteousness was risen the God and Father of our Lord Jesus Christ 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 c. 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 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. So for the Mystery of Redemption First it was revealed to Adam to be by the Seed of the Woman Gen. 3.15 I will put enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel Then to Abraham by thy Seed Gen. 12.3 In thee shall all the Families of the Earth be blessed which was repeated to Isaac to cut off Ishmael then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come viz. out of Judah Gen. 49.10 The Scepter shall not depart from Judah nor the Law-giver from between his Feet until Shiloh come Then that he should come of David's Line Isa. 11.1 There shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots And that he should be born of a Virgin Isa. 7.14 Behold a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel There is a difference of manifestation yet still an Harmony as there is a difference between a small Print and a great Print but the Matter is the same The Mystery of God manifested in the Flesh is set forth in a fairer Edition 5. There is one Character more in the Form and Manner of these Writings and that is Impartiality Kings and Subjects are bound by the same Laws liable to the same Punishments encouraged by the same Promises If the Scriptures were only a Politick Device to keep Subjects in awe there would be some exemption for Potentates but they are alike obnoxious to God's Judgment and the same Tophet that is provided for the Peasant is provided for the Prince Isa. 30.33 For Tophet is ordained of old yea for the King it is prepared he hath made it deep and large c. Tophet was a Valley where the Idolatrous Jews were wont to burn their Children therefore as a fit Type of Everlasting Punishment it is put for Hell it is capacious enough to receive all King and Subject Now the Scriptures that threaten Potentates as well as others must needs be a Law that cometh from an higher than the Highest Who would presume else to threaten those in Power Rev. 20.12 And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which was the Book of Life and the Dead were judged out of those things which were written in the Books according to their Works On this side the Grave there is a distinction between Man and Man but all are alike obnoxious to Christ's Judgment and all stand in dread of it There is enough in the Scriptures to astonish the Heart of the mightiest Potentate and make it tremble II. Now from the Matter of the Scriptures I am much prevented from what is published on James 1.18 But let me speak something now All that is spoken in the Scripture may be reduced to these five Heads Precepts Promises Doctrines Histories Prophecies Now all these
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
Image and the Saints more delight in God as being freed from Sin God loveth to look on what he hath made when he hath raised a Worm to such an Excellency It is there continued without Interruption here our Communion with God is sweet but short it cometh by glimpses but there it is for ever and ever not only in regard of Duration but Continuance without ceasing The Spirit of God came on Samson at times in Heaven there is nothing to divert us from the sight of God we are withdrawn from all other Objects that we may study him alone without weariness Vse 3. It directeth us in what order we should seek these Things first Grace then Glory Psal. 84.11 The Lord will give Grace and Glory Psal. 73.24 Thou shalt guide me with thy Counsel and afterwards receive me to Glory Ephes. 5.26 27. That he might sanctify and cleanse it by 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 should be holy and without blemish Here the first Lineaments are drawn by the Spirit of Sanctification whilst the Soul remaineth in the Body as a Pledg of a more perfect State God hath called us to Glory and Vertue 2 Pet. 1.3 As they were to go through the Temple of Vertue to the Temple of Honour 4. Observe There is no Privilege which we have but what Christ enjoyed first Christ had it all and from him we have it he was the Purchaser and the Natural Heir it is in us at the second Hand we are Elected Sanctified Glorified in and through him Whatever is in us that are Members it is in our Head first first God then Christ as Mediator and then We. All Good is first in Christ he receiveth it and conveyeth it We ascend Why Because he ascended first we sit in Heavenly Places because he did first Vse 1. In Times of Desertion when we see nothing in our selves look upon Christ as a Depository the first Receptacle of Grace he is justified sanctified ascended glorified and encourage thy self to take hold of Christ that thou mayest have all these things in him Vse 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ Ephes. 1.3 Let us never bless God for what we enjoy but still remember Christ. Vse 3. It presseth us to get an Union with Christ 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's That we may not look on Christ as an abstracted Head All that Christ hath he hath it for us 5. Observ. From those words I have given them it may be Objected that we see no such Matter Christ's Members are poor despicable Dust and Ashes more afflicted than others How then can it be said This Glory I have given them Answ. Christ hath acquired a Right Obs. The Glory that is given to us by Christ is as surely ours as if we were in the actual possession of it John 3.36 He that believeth on the Son of God hath Everlasting Life How hath he it 1. He hath it in Capite it is done in regard of Christ with whom we make one Mystical Body the most worthy part of the Body is in Heaven the Head is there Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ. We are already glorified in Christ tho not in our selves Christians take possession in their Head as Christ hath taken possession in their Names 2. They have it in the Promises The Promise is the Root of the Blessing you have a fair Charter to shew for it God standeth bound in point of Promise God is very tender of his Word you will see it in all the other Promises when you put him to Trial. The Promise of God is but the Declaration of his Purpose Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lie ye may have strong Consolation You have a Lease to shew for it A Man doth not carry his Inheritance upon his Back 3. They have the First-Fruits of it which differ only in degree from Glory Rom. 8.23 And not only they but our selves also which have the First-Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Body We have the Earnest in Hand That Portion of the Spirit which we have received is given us for security Wherefore this fitting and preparing these Groans are Grounds of Confidence If a Vessel be formed it is for some use All this would else be lost And do you think God will lose his Earnest The Beginnings we have here are a Taste and Pledg Here we sip and have a foretaste of the Cup of Blessing Union with Christ Joys of the Spirit Peace of Conscience are the Beginnings of Heaven They that live in the Provinces next to Arabia have a strong Scent of the Odours and sweet Smells of the Spices that grow there So the Church is the Suburbs of Heaven the Members of it begin to smell the Upper Paradise The Comfortable Influences of the Spirit are the Taste and the Gracious Influences are the Pledg and Earnest of our Future Inheritance Vse 1. Let us bless God afore-hand 1 Pet. 1.3 4 5. 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 to an Inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us who are kept by the Power of God through Faith unto Salvation The Inheritance is kept for us and we for it We can never want Matter to bless God if we have nothing in Hand yet we have much in Hope 2. Let us wait with more Confidence we have no cause to doubt we have God's Word and Pawn as sure as Christ is in Heaven we shall be there 3. Let us be there in Affection in earnest Groans and Desires in frequent Thoughts Rom. 8.30 Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 4. Let us not fear Changes all Changes will end in that which is best for us SERMON XXXIX JOHN XVII 23 I in them and thou in me that they may be made perfect in one and that the World may know that thou hast sent me and hast loved them as thou hast loved me CHRIST's Request for Union is again repeated with the Advantage of another Expression to declare the Nature of it So that in this Verse we have First The Nature of the Mystical Union Secondly
The End of it with respect to Believers and the World their Conviction of Christ's Mission and the Father's Love to the Disciples First The Nature of this Union further declared I in them and thou in me Here First Observe That one Vnion is the ground of another Christ and the Father are One and then Christ and we are One and then we are One one with another The Assumed Nature is united to the Divine Essence in Christ's Person and so he as Mediator is one with the Father And then we by the Communion of the Spirit are not only united to the Head but to our Fellow-Members There are two Unions spoken of in this Verse 1. With God that is implied the Father is a Believer's as well as Christ John 14.23 My Father will love him and we will come to him and make our abode with him Why then doth Christ say I in them Not to exclude the Father for he presently addeth Thou in me Christ speaketh as Mediator to shew that he is the Cause Way and Means He is the Jacob's Ladder John 1.51 Verily I say unto you Hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man 2. There is an Union with Christ immediatly that is formally expressed I in them And then between us and others of the same Body that they may be made perfect in one all drawn up into Unity with God in Christ. First God descendeth in the Person of Christ and then we all ascend by Christ and come up to God again Thus the Personal Union maketh way for the Mystical and the Mystical for our Joint-Communion with God in the same Body This is the Great Mystery that hath been driving on from all Eternity the Father is the Beginning and Ending and Christ the Means All Influence cometh from God through Christ and our tendency is to him through Christ. 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him All Mercies come to us and our Services and Respects go to God through Christ. The Reason is we are departed from God by Sin so that God is removed from us and God is against us at a distance and at an enmity and we are Fugitives and Exiles as Adam ran away from God before he was banished out of his Presence Therefore Christ is not only a Meritorious Cause of the Union that is between us and God but also the Bond and Tie of it To satisfy God offended this he might do as a Saviour without us but to be a means of Influence on God's Part and Respect and Service on Ours to convey Grace and return Service he must be in us I in them As Exiles we are taken into Grace and Favour by the Merit of Christ and as Fugitives we are brought into Unity again by his Spirit working in us Therefore it is said Ephes. 1.10 That in the Dispensation of the Fulness of Times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him There God descendeth and we ascend All the scattered Elect are brought into a Body to receive Influences of Grace from God as a Fountain through Christ as a Conveyance So Ephes. 2.18 For through him we have an access by one Spirit unto the Father All Believers are united into a Body by the Communion of Christ's Spirit that by Christ they may perform Service to God and receive Grace from him Vse Is to prize Christ as Mediator and to make use of him in your Addresses to God Heathens had many ultimate Objects of Worship and many Mediators we have but one 1. If you perform any thing to God do it in and through Christ in whom he is well pleased Mat. 3.17 An Holy God will accept nothing but as tendred in Christ's Name We cannot endure the Majesty of his Presence Col. 3.17 And whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him by the assistance of his Grace and dependance upon his Merit that is to do all in Christ's Name We are made amiable to God in Christ out of Christ we are odious to God Psal. 14.2 3. The Lord looketh down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Once God looked on the Creatures all good but that was in Innocency after the Fall he looked on the Creatures and all are become filthy it is not meant of any particular sort of Men but all to their natural Condition The Apostle bringeth that Place to prove the Universal Corruption of Nature Rom. 3.10 that is out of Christ. But as he looketh on us in Christ so we are amiable he is well-pleased in him It is proclaimed from Heaven that we might not be afraid to go to God 2. If you expect any thing from him you must expect it in Christ. Christ is not only the Meritorious Cause but the Means All we look for is not only from him but in him As God first loveth Christ then loveth us he is the primum amabile the first Beloved of all So he is first in Christ and then in us he is primum recipiens the first Object of Blessing and Grace 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's We have it at second Hand Christ cometh between God and us to convey the Influences and Bounty of Heaven to us Therefore it is said 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen God doth whatever we desire him in him God doth not bless us as Persons distinct from Christ but as Members of his Body There is as much need of the Union of our Persons to the Person of Christ as there was of the Union of the Humane Nature to the Divine Nature Christ must be in us as well as God in Christ we must be Christ's as well as Christ is God's The Mediator hath an Interest in God and you must have an Interest in the Mediator Look as by the Personal Union Christ merited all for us so by the Union of Persons he conveyeth all to us Christ could not suffer till he had united our Flesh to his Godhead and we cannot receive the Virtue of his Sufferings till he unites our Person to his Person II. Observe Christ is in us as God is in Christ. The two Unions are often compared in this Chapter and here it is said I in them and thou in me How is God in Christ By unity of Essence and by constant Influence and so is Christ in us 1. God is in Christ by Unity of Essence or coessential Existency Christ
Curiosity In things not revealed a simple Nescience is better than a bold Inquiry there is enough for Service and Adoration Let not Reason prescribe to Faith He were not God if he were not incomprehensible Should Worms make their own Apprehension the measure of Divine Truth It is not so because I cannot understand it by a Candle in the Night I cannot see it therefore it is not Some things are to be received from Divine Testimony tho we cannot fully conceive of them Let us bless God for the Word and take heed unto it as to a Light shining in a dark Place It is God's Mercy that Christ came from Heaven with a Commission to discover so much to us It is a Ray of the Face of God in Christ. Here is God's Heart discovered to us and our Hearts to our selves Vse 2. When you consult with the Gospel make use of Christ. He is to discover his Father's Name he taught the Gospel not only on Earth but in Heaven I have declared thy Name and will declare it Non loquendum de Deo sine lumine There is no Saving-knowledg of God from our selves Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter of his Father's Mind It is dangerous to set upon the Knowledg of the Mystery of the Gospel in the strength of our own Gifts and Parts to rest meerly on the study of Books and Humane Helps The Gospel is God's Riddle which none but himself can expound beg the Spirit of Revelation you cannot have a knowledg of it without a Revelation from Christ. We do not improve Christ's Prophetical Office so much as we should we think he must pacify our Consciences subdue our Affections but we do not look after Knowledg but think to get it by our own Industry 3. Point Christ doth not convey all Knowledg or the full notice of God's Name at once The Knowledg that is originally in Christ is not communicated to us but by degrees that it may increase more Like the good Housholder that brought out the best at last John 1.50 Because I said unto thee I saw thee under the Fig-tree believest thou thou shalt see greater things than these Partly to keep up our Dependance and Respect lest a Satiety grow upon us When there is no more use of a thing then we contemn it Man is a Creature that is led by Hope rather than by Memory Still God keepeth the best till last there is a perpetual use of Christ's Prophetical Office that he may declare more Partly to conform us to himself and to the Church Christ increased in Wisdom and Stature c. Luke 2.40 52. his Humane Capacity was inlarged by degrees The Church grew by degrees There was a Non-age then it was the Seed of the Woman afterwards In thy Seed c. To Abraham Isaac and Jacob. Then it was told what Tribe The Scepter shall not depart from Judah Gen. 49.10 afterwards of what Family to David that a Virgin shall conceive and shall bear a Son and shall call his Name Immanuel Isa. 7.14 At last Behold the Lamb of God John 1.29 Partly that he might suit his Dispensations to our Capacity God will not violate the Course of Nature Our Life is hidden in Christ. You do not teach University-Learning to a Boy Christ dealeth with us as we are capable according to our receptivity We are made meet to be partakers of the Inheritance of the Saints in Light Col. 1.12 Vse 1. Comfort against present Defects Tho you are ignorant of some Mysteries of Religion do not despond Christ doth not give you all at once There is a double Comfort God will accept our weakness and we have an Head in whom is all Fulness As our Life is hidden in Christ so is our Wisdom hidden In the Text you see Christ hath undertaken for our growth we have a Teacher that will carry us on from one degree of knowledg to another Therefore let us not be discouraged tho we know little and our parts be weak and insufficient Vse 2. It presseth us to grow in Knowledg 2 Pet. 3.18 But grow in Grace and in the Knowledg of our Lord and Saviour Jesus Christ. There is more to be learned Do not say I know as much as they can tell me we never know so much but we may know more there is no stint in Knowledg If there be a measure of Grace beyond which we cannot pass the Apostle would not say Grow in Grace and Knowledg Therefore be conscionable and careful in the use of Means We must not rest in our low and imperfect Measures nor alwayes keep to our A B C. We must grow till we come to Heaven and then there will be no more growing A formal Man is where he was as a Picture doth not increase in Stature The way to keep what we have is to increase our Store Gifts that lie idle and unactive suffer loss and decay an active Nature such as Man's must either grow worse or better It is an ill sign when we are contented with a little Light groweth to the perfection of Glory our Reward is increased in the other World Col. 3.16 Let the Word of God dwell in you richly in all Wisdom It is the worst of Poverty to have a poor Understanding Grace is multiplied through Knowledg 2 Pet. 1.2 Grace and Peace be multiplied unto you through the Knowledg of God and of Jesus our Lord. 4. Point Christ maketh one Mercy to be the Pledg of another I have declared and I will declare He is never weary of well-doing his Love is Infinite and cannot be wearied and his Grace is Infinite and cannot be spent Men waste by giving their drop is soon spent but the oftner we come to God the more welcome we are Our Faith is sooner tired than God◠Bounty for he doth not waste by giving I AM is God's Name he is where he was at first he is never at a loss what he hath done he can do and will do God's Providence is new and fresh every Morning God is One Gal. 3.21 he is always like himself The Creatures soon spend their Allowance but he is where he was at first But it chiefly holdeth good in Spiritual Mercies the least drop of Saving-Grace is an Immortal Seed it will grow it will increase it is a Spark that cannot be quenched it is the Pledg of meer Grace Therefore where Christ hath begun to work for thee in some sparks of Saving-Grace and Knowledg he will go on in his Work where he is the Alpha he will be the Omega where he is an Author he will be a Finisher Heb. 12.2 Looking unto Jesus who is the Author and Finisher of our Faith The Apostle would have us confident of this 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. God's first Work is an Earnest and God will not lose his Earnest it is the
Love of Christ is there too His Love may be in us in the Sense and Feeling when we have the assurance of it Rom. 5.5 The Love of God is shed abroad in our Hearts by the Holy Ghost which he hath given to us that they may feel it in their Hearts that God loved them in Christ. There is the Work of the Spirit and the Witness of the Spirit both are intended in that Expression chiefly the latter such a Sense of God's Love as stirreth up Joy and Thankfulness and Hope The precious Ointment gave no savour while it was shut up in a Box till it was poured out So God's Love while it is kept secret it yieldeth no reviving Fragrancy These two differ for many have the Effects of God's Love but not the Sense and the Effects of Love do always abide for it is an Immortal Seed but the Sense of Love is flitting and changeable Nothing can separate us from the Love of God in Christ yet the Love of God in Christ is often beclouded overcast and interrupted and some have more Effects tho less Sense the most shining Years are not always the most Fruitful a Man may have greater increase of Grace tho less comfort Observe for your Comfort that Christ prayeth for both he hath prayed not only for Grace but for Assurance that we may feel our selves beloved by the Father The Lord delighteth not only to love us but to assure us of his Love It is no comfort to a blind Man to hear of a glorious Sun or brave Shews he cannot see them God would not leave us in the dark but give us an Experience of his Love II. How this ariseth from the Manifestation of God's Name in the Gospel 1. The Knowledg of God is a means to kindle our Respects to God 2. To convey the Influence of his Grace to us 1. It is a means to kindle our Respects to God as Trust Psal. 9.10 They that know thy Name will put their Trust in thee Men are ignorant of God's Goodness Mercy and Truth and therefore they make so little use of him Usually Fears are in the Night Doubts come from Ignorance of the Tenour of the Gospel if we did believe those Things to be true which are revealed concerning his Mercy and Love to Sinners we should trust in him Fire once kindled would burst out of it self into a Flame so did we once savingly know God's Name there would be more Trust and Confidence in God Isa. 50.10 Who is among you that feareth the Lord that obey the Voice of his Servant that walketh in Darkness and hath no Light let him trust in the Name of the Lord and stay upon his God We are overwhelmed with Difficulties and Straits for want of studying God's Name So also for Love Cant. 1.3 Thy Name is as Ointment poured forth therefore do the Virgins love thee Ignoti nulla cupido Love springeth from Knowledg In the Beams of the Sun there is a mixture of Warmth and Light We know not the Gift of God and therefore our Bowels are not troubled Did we but see him as he is it would set us all on Fire 2. It is the means to convey all the Influences of Grace to us 2 Pet. 1.2 Grace and Peace be multiplied unto you through the Knowledg of God and of Jesus our Lord. God worketh upon us as rational Creatures agreeably to an intelligent Nature and so nothing can be wrought unless Knowledg go before An House the more the Windows stand open the more it is filled with Light so the more Knowledg the more is the capacity of the Soul inlarged to receive Comfort and Grace Guilty Nature is full of Fears more presagious of Evil than of Good and therefore it must have clear grounds of Comfort and Hope But you will say How comes it to pass that Persons of great Knowledg want Comfort and have no sense of God's Love I Answer It is not the Light of Parts but of the Spirit I have declared c. It is God's Prerogative to settle the Conscience I create the Fruit of the Lips Peace Peace c. Isa. 57.19 The Gospel is a Sovereign Plaister but God maketh it work Our own Thoughts do nothing unless God put in with them Vse 1. It informeth us of a double Duty 1. To study God's Name It would settle the Conscience to meditate upon those Declarations which Christ hath made of his Will Deep Thoughts fasten things upon the Spirit and musing maketh the Fire to burn How hath God declared himself we may trust him upon his Word Psal. 104.34 My Meditation of him shall be sweet I will be glad in the Lord. We should oftner find sweetness if we did oftner meditate of God It is sweet thus to inlarge our Thoughts upon the Promises and Comforts of the Gospel 2. To apply it When God's Name is proclaimed and made known to thee urge thy own Soul with it Rom. 8.31 What shall we say to these things Job 5.27 Lo this we have searched it so it is hear it and know thou it for thy good This is Christ's Aim that Knowledg should beget Love in them Knowledg without Application doth no good We must take out our Share The Riches of God's Goodness are laid open to us for this End and Purpose that we may feel what is expressed We have known and believed the Love that God hath to us 1 John 4.16 It is no presumption it is the great End why the Gospel was written Wicked Men are too forward and presumptuous of God's Love they continue their ungodly Courses do those things which offend him and yet are perswaded that God loveth them God's Children pray against their Sins and fight against their Sins and yet after all cannot be perswaded of it There is a fear of Presumption and a fear of Security 1. A fear of Presumption as some say I am not worthy it is as if you should say I am too poor to ask or receive an Alms too filthy to be washed say not so for this is the way to make you worthy 2. Of Security this is to say If I take the Physick I shall be sick whereas it is not by applying Christ that we are endangered but by an insensibleness of our Misery If thou feelest thy Misery there is no danger of Security it is not every thing will satisfy a sensible Sinner not every slight Comfort Vse 2. Examination Whether you have gotten benefit by the Gospel Is God's Love in you Have you any Fruits or Feeling of his Love Can you say God loveth you All God's Children cannot feel his Love but have you the Fruits of his Love The Feeling of his Love is to be improved immediately to Thankfulness and the Fruits of his Love are to be improved by Spiritual Discourse to Confidence The present Argument will afford us ground of search and enquiry 1. Things without us are excluded they can be no Evidence or Argument of God's Love It
dead to sin and live in sin are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things incompetible the dead are no longer alive Because this is the strength of his Argument it will be good to enquire what it is to be dead to sin In the strict and rigorous notion he is said to be dead who is utterly deprived of all sense and motion that they are altogether without all feeling and motion of sin but this strict sense will not stand here therefore I must tell you the word relateth to the Baptismal Ingagement as the following verses abundantly do declare v. 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Baptism referreth to Christ's Death and we are baptized into the likeness and power of his Death the meaning of that Ordinance is to signifie our dying to sin and rising to newness of life this is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion Well then every good Christian is dead to sin by Vow and Obligation therefore cannot should not live any longer therein There is a double undertaking in Baptism one on Gods part the other on ours the undertaking on Gods part is to give us the sanctifying Spirit of Grace to quell the reign of sin the undertaking on our part is by the Spirit to mortifie the deeds of the Body Now some make Conscience of this solemn Vow and Promise others do not the Apostle considereth not what is done but what ought to be done he speak-the de jure of the Vow and Obligation we are all bound not de facto of the event not what always cometh to pass All Christians are bound to be dead to sin and every good Christian is actually dead to sin which though it hath some Life and being left yet it retaineth not its Sovereignty and Dominion over him Some conceive this latter sort intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many of us as have dyed to sin But rather he considereth the Right than the Fact Christianity doth oblige all at their first entrance into the Profession of it to renounce the Reign and Dominion of sin and break the power of it yet more and more so that it dyeth though a lingering Death as Christ did upon the Cross. Doctrine That to take occasion to live in sin from free Grace or Gods mercy to sinners in Christ is an inference most unjust absurd and blasphemous and that which all Christians hearts should abominate Here in the Text such an inference is mentioned with a denial joyned with a detestation of the thing denied the very thought and first mention of it ought to be entertained with abhorrency I. I will prove that the corrupt heart of man is apt to draw such a consequence II. I will prove the three charges First That it is very unjust and ill grounded Secondly Absurd and contradictory to Christianity Thirdly Wicked and blasphemous I. That the corrupt Heart of man is apt to draw such inferences from the Doctrine of Grace In the general carnal men are ill skilled at reasoning about spiritual matters Solomon telleth us Prov. 26.9 That a parable in a fools mouth is like a thorn in the hand of a drunkard As a drunkard with a sharp thorn grievously hurts himself and others neither his mind nor hand can do their office when the man is distempered with drink so 't is with men intoxicated by sin witness those contrary and different Conclusions which the carnal and spiritual will draw from the same Principles from the stated course of Nature the scoâ—â—ers said 2 Pet. 3.4 Where is the promise of his coming for since the Fathers fell asleep all things continue as they were from the beginning of the Creation David reasoneth the quite contrary way Psal. 119.89 90 91. For ever O Lord thy word is setled in heaven Thy faithfulness is unto all generations thou hast established the earth and it abideth They continue this day according to thine ordinances for all are thy servants So 1 Cor. 15.32 If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we shall dye with 1 Cor. 7.29 30. But this I say Brethren the time is short it remains that both they that have wives be as though they that had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not So 2 Sam. 7.2 The King said unto Nathan the Prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains with Haggai 1.2 This people say The time is not come the time that the Lords house should be built So 2 Kings 6.33 Behold this evil is of the Lord what should I wait for the Lord any longer with 1 Sam. 3.18 It is the Lord let him do what seemeth him good So Mary Magdalen upon Christs pardoning her sin was more abundant in duty and mourning for sin Luk. 7.47 Her sins which were many are forgiven for she loved much and in the Text the directly contrary conclusion is drawn sin because grace doth abound maketh work for pardoning mercy But particularly it is very natural to us to abuse the Gospel and plead Gods grace to quiet and strengthen our selves in security and sin the thoughts of men do easily incline them to such conclusions That which hath been may be that this hath been appeareth by the Writings of the Apostles who every where seek to obviate this abuse and also by evident Reason 1. We all affect liberty to a degree of licentiousness This is natural to us as appeareth by our distaste of Christs strict Laws Psal. 2.3 Let us break their bands asunder and cast away their cords from us and our ready hearkening to Seducers who promise liberty though they bring us into bondage to sin 2 Pet. 2.19 and we be the more enslaved to baseness and filthiness 2. The flesh taketh all occasions to indulge it self and that it may be done in a plausible cleanly manner and with less remorse from Conscience it catcheth at every pretence to countenance it Sometimes it makes use of bodily Austerities as a compensation for their sins and so Hypocrisie Superstition and Prophaneness grow on the same Root The sensual Nature of men is such that it is loth to be crossed which produceth Prophaneness for therefore do men indulge themselves in all manner of sensuality because they are loth to deny their natural appetites and desires and row against the stream of Flesh and Blood but if Nature must be crossed or else they cannot palliate their carnal indulgences then they will not mortifie the lust but afflict the body for a while and in some slight manner which produceth Hypocrisie and we excuse the partiality of our obedience by some outward shews of strictness as
all that they that live should not henceforth live unto themselves but unto him that dyed for them and rose again Nothing must be alienated from him but used as he shall direct and appoint All your powers and faculties are his and to be imployed for him II. Let me shew you the Reasons of it They are taken from the Right God hath in you and to you Justice requireth that we should give every one his own to Caesar the things that are Caesars to God the things that are Gods We do but restore to God that which is his before when we give up our selves to him Now we are Gods 1. By his creating us out of nothing It is he that hath made us not we our selves Psal. 100.3 Surely God hath a propriety in all that we have for we have all by his creating Bounty as the Potter hath power over his own Clay So saith God in all the Vessels which he hath formed he formed them for himself If the Husbandman may call the Vine his own which he hath planted in his own ground and soil God may much more call the Creature his own which he hath made The Husbandman cannot make the Vine but only set it and dress it but we are wholly and solely of him and from him and from nothing else and therefore we should be wholly and solely for him and nothing else 2. By Preservation God is Lord of all because he preserveth all Nehem. 9.6 Thou even thou art Lord alone thou hast made Heaven the heaven of heavens with all their host the earth and all things that are therein and thou preservest them all and the host of Heaven worshippeth thee Preservation is the continuation of our Being by his providential influence and supportation Acts 17.28 For in him we live and move and have our being Heb. 11.3 Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things which do appear If we could any moment exempt our selves from the dominion and influence of his Providence we might be supposed to be exempted in that moment from his Jurisdiction and Government But man wholly depending on God for Being and Preservation we cannot lay claim to our time and strength not for one minute or moment for we can hold neither Body nor Soul nor any thing that we have a minute longer than God pleaseth If you will serve your selves and please your selves live of your selves if you can 3. By Redemption that Right is pleaded 1 Cor. 6.20 Ye are not your own ye are bought with a price therefore glorifie God with your bodies and souls which are Gods By Creation and Preservation we are Gods but Redemption constituteth such a new Right and Title as doth not only strengthen the former but also is comfortable to us If a Slave were not killed out-right but continued a day or two though he died by the stripes given him by his Master there was no Plea or Accusation could be commenced against the Master for the life of his Slave Exod. 21.21 He was his money that is purchased by his money God hath bought us at an higher rate than money 1 Pet. 1.18 For ye are redeemed not with corruptible things as silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of the Son of God as of a Lamb without spot and blemish Therefore the Redeemed are bound to serve him that ransomed them All our time and strength belongeth to the Redeemer who hath ransomed us from the worst slavery the bondage of Sin and Satan and with the greatest Price his own Blood This was Christs end Rom. 14 9. For to this end Christ both died and rose and revived that he might be Lord both of the dead and living 4. Christians have owned this Right by their Covenant consent Our Bodies and Souls were consecrated to Christ when we gave up our Names to him in Baptism Thou entredst into Covenant with me and becamest mine Ezek. 16.8 then were we enrolled in Gods Cense-book Isa. 44.5 One shall say I am the Lords and another shall call himself by the name of Jacob and another shall subscribe with the hand to the Lord and sirname himself by the name of Israel By voluntary Contract and Resignation we gave up our selves and all that is ours to God Baptism is our Sacramentum militare our military Oath we were then listed in his Warfare and Service When Christ was baptized he was consecrated as the Captain of our Salvation and there presently after his Baptism he entred into the Lists with Satan We are entred as private Souldiers now it is Treachery and breach of Covenant if after we have owned and acknowledged Gods Right in us we shall alienate our selves from him and use our selves for our selves at our own list and pleasure 5. By Regeneration whereby we are actually taken into Christs Possession and fitted for his Use. This Right is pleaded in the Text As those that are alive from the dead yield up your selves to God There is a double Argument in it 1. As it puts an obligation upon us It is by the tender Mercies of the Lord that you are recovered out of the death of sin to the life of Grace Eph. 4.4 5. God who is rich in mercy for his great love wherewith he hath loved us even when we were dead in trespasses and sins hath quickened us together with Christ. We that were once wretched and miserable liable to death utterly disabled for the service of our Creator that he of his Grace hath called us and quickened us and made us alive who were formerly dead we have this spiritual Life from him and for him This should be an everlasting obligation upon us while we have a day to live to remember God hath renewed you for himself 2. As it puts an inclination into us Men that are raised to a new Life are fitted to do him service they are delivered from the power and death of sin have received Grace to serve him acceptably the new Creature is fitted for the operations that belong to it Eph. 2.10 For we are the workmanship of God created in Christ Jesus to good works that we might walk therein The withered branch is planted into the good Vine-stock that it may live again and bring forth fruit unto God So that if we have been made partakers of this mercy we are bound and we are inclined this shews Gods propriety in us that he expecteth to be honoured by us Vse 1. Information 1. It shews how vain the Plea was of those Libertines in Calvins time against whom he is justly severe and their Adherents who thought they might serve sin with their bodies as long as they did dislike and disallow it with their Souls they were safe enough They were wont to say Non ego sâ—d Asinus meus it was their Drudge the body that sinned
heart with all diligence for out of it are the issues of life Mat. 15.19 Out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies If the Heart be kept pure and loyal to God the Life will not be so spotted and blemished for Principiata respondent suis principiis the actions suit with the heart and it is impossible for men so to disguise their Conversations but that their Principles and inclinations will appear they may disguise it in a particular action but not in their course and way it will appear how their hearts are constituted by the tenor of their actions 3. Here is Thanks given to God for this Change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thanksgiving to God is a great and necessary Duty the very Life and Soul of our Religion 1 Thess. 5.18 In every thing give thanks for this is the will of God in Christ Jesus concerning you Heb. 13.15 By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his name Our great business is to give thanks to God for Jesus Christ both in word and deed 2. We are chiefly to give thanks for spiritual Mercies They much excel those which are temporal and transitory therefore if there be a just esteem of the mercies we praise God for we will bless God for them Eph. 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. Temporal favours we all understand but a renewed heart is most taken up with spiritual Blessings Ephraim said Hos. 12.8 Bessed be God I am become rich but it is better to say Blessed be God I was once a servant of sin but now I have obeyed God from my heart 1. These are discriminating Mercies and come from Gods special Love Eccles. 9.1 2 3. No man knows either love or hatred by all that is before them All things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean c. And Psal. 17.14 From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure But Psal. 119.132 Look upon me and be merciful to me as thou usest to do unto those that love thy Name and Psal. 106.4 Remember me O Lord with the favour that thou bearest unto thy people O visit me with thy salvation 2. These concern the better part 2 Cor. 4.16 Though our outward man perish yet the inward man is renewed day by day the other concern the outward man Psal. 17.14 Whose portion is in this life and whose belly thou fillest with thy hid treasure they are full of children and leave the rest of their substance unto their babes 3. These are purchased at a dear rate Eph. 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 others run in the chanel of common Providence 4. These have a nearer connexion with Heaven 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of our God 5. These incline and fit the heart for Praise and Thankfulness to God Eph. 1.12 That we should be to the praise of his glory who first trusted in Christ. 6. These are never given in anger as outward Mercies may be Jer. 17.14 They that depart from me shall be written in the earth 7. These render us acceptable to God Psal. 11.7 The righteous Lord loveth righteousness his countenance doth behold the upright 1 Pet. 3.4 The ornament of a meek and quiet spirit which is in the sight of God of great price 8. We need acknowledge these that God may have the sole glory of them There are certain Opinions which rob God of his Glory as that of the Stoicks Quod vivamus c. That prosperity is to be asked of God but prudence belongeth to our selves Thus men are taught to usurp the glory of God this Opinion is sacrilegious as if we should praise God for our felicities and not for those things that belong to our Duty and Obedience The other Opinion is among Christians that teach you that Peter is no more beholden to God than Judas for his differencing Grace but 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou hast not received Now if thou didst receive it why dost thou glory as if thou didst not receive it Mat. 11.25 26. I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight 3. Among all spiritual Mercies we are to give thanks to God for our Conversion It is the fruit of Election Jer. 31.3 The Lord hath appeared of old unto me saying Yea I have loved thee with an everlasting love therefore with loving kindness have I drawn thee It is not from our Merit but wholly ascribed to Gods Mercy 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began It cometh not from any power in us or ability in our selves but is the meer effect of his Grace we cannot break off the yoke of sin Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death nor can we fit our selves for future obedience Eph. 2.10 We are his workmanship created in Christ Jesus to good works which God hath before ordained that we should walk in them Therefore ascribe all to the proper Author 4. We must bless God not only for our own Conversion but the Conversion of others The Body of Christ is the more compleated 1 Cor. 12.14 The body is not one member but many The glory of God is concerned in it Rom. 1.8 First I thank my God through Jesus Christ for you all that your faith is spoken of throughout the whole world Gal. 1.23 24. They had heard only that he which persecuted us in time past now preached the Faith that once he destroyed and they glorified God in me They are Monsters of men that repine at the riches of Grace poured down on men by their own or others Ministry as if they could not endure any should be godly and serious Acts 11.23 Barnabas when he came and had seen the grace of God was glad Vse Is there a Change 1. Be in a capacity to bless God for spiritual Blessings Should a Leper give thanks for perfect health A mad man that he is wiser than
his Neighbour Or a man ready to die thank God for his recovery A slave of sin for his liberty by Christ This is to mock God He may thank God for Redemption for the new Covenant for the others and invitations of Grace for means and time to repent but for the great change and for an actual interest in Christ we can never thank him till first it be wrought in us and given to us 2. Live in admiration and acknowledgment of Grace Let this indear God to your hearts Eph. 1.6 To the praise of the glory of his grace wherein he hath made us accepted in the beloved and vers 12. That we should be to the praise of his glory who first trusted in Christ. 3. Make your Qualification more explicite by being printed and marked with your Religion in Heart 2 Cor. 3.18 You are changed into the same image from glory to glory In Life Phil. 1.27 Only let your conversation be as becomes the Gospel 4. Never return unto your old Bondage The time of slavery is past 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning They that revert to their old Bondage have no due sense of the mercy of their deliverance out of it SERMON XIX ROM VI. 18 19. Being then made free from sin ye became the servants of righteousness I speak after the manner of men because of the infirmity of your flesh for 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 THESE words are an Inference and Conclusion from the foregoing Discourse shewing That as they had changed Masters they should change their course of life In them observe two things First The state of the believing Romans both past and present 1. Past that is implied they were once under the bondage and slavery of sin 2. Present they were freed from that Bondage and become the servants of Righteousness where observe two things 1. The freedom from their former Servitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word is used of them that are emancipated or brought out of Bondage into Liberty Sin was a cruel and hard Master 2. Their entrance into a new Estate of Obedience in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye became the servants or subjected your selves you have given up your selves to a more ingenious service Secondly The Exhortation hence deduced Where observe two things 1. The Preface to sweeten it 2. The Matter of it 1. The Preface to sweeten it I speak after the manner of men because of the infirmity of your flesh Some think the Apostle excuseth the earthly similitude whereby he had represented these matters as if he were forced to use these Notions of Master and Servants because of the weakness of their Understandings which could not brook a more sublime and spiritual way of discoursing Rather I think it is meant of the Equity of the Proposal which is set forth by two expressions 1. The Humanity of it 2. The due Consideration taken of the weakness of their flesh The spirit is willing but the flesh is weak Mat. 26.41 that is your will indeed is good but you must remember it may be hindred by your natural frailty So here the weakness of the flesh is mentioned to intimate their disability wholly and fully to do the Will of God that is allow for infirmities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak moderately humanely and by way of condescension I propound that which is common and judged reasonable among men that is said to be common to men that doth not exceed the strength of men 1 Cor. 10.13 There hath no temptation taken you but such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane or common to men 2 Sam. 7.14 I will chasten him with the rod of men and with the stripes of the children of men that is not in rigor but with a gentle and fatherly hand 2. The matter is delivered by comparison of what is now due with what was formerly done by them when they were under the slavery of sin 1. What they had done They yielded their members to uncleanness and to iniquity unto iniquity Mark here two sins are mentioned Vncleanness and Iniquity By Vncleanness some understand carnal sins by Iniquity spiritual wickedness Others by Vncleanness understand those sins whereby the pleasure of the carnal inclination is gratified by Iniquity the violence of the Passions But the words are taken in a larger sense all sin is Vncleanness as defiling the Soul all sin is Iniquity as disagreeing with the Equity of Gods Law but divers words are heaped up to shew 1. That they stuck at no sin and whereas it is said They yielded up themselves to uncleanness and to iniquity unto iniquity it teacheth us That seldom doth sin stand alone one doth as it were impel and bind us to another venture a little and you have a tye upon you to go further 2. That they rested not in the inward consent or lust but added iniquity unto iniquity that is from the habitual inclination they proceeded to actual sin 2. What they should now do they should yield up their members servants to righteousness unto holiness that is imploy their time and strength to serve and please God and continually to grow in Grace Doctrine Those that are recovered from Sin to God should shew the reality of their Change by being as earnest in Holiness as before they were in sinning In all reason this may be required of you and less we cannot require Let me so open the Point that you may take along with you the sense of the words of the Text. 1. That there is a great Change wrought in all them that are brought home to God is evident by the whole Scripture which sets them forth as those that have been called out of darkness into light 1 Pet. 2.9 Who have passed from death to life Joh. 3.24 Translated from the power of Satan into the kingdom of Christ Col. 1.13 and many other such expressions And therefore every one that would judge of his own Estate must look after this change of state and wherein he differeth from himself unconverted when unconverted not only from others but from himself when and how the case is altered with him since he was acquainted with God in Christ. 2. The difference between the two Estates is chiefly seen in the change of Masters or the dominating Principle in the Soul what governeth the man for that determines our Estate There are some who are under the reign of sin even those who are contentious and do not obey the truth but obey unrighteousness Rom. 2.9 But there are others who are under the Empire and Soveraignty of Grace who are fitted and framed for what is right good and holy and hate
mortifie and subdue them Good motions are as a dash of Rain and those weak inclinations and good dispositions which are in temporaries are as a Pond or Pool which may be dryed up but this saving and sanctifying work is as a Spring John 4.14 Two things are considerable in it 1. It 's Continuance and Radication 2. It 's Efficacy and Predominancy 1. The radication is set forth by the notions of the Spirits dwelling in us John 14.17 He shall be in you and dwell in you It s resting upon us 1 Pet. 4.14 The Spirit of God and of Glory rest upon you He taketh up his abode with us John 14.23 We will come to him and make our abode with him 'T is not a visit and away or a lodging for a night but a constant residence he taketh up his Mansion in our hearts Some have fits and qualms of Religion motions of conviction and joy but not a settled bent of Heart towards God and Heaven 2. It s prevalency and predominancy for where the Spirit dwelleth there he must rule and hath the command of the house he dwelleth in the Soul he dwelleth so as to govern directing and inclining us so as to do things pleasing unto God weaning us from the World 1 Cor. 2.12 This is called the receiving not the Spirit of the World but that which is of God Mastering and taming the Flesh both its gust and savour Rom. 8.5 for they that are after the flesh do mind the things of the flesh Its deeds and motions Rom. 8.13 If ye mortifie the deeds of the body ye shall live The Flesh will rebel but the Spirit gets the upper-hand for the Dominion and sovereignty of the Flesh is not consistent with the having of the Spirit the Flesh is subdued more and more where the Spirit cometh he cometh to govern to suit the heart to the will of God and to give us greater liberty towards him 2 Cor. 3.17 Where the spirit of the Lord is there is liberty The objects of sense which feed the flesh make less Impression upon us and the love of sin is more and more conquered Now take it thus explained you may know what it is to have the Spirit namely the dwelling and working of the Spirit in our Souls mortifying the flesh and causing us to live unto God 2. Why is this an evidence that we are true Christians here I shall prove two things 1. That all true Christians have this sanctifying Spirit 2. That 't is the certain evidence and proof of their being Christians or having an interest in Christ. 1. That all that are true Christians have it I prove it 1. From the promise of God who hath promised it to them and surely his love and faithfulness will see it made good Zech. 12.10 I will pour upon them the spirit of grace and supplications and Prov. 1.23 Turn unto me and I will pour out an abundance of spirit unto you and Rev. 22.17 Whosoever will let him drink of the water of life freely By the water of life is meant the spirit as appeareth John 7.38 39. So in many other places Now surely Gods word will not fall to the ground but must be accomplished 2. From the merit of Christ. Two Things Christ purchased and bestowed upon all his people his righteousness and his spirit 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Gal. 3.14 That we might receive the promise of the spirit through faith the Rock was smitten by the rod of Moses twice 1 Cor. 10.4 And these two gifts are inseparable where he giveth the one he giveth the other We have both or none 1 Cor. 6.11 But ye are justified in the name of our Lord Jesus and by the spirit of our God And Tit. 3.5 6 7. But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which be 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 He freeth us at the same time a malo morali which is sin and a malo naturali which is punishment 3. When we enter into the covenant of Grace we enter into covenant with Father Son and Holy Ghost With God and with the Redeemer and with the Sanctifier Mat. 28.19 We are baptized in the name of the Father Son and Holy Ghost What is our Covenant with the Holy Ghost It implieth both our duty and our benefit our benefit that we expect is that the Holy Ghost should regenerate us and renew us to the Image of God and plant us into Christ by faith and then dwell in us and maintain Gods Interest in our souls and so make us Saints and Believers And our duty is to consent to give up our selves to him as our Sanctifier and to obey his powerful Motions before we are made partakers of the Holy Ghost 4. The necessity of having the Spirit appeareth in that without him we can do nothing in Christianity from first to last 'T is the Spirit uniteth us to Christ and planteth us into his mystical body 1 Cor. 12.13 By one spirit we are baptized into one body 'T is by the Spirit we give up our selves to God as our God and reconciled Father in Christ and to Christ as our Redeemer and Saviour and so are planted into his Mystical body 1 Cor. 6.17 But he that is joyned to the Lord is one spirit As a Man and a Harlot are one flesh so we are one Spirit ' The union is Spiritual for kind and the Spirit is the author of it So for further Sanctification and Consolation and Mortification take it either for the purging out lusts or suppressing the acts of sin For the purging out of lusts 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit Pride worldliness and Sensuality these are purged out more and more by the Spirit Or suppressing the acts of sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body So for vivification he infuseth Life and quickneth and maintaineth it in our Souls Gal. 5.25 If we live in the spirit let us also walk in the spirit Strengthning it Eph. 3.16 That he would grant according to the riches of his grace to be strengthned with might by his Spirit He maketh it fruitful and exciteth it Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways For Consolation to uphold our hearts in the midst of all trials and difficulties then we may go on cheerfully and in a course of holiness Acts 9.13 They walked in the fear of God and the comforts of the Holy ghost To comfort us with the sense of Gods love in all our tribulations Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy ghost which is given unto us To
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
Father speaking in the law to resist the Son speaking in the Gospel offering our remedy but to resist the Holy-Ghost who would help us to accept this remedy there is no other relief for us no other divine person to give it us The mission of the Holy Ghost is the last offer for the recovery of mankind there is nothing more to be expected if we submit not to his inspirations and wilfully refuse to give ear to his counsel our salvation is hopeless Secondly let me now open the priviledg they are the sons of God this priviledg may be considered 1. As to the real grant on Gods part 2. As to their own sense of their adoption on the believers part First As to the real grant on Gods part It was intended to the elect from all eternity Eph. 1.5 Being predestinated to the adoption of children In time 't is brought about by Christs death or the work of redemption Gal. 4.4 5. But actually instated upon us when we are regenerated and do believe John 1.12 13. To as many as received him to them gave he power to become the sons of God even to them that believe in his name which were born not of blood nor of the will of the flesh nor of the will of man but of God They are born of God and so made the sons of God being called out of nature to grace in their effectual calling they are made sons and daughters to the most High God first he doth renew their natures and make them Holy then reconciled to God as their Father in Christ this is the first grant 2. As to their own sense of their adoption that is spoken of here they shew themselves to be Gods Children and so may know themselves to be Gods Children 1. Because they have the certain evidence that they are received for children by God through faith in Christ and that is holiness If our carriage be suitable to our estate and priviledges why should we doubt Eph. 1.4 5. Elected to be holy without blame before him in love having predestinated us to the adoption of children They have the true pledg of Gods love and that is the spirit and they shew the true fruit of their love to God and that is obedience to his sanctifying motions they are led by the Spirit and so without blame before him in love as they have a greater measure of the fruits so 't is every day more clear to us 2. The same spirit that leadeth them doth assure and ascertain them for our sanctifier is our comforter And the more a Sanctifier the more a Comforter first in a darker way leaving a Child-like impression upon them inclining them to go to God as a Father tho their adoption be not so explicite and clear v. 15. Ye have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry Aba Father and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Children of God deal with God as a Father cry to him as a Father cannot keep away from him when they dare not so expresly intitle themselves his Children Secondly in a clearer way when he manifests his presence by a supernatural and powerful change wrought in the heart and discovered whereby they conclude their own gracious estate v. 16. The spirit its self beareth witness with our spirits that we are the children of God the spirit helps to discern his own work or the image of Christ stampt upon them in a fair and bright character 3. This is a great priviledg that will appear if we consider our present relation to God or our future inheritance 1. Our present relation to God 1 John 3.1 Behold what love the father hath shewed us that we should be called the children of God We are his Children and God is as our Father pleased to own us as his children we are not born sons but made so by grace by nature we are Children of wrath Eph. 2.3 The very term adoption implieth it A Child by adoption is opposed to a Child by nature for men are not said to adopt their own children but strangers now that strangers and enemies should not only be reconciled but also be called the sons of God Oh what unspeakable mercy is it to have the blessed God whom we had so often offended to become our reconciled Father in Christ it is not an empty title that he assumeth but hath more abundant love and tenderness to our welfare than any title can make us understand 2. Our future inheritance our right floweth from our sonship Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ. 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 hath 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 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for you Luke 12.32 Fear not little flock 't is your Fathers good pleasure to give you a Kingdom What may we not expect from the bounty of such a Father Surely he that would pardon his enemies will bless his Children and that for evermore 1. USE Is to inform us 1. of the nature of the spirit's conduct 't is sweet but powerful it accomplisheth its effect without offering violence to the liberty of man we are not drawn taken or driven as beasts but led guided to happiness not forced thither against our wills or without our consent the inclinations of man are free there is not a violent impulsion but a sweet guidance and direction yet he is subject to the leading government and drawing of the Spirit 2. It informeth us of the great condescension of God to new creatures 1. In his care over them They are led by the spirit during their pilgrimage well guided and well guarded Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation They have the spirit for direction and the Angels for defence their charge is not cura animarum but custodia corporis 2. In the great honour he puts upon them and reserveth for them Now these are the Children of God hereafter they shall have the inheritance then is adoption compleat Rom. 8.23 Even we our selves groan within our solves waiting for the adoption the redemption of our bodies If annihilated after death or drawn out their life to all eternity upon earth allowing them so tolerable contentment there had been a savour
this actual joy for 't is possible a man may be perswaded of his sincerity or have no doubting of it and have too much deadness and dulness of soul not so comforted Well then 't is not an Oracle as to Christ Matth. 3 17 Nor an internal suggestion thou art a child of God we have no warrant for that from Scripture 't is not only to but with conscience Now conscience goeth upon rational evidence and we reason and argue from what we feel or find in our selves and 't is ascending to the covenant where Priviledges are assigned to the believer 1 John 1.2 To as many as received him to them gave he power to become the sons of God to the penitent Acts 2 38 Repent and you shall receive the Holy ghost To the obedient He is become the author of salvation to all that obey him 2. The one superaddeth to the other Not the priviledg without the qualification that is sufficiently done by the word not the conscience by discourse and the spirit immediately no they concur to produce the same conclusion the spirits testimony superaddeth certainty authority and overpowering light 1 Cor. 4.4 For I know nothing by my self yet am I not hereby justified but he that sudgeth me is the Lord and Rom. 9.1 I say the truth in Christ I lye not my conscience also bearing me witness in the Holy ghost As the influences of the Heavens work strongly but imperceptibly while they mingle themselves with the motions of the creatures so doth the spirit with our spirit it fortifieth and strengthneth the testimony of a mans own heart and so doth with more authority and power perswade us that we are the children of God 3. The necessiry of this to our full comfort 1. We cannot pray without it For the Text is brought to prove that they have a spirit within them which inclineth them to cry Abha Father surely 't is a great advantage in prayer to be able to say Psal. 63.26 Doubtless thou art our father and again Isa. 64.8 But now Lord thou art our father But how will you do unless you be Gods children and how will you know you be Gods children but by the spirit bearing witness to and with your spirits I know all Gods children have not the comfort of the spirit but they have the spirit of comfort and in some measure can come to God as a Father 2. We cannot apply the promises without it For the promises are childrens bread unless we be the children of God what comfort can we take in the promises unless we have an interest in them priviledges have their conditions annexed the right is suspended till the condition be performed that is till we know our selves to be true believers the promises are in vain and of no effect if to all you deceive the most for tho some are of Gods Family the whole world lieth in wickendness the most are the children of the Devil If to some they have their characters which occasioneth the restraint and you are told here this is known by the spirits bearing witness to our spirits But what shall poor creatures do that have not yet this clear testimony 1. Disclaim all other confidence When you cannot apply Hos. 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the works of our hands Ye are our gods for in thee the fatherless findeth mercy 2. Own God in the humbling way Creep in at the back door of the promise 1 Tim. 1.15 Jesus Christ came into the world to save sinners If Christ came to save sinners I am sinner enough for Christ to save Luke 15.18 19. I will arise and go to my father and will say unto him Father I have sinned against heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants 3. Come to him as the God and Father of our Lord Jesus Christ Eph. 3.14 For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love and accept all those that come to him by Christ. 4. There is a child-like inclination when there is not a childlike familiarity and boldness The soul cannot keep away from God and that is an implicite owning of him as a Father Jer. 3.19 Thou shalt call me father ond shalt not turn away from me We call him Father optando si non affirmando unspeakable groans discover the spirit of adoption as well as unutterable joys we own him by way of option and choice tho not by actual assurance of our special relation to him and interest in his fatherly love there may be a child like love to God when we have no assurance of his paternal love to us 5. There is a childlike reverence and awe when not a childlike confidence Their heart standeth in awe of as the Rechabites their fathers command dare not displease him for all the world these in time will overcome in short God hath a title to our dearest love when we cannot make out a title to the highest benefit SERMON XXV ROM VIII 17 If children then heirs heirs of God and joint-heirs with Christ if so be that we suffer with him that we may also be glorified together THE Apostle had shewed v. 13. That if we through the spirit do mortifie the deeds of the body we shall live He proveth it by this medium and argument That as many as obey the sanctifying motious of the spirit are children of God and children may look for a childs portion He proveth they are children because the spirit accompanieth the dispensation of the New Covenant whereby we are adopted into Gods family and this spirit acts suitably as is evident by his impression v. 15. By his Testimony and Witness v. 16. Now he goeth on further and proveth That if we be children we are heirs and that we shall live if we mortifie the deeds of the body is more abundantly proved for our inheritanâ—e is eternal life and glory And if children then heirs c. In the Words observe 1. A Dignity inferred from our Adoption 2. The Amplification of it from the excellent nature of this inheritance Heirs of God and joint heirs with Christ. 3. 'T is applied as a comfort against adversities If so be that we suffer with him that we may also be glorified together 1. The Dignity inferred is that we are Heirs The Inheritance belonging to Children jure nascendi all Children are not necessarily heirs but only males and among them the first born but jure Adoptionis they that are Adopted are adopted to some Inheritance so here if Children then heirs be they Sons or Daughters begotten to God sooner or later Male are Female are all one in Christ Gal. 3.18 they are not debarred from the Inheritacce 2. The amplification of it Or the greatness and excellency of this Inheritance in two expressions Heirs of God and joint heirs with Christ.
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
importance and the eternal recompences not their own interest only as David Psal. 73.13 Verily I have cleansed my heart in vain and washed my hands in innocency As if he had said What reward is there of Holiness Mortification Patience and self-denyal In the lower world where God is unseen our great hopes yet to come the flesh being importunate to be pleased and the things of the world necessary for our use and present to our imbraces Christians are not certain and past all doubts of the truth of their everlasting hopes else there would be no weak faith nor faint hope Did not the Disciples in a great temptation doubt of an Article of Faith Luke 24.21 But we trusted that it had been he which should have redeemed Israel And v. 25. O ye fools and slow of heart to believe all that the prophets have spoken To doubt of what the Prophets spake was not to doubt of their own Salvation but of the constant state of their Souls all the Godly are perswaded of the truth of the Gospel that ordinarily they have no considerable doubts about it but that still they resolve to cleave to God and Christ looking for their reward in another world whatever it cost them here and in some measure can fell all for the pearl of price 2. As to the hope which ariseth from your assurance 1. Make your sincerity more clear and unquestionable and every day your hope and your confidence will increase upon you to believe and hope that you your selves shall be saved is very desirable and comfortable but then you must do that which assurance calleth for give diligence to make your calling and election sure abound in the love and work of the Lord grow more indifferent to temporal things venture all in Christs hands for while your faith and repentance is obscure you will not have such full comfort tho you are confident of the truth of Gods promise to all penitent believers 4. This latter or consequent hope which dependeth on the assurance of our interest admits of a latitude it may be full or not full Heb. 6.11 To the full assurance of hope That is full which casteth out all fear that is not full which is accompanied with doubts but the certainty prevaileth Mark 9.24 Lord I believe help thou mine unbelief Cant. 5.2 I sleep but my heart waketh Now we should labour to go to Heaven with full sails or abound in hope Rom. 15.13 and 2 Pet. 1.11 For so an enterance shall be ministred unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. With hearts full of Comfort 5. When 't is full it may be interrupted or continued to the end or at sometimes it may be full or nor full at another 1 Pet. 1.13 Hope to the end If we continue in our duty with diligence affection and zeal our full hope may be continued if we abate our fervour grow remiss and cold in the spiritual life we lose much of the comfort of our hopes 6. The hope which followeth after experience and much exercise in the spiritual life may result from an act of ours and from an impression of the comforting Spirit 1. From an act of ours From our considering the truth of Gods promises or his wonderful mercy in Christ and his grace inabling us in some measure to fulfil the conditions of the new Covenant when thereupon we put forth hope 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 bodies that it may be fashioned like unto his glorious body 2. Or some impression of the comforting spirit supporting and relieving us in our distresses or rewarding our self-denial and obedience as Rom. 5.5 Hope leaveth not ashamed because the love of God is shed abroad in our hearts by the holy ghost given unto us The one is an act of Godliness the other one of Gods internal rewards the one is a duty the other a felicity 2. VSE Is to press us to get and act hope Hope implieth two things 1. Certain Perswasion 2. An earnest Expectation The certainty is seen in the quiet and pleasure of the mind for the present The earnestness in the diligent pursuit after the thing hoped for by all holy means Now we must look to both acts of Hope 1. To strengthen the certain expectation There we must often revive the grounds of hope which are these 1. The mercy of God which hath made such rich preparation for our comfort in the Gospel The first ground of hope to the faln creature is the undeserved grace mercy and goodness of God 2 Thes. 2.16 He hath given us everlasting consolation and good hope through grace And therefore it is our great invitation to hope Psal. 130.7 Let Israel hope in the Lord for with the Lord is mercy and plenteous redemption Apply your selves to God as a God of mercy otherwise such were our undeservings and our ill deservings there were no hope for us so Psal. 13.5 I have trusted in thy mercy my soul shall rejoyce in thy salvation Let others trust in what they will I will trust in thy mercy The serious remembrance of Gods mercy maketh hope lift up the head so Jude 21. Looking for the mercy of the Lord Jesus unto eternal life There 's our best and strongest plea to the very last Therefore the Heirs of promise are called Rom. 9.23 Vessels of mercy Because from first to last they are filled up with mercy 2. The promise of God which cannot fail Titus 1.2 The hope of eternal life which God that cannot lie hath promised before the world began he promised it to Christ in the Covenant of Redemption and he hath promised it to us in the Covenant of Grace that before time this in time now God will not fail to do what he hath promised when he made the promise he meant to perform it For what need had God to court his creature into a false hope or to flatter him into a fools paradise to tell them of an happiness he never meant to give them and if he meant it is he not able to perform it Men break their word out of weakness they cannot do all that they would their will exceedeth their power Or out of imprudence they cannot foresee what may happen or out of levity and inconstancy for all men are lyars but none of these things can be imagined of God We have Gods Word and Oath Heb. 6.18 We have his Seal the spirit who hath wrought miracles without to confirm this hope and assâ—re the world Heb. 2.4 God also bearing them witness with signs and wonders and with divers miracles and gifts of the holy ghost Within preparing the hearts of the faithful for this blessed estate Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And giving them some beginnings of it as an earnest 2 Cor. 1.22 Who
we must consider 1. The object 2. The Act. 3. The Properties 1. The object We consider God as good there is a double motive in the object to excite us to love God Because he is good and doth good Psal. 119.68 from his nature and from his work 1. The excellency of his nature he is good There is a threefold goodness in God 1. His essential goodness which is the infinite perfection of his Nature 2. His moral goodness and holiness which is the infinite perfection of his Will 3. His beneficial goodness which is the infinite propension that is in him to do good to the creature All these are the object of our love 1. His essential goodness should make him amiable to us partly because the glorious perfections of his nature are the object of our esteem and esteem is the ground of love We affect what we prize and value or else we do not really esteem prize and value it and partly because they are the object of our praise now we praise God for his excellencies to increase our love to him and delight in him otherwise our praise is but an empty complement and partly because the Angels and blessed Spirits do admire and adore God for the excellencies of his nature not only for the benefits they have received by him but as he is an infinite and eternal Being of glorious and incomprehensible Majesty they are represented as crying out Isa. 6.3 Holy holy holy Lord God of Hosts Now God must in some measure be served on earth as he is in Heaven Surely we should not speak or think or worship the infinite eternal God without some act of love holy delight and pleasure Ps. 14.71 Praise ye the Lord for it is good to sing praises to our God for it is pleasant and praise is comely so Psal. 95.1 Come let us sing unto the Lord let us make a joyful noise to the rock of our salvation and all this is the acting of love for the Lord is a great God and a great King above all gods there are the motives Psal. 5.10 Let them that love thy name be joyful in thee So that you see 't is a great duty to delight our selves in Gods essential perfections 2. His moral goodness or his righteousness and holiness Surely this is an amiable thing and therefore the object of our delectation I prove it thus First If holiness be lovely and pleasant in the creature why not in God In the Saints Holiness doth attract our love Psal. 16.3 My delight is in the saints the excellent ones of the earth and Psal. 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord. We are to love Saints as Saints reduplicative why not God as Holy and Righteous We are to love the law of God as it is pure Psal. 119.140 Therefore we are to love God a copy of whose Holiness the Law is the same reason that doth enforce the one doth enforce the other Secondly I argue We are to imitate his Holiness and Righteousness therefore we are to love and delight in it Eph. 5.1 Be ye followers of God as dear children and 2 Cor. 3.18 But 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 Now love begetteth likeness 't is the greatest demonstration of Gods love to us to make us like himself and the greatest expression of our love to God to desire it to endeavour after it to value and prize it as our happiness see Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 3. His beneficial goodness or benignity Psal. 100.5 For the Lord is good for his mercy is everlasting Therefore all his Saints should love him we are first led to the Lord by our own interest and the benefits we have or may have by him Psal. 86.5 Thou Lord art good ready to forgive and plenteous in mercy unto all that ca lt upon thee This doth first attract the heart of guilty sinners to seek after God but afterwards we look upon him as a lovely object in himself while we look upon benignity as a moral perfection in God without the fruits which flow thence to us 't is an engaging thing as 't was observed heretofore that Cesar's vertues were more amiable than Cato's vertues Cesar's Vertues were Clemency Affability Liberality Cato's vertues rigid Justice and Fidelity in his dealings both were amiable but the one more taking than the other There is somewhat a like observation Rom. 5.7 Scarcely for a righteous man would one die but for a good man one would even dare to die By the righteous man is meant one of a severe and rigid innocency by a good man a man bountiful and useful To apply it Gods benignity is a thing amiable tho it be considered but as an Attribute in God not exercised and acted on us because this most suiteth the necessities of the indigent and faln creature therefore the Scripture doth much insist upon it to move us to return and seek reconciliation with him 2. He doth good or hath been good to us 1. As in Creation He made us out of nothing after his own image We must remember him as a Creator so as to consider the obligations which lye upon us to love please and serve him Eccles. 12.1 Remember thy Creator in the days of thy youth All that we are and have we have it from God and for God 2. In redemption Where we have the greatest representation of the goodness of God 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propiliation for our sins 'T is the signal instance and Rom. 5.8 Herein God commended his love that while we were yet sinners Christ died for the ungodly The fullest discovery 3. In the mercies of daily providence Deut. 30.10 Thou shalt love the Lord thy God for he is thy life and the length of thy days Especially in his tender care about his people Psal. 31.33 O love the Lord all ye his Saints for the Lord preserveth his Saints and plentifully rewardeth the proud doer His hearing prayer is one instance Psal. 116.1 I will love the Lord because he hath heard my voice and my supplications 4. In the rewards of the other world which are provided especially for them that love him 1 Cor. 2.9 Eye hath not seen nor ear heard neither hath â—ntred into the heart of man the things which God hath prepared for them that love him and 1 John 3.1 â— Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God Behold now we are the sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Thus God
of a deaf ear nonattentiveness to Gods providence made way for the prevalency of Atheism and Idolatry in the world There are two propositions that if well minded and improved would preserve a lively remembrance of God in the hearts of men That all good cometh from God James 1.17 Every good and perfect gift is from above and cometh down from the Father of lights And all evil from God Amos 3.6 Shall there be evil in a city and the Lord hath not done it And that any notable effect in either kind is a sign and witness of an invisible power If men would not look upon all things that befall them as meer chances they could not sleep so securely in their sins but God would have a greater testimony in every mans bosom that he hath a care of human affairs and is a rewarder of such as please him and an avenger of such as do offend him The question about this improper calling is What is the use of it or whether it be sufficient to salvation 1. Though the works of Creation and providence reveal a God yet these natural Apostles Sun Moon and Stars say nothing of Christ and there is salvation in no other Acts 4.12 They did teach the world That there is a God and that this God must be served and will be terrible to those that serve him not And possibly that God was placable or willing to be appeased because of the continuance of the Creation and the manifold mercies we lost or forfeited by our Apostacy and defection from him The Apostle saith 't is an invitation to repentance Rom. 2.4 Yet the knowledge of Jesus Christ the Son of God and of Redemption purchased to lost sinners through him is a mystery which the greatest wits in the world could not understand but by Gods revealing it in his word 2. The use of this call to those that have no other but barely it is to leave men without excuse Rom. 1.20 And that it might prevail to work some restraint of sin and to promote some external reformation in the world for the good of mankind Rom. 2.14 3. Those who have a louder call in the word are the more obliged to regard this call and invitation by the works of Gods creation and providence The call by the word is more perfect and more pressing and suited more to work upon our thoughts the object being more clearly and fully propounded to us yet this latter call is not privative but accumulative it doth not nâ—ll the duty of the former call or make it wholly useless to us but helps us to interpret it the better and we need all helps Faith doth not withdraw it self from natural knowledge and make it useless to us though we are to exercise our selves in the law of God day and night yet we must not overlook the works of Creation and Providence and whilest we study his word neglect Gods works for they are a confimation of our faith and a great occasional help to our love as appeareth by the instructions which the holy men of God gather thence witness David his night-meditation Psal. 8. Thy moon and thy stars And his morning-meditation Psal. 19. The Heavens declare the glory of God The glories of God which we read of in the word are visible in the Creation and though David preferreth the book of Scripture yet he doth not lay aside the book of Nature We must use the world as a glass wherein to see the glory of God he hath not the heart of a man in him who is not stricken with admiration at the sight of these things the glory of the heavenly bodies and the wonderful variety of all creatures and besides there is none so good but he needeth the mercy and direction of God to invite him to a more frequent remembrance of him How happy are they that have such a God for their God How miserable they that make him their Judg and Avenger 2. The proper calling is the voice of God in the word of his grace inviting sinners to Christ. This is called his distinctly calling Eph. 1.18 That ye may know what is the hope of his calling And the high calling of God in Jesus Christ Phil. 3.14 And again That our God would count you worthy of his calling 2 Thes. 1.11 And explained 1 Cor. 1.9 Faithful is he which hath called you into the fellowship of his Son Jesus Christ our Lord. Now this is a more close and full discovery of God than is to be found elsewhere God calleth and inviteth some by the creatures only others by his grace in Christ. But this being calling most properly taken Why is it not vouchsafed to all I answer 1. God is not obliged to send the gospel to any 'T is his free dispensation Rom. 11.35 Or who hath first given to him and it shall be recompenced to him again God doth not send the Gospel by necessity of nature or any pre-obligation on the creatures part but meerly of his own grace which worketh most freely and sendeth it where it pleaseth him 2. All have more knowledge of God by nature than they make good use of Rom. 1.21 When they knew God they glorified him not as God And till men improve a lower dispensation why should they be trusted with an higher If a vessel will not hold water you will not trust wine or any more precious liquor in it 2. Gods gracious invitation of lost sinners to Christ which properly is his calling them is either external or internal external by the word internal by his Spirit 1. External by the commands and promises of the word requiring such duties from them and assuring them of such blessings upon obedience Thus Wisdoms Maidens are sent forth to invite guests to her palace Prov. 4.2 And the kings servants to call them to the marriage feast Matth. 22.9 And so far they prevail in their message that many present themselves God would not leave us to a book but hath appointed a living Ministry 2 Cor. 6.10 2. Internal not only by the word but by his Spirit and the checks of their own conscience which is a nearer approach of his grace and power to us By the motions of his Spirit How else could it be said Gen. 6.3 My Spirit shall not always strive with man And Acts 7.51 Ye do always resist the Holy Ghost And also by their consciences sollicâ—ting them to the performance of their duty and challenging them for the neglect of it 'T is natural duty Rom. 2.14 15. The Gentiles do by nature the things contained in the law these having not the law are a law to themselves which shew the works of the law written in their hearts their consciences also bearing witness and their thoughts in the mean while accusing or excusing one another And for acceptance of the Gospel-Covenant 1 John 3.20 21. If our hearts condemn us God is greater than our heart and knoweth all things If our heart condemn us not
and partly in the means and occasions which God useth to convert us 't is many times dispensed in a contrary way to human expectation Paul when pursuing the people of God some when scoffing and mocking at least when they dreamt of no such matter But of that hereafter 2. In this effectual calling God sheweth forth his love and grace 1. That the rise of all was his elective love None are in time effectually called but those that before all time were chosen to life for it is said here called according to purpose From all eternity he had a purpose to be thus gracious to us those that were in the corrupt mass of mankind are distinguished from others in his eternal purpose before the foundations of the world and were in time called out from others and vocation is but election broken out therefore called election Trace the stream till you find the Well-head and you will discern that you can ascribe your calling to nothing else but even so father because it pleased thee Matth. 11.26 God before time elected us in the fulness of time Christ gave a ransom to provoked justice for us and in due time the effects of Gods eternal love and Christs purchase are applied and so we come to have a right to the blessedness we were chosen unto and was purchased for us Oh admire this grace 2. God needed us not he had an only Son to delight in Prov. 8.31 Millions of Angels to serve him Dan. 7.10 What loss would it be to him if the world of mankind had been destroyed Acts 17.25 God is not worshipped with mens hands as if he needed any thing No to the fulness of his happiness nothing can be added 3. He was highly provoked and offended by us for we had cast off the mercies of our Creation and from his Creatures were become his Rebels and then in due time Christ died for the ungodly Rom. 5.6 and upon his death and propitiation is the offer grounded sinners are called to repentance Matth. 9.13 4. Great was our misery we fell into by reason of sin Eph. 2.3 Children of wrath indeed we were sensless of our misery careless of our remedy loath to come out of that wretched estate into which we had plunged our selves John 3.19 And this is the condemnation that light is come into the world and men love darkness rather than light because their deeds were evil Oh what mercy was this that God had such pity and compassion upon us when we had none upon our selves how freely then did he love us How powerful did he work upon us calling and conquering ruling and over ruling all matters wherein we were concerned that he might convert us to himself 5. That he should call us who were so inconsiderable when others were left to perish in sins 1 Cor. 1.26 Ye see your calling brethren how that not many wise men after the flesh are called When so many were passed by who are before us in outward respects learned great and wise and God shewed mercy to us we were as deep in the common pollution as they and for many natural abilities and perfections came far short of them surely this is meerly the love and good pleasure of God! 6. This calling bringeth us into such an estate as intituleth us to the peculiar and special protection of God We are his charge that he may guide all things about us for his own glory and our good This is intimated in the text When once you believe Gods offers and yield heâ—rty obedience to them you are a peculiar people Why Because called out of darkness into his marvellous light 1 Pet. 2.9 All his creatures are the work of his hands and under the disposal of his Providence but you have a special propriety and peculiar interest in his love and care whom he will maintain and never forsake 7. By this calling you are interessed in his kingdom and glory to be had hereafter For 't is said 1 Pet. 3.9 You are called to inherit a blessing That is a blessedness which consists in the clear vision and full fruition of God Surely they that were naturally under the curse should be more apprehensive of this great priviledg 3. 'T is an act of Power Rom. 4.1 〈◊〉 Even God who quickneth the dead and calleth those things which be not as tho they were God only can work so great a change by his creating power which spake all things out of nothing Certainly he that can do what he will both in Heaven and in Earth Psal. 135.3 can subdue the heart of man when he peaseth The will of man tho never so deeply engaged in a course of sin and wickedness cannot resist it but yieldeth to it Psal. 110.3 They shall be a willing people in the day of thy power Of graceless they become gracious of unwilling willing and God sheweth more power in this than in other his works for here is a principle of resistance as to break a skittish Horse is more than to role a stone 2. The ends with respect to man 'T is a great mercy this external internal and effectual calling take it all together 1. It giveth us notice of the remedy provided for us by the propitiaton of Christ and the covenant founded thereupon Light is come into the world John 3.19 A sure way to direct us to true happiness without it the world had been a dark dungeon wherein guilty Malefactors are for a while permitted to live 2. This calling bringeth home this grace to us and layeth it at our doors and leaves it upon our choices if we will accept it well and good Acts 13.26 To you is the word of salvation sent What say you to it God hath sent a gracious message to you in particular Will you accept or refuse And Acts 3.20 And he shall send Jesus Christ which before was preached unto you It doth excite us in particular to look after the remedy of our lapsed estate 3. This calling is our warrant plea and claim which giveth us leave to apply these priviledges if we consent to the duties required as the Apostle saith of an office so 't is true of the dignity of being Christians which is a spiritual Priesthood Heb. 5.4 And no man taketh this honour upon himself but he that is called of God as was Aaron For a man to take or receive to himself honour and priviledg which doth not belong to him is usurpation which will succeed ill with him but by calling we have Gods consent or as those Matth. 20.7 Why stand ye here idle all the day No man hath hired us Before we can with any tolerable satisfaction to conscience assume such great priviledges we must produce our warrant 'T was incouragement to the blind man to come near to Christ Arise the Master calleth thee Mark 10.49 The same hath the trembling sinner The Master calleth thee and wilt thou draw back 4. The internal effectual call giveth us an heart to
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 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 This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 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 If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their 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 him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it 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 'T is night with them for the present but we cannot say it
thee naked as in the day wherein thou wast born 'T is not meant that God would take away their apparel but deprive them of his Spiritual favours leave them as he found them at their first birth and then how miserable were they Well then in its self 't is shameful and maketh us odious and abominable to God To flye from him to shun his presence as Adam when he sinned found himself naked and ran away from God to the Bushes Gen. 3.7 So all naturally lye before God as deformed sinners have naked and loathsome Souls though the Body should be clad with gorgeous Robes 2dly We being naked our great business is to get a Garment wherewith to cover our nakedness that our shame may not appear Rev. 2.17 18. Thou art poor and blind and miserable and naked I Counsel thee to buy of me white Raiment that thou mayest be Clothed Our business is to be traffiquing with Christ about Garments of Salvation how to get our sins covered with such a covering as will hide them from the sight of God This is our business if we would not have God dreadful but amiable Adam when he found himself naked was looking out for a covering But he could find out nothing but a few fig leaves till the Lord made him Coats of Skins possibly of those beasts which were offered in sacrifice for the news of the seed of the woman or the first tydings of the Messiah who should come to redeem the world was then imediately made known to him and Sacrifice appointed to signify and prefigure it 3dly There are no Garments of Salvation to be had but from Christ alone no way else found out to cover our nakedness Therefore we are said to put on Christ Gal. 3.27 Rom. 13.11 Put on the Lord Jesus So that then we are not found naked but Clothed with Christ who alone can cover our loathsome nakedness and render us acceptable to God As Hester had Garments out of the Kings Ward-robe so the Church hath granted unto her by the Kings gift and allowance fine Linnen which is the Righteousness of the Saints Rev. 19.8 Whatever the Instruments be yet Christ saith I will give thee change of Raiment Zech. 2.4 Alas our own Righteousness is as filthy rags and will never cover our nakedness our best Robes need to be washed in the Lambs Blood or there is no appearing before God with any comfort and confidence 3dly Why none but they can groan and desire earnestly to be Cloathed upon with the House which is from Heaven 1. None but they are in a state or have a right to enjoy it the change of an earthly estate into an Heavenly one requireth first as a necessary foregoing Condition that we should be in this world Clothed with Christs Righteousness and regenerated and sanctified by his Spirit and Glorifie God by new obedience For Corruption cannot inherit incorruption and none but new Creatures shall inherit the new Jerusalem And good works are the way to the Crown c. Well then none but they are got ready and so are in a Conditon desirously to expect this Glory The Soul being Conscious to its self of having this true qualification doth more comfortably expect and desire and groan for immortality 'T is but a small part of lost mankind who shall injoy this Blessedness for the flock to whom the Father will give the Kingdom is but a little flock And these are such as are Justified and Sanctified They that are destitute of Righteousness cannot look God in the Face much less desire his presence Surely a man must be born again before he can enter into the Kingdom of God Joh 3.3 5. 2dly None have a right temper of heart to incline them to it but those that are Cloathed A man is ashamed to be seen in his nakedness especially before his Superiors but being Clothed cometh forth with confidence So here guilt and sin breed a shyness of God but pardon and sanctification give an Holy boldness Joh. 2.28 And now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming So 1 Joh 4.17 That we may have boldness at the day of Judgment because as he is so are we in the world Be justified be Sanctified and walk as Christ walked and why should you be afraid to appear in his presence Whereas others are ashamed to be seen by him Shame is properly a fear of a rebuke a reproof from the Judge of the world is the greatest rebuke of all Now what maketh the Saints so bold and allayeth their fear and shame since they are Conscious to themselves of many infirmities Answ. Their nakedness is covered they have white raiment cast upon them that all their defects and infirmities are hidden More particularly 1. That which is the matter and cause of fear and shame is removed That which makes a man afraid is guilt and sin which sometimes is represented under the notion of filthiness and sometimes of nakedness Now this filthiness is washed away by the Blood of Christ This nakedness is covered by the Righteousness of Christ. They have put on Christ and are invested with his Righteousness Rom. 8.1 2dly The ground of our boldness is laid so that we may have a comfortable expectation of Everlasting Blessedness 1. The Justified and Sanctified are at peace with God Rom. 5.1 Being Justified by Faith we have peace with God through our lord-Lord-Jesus Christ. And for Sanctification Gal. 6.16 And as man as walk according to this Rule peace be on them and mercy and upon the Israel of God Our great business is to be found of God at peace in a state of amity at the last day 2 Pet. 3.14 Since ye look for such things be the diligent that may be found of him in peace and without spot and blame The great end of all diligence is to be found of him in peace and there is no way to be so but to be without spot and blame without spot relateth to the Soul without blame to the Conversation The great business then wherein a Christian is to be exercised is in the getting off our â—inful spots and in putting off our filthy Garments that we may be Clothed with change of Raiment Certainly much sweet peace and quietness is found in their Spirits who make it their serious work to have the guilt of sin washed away by the application of the Blood of Jesus and their filthy natures changed by the power of his Spirit On the Contrary others lye under much unquietness and bitter anxiety who are still under the burden of unpardoned guilt and unrenewed nature These are not at peace with God 2dly They have a Conscience witnessing of their sincerity though they have many failings And the Testimony of Conscience giveth great boldness and confidence 2 Cor. 1.12 1 Joh. 3.21 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts
earnestly sought after Therefore the Heavenly minded are meet 't is their proper place and Countrey they may say God hath wrought us to this very thing Use. Are we framed are we made fit are we made new creatures have we the general fitness which is of absolute necessity 'T is a certain truth that God doth not only give us Heaven but maketh us fit for Heaven He saveth none but those whom he maketh fit to be saved The Elect do not by and by from a corrupt estate go to a glorified but an holy and fit preparation cometh between till we be regenerate and sanctifyed we are in a total unfitness for none but the pure in heart shall see God Matth. 5.8 And without holiness no man shall see the Lord Heb. 12.14 All they and none but they Titus 3.5 But according to his Mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost You may as well expect that God should turn day into night to please a Drunkard as make the way to Hell to be the way to Heaven to please an Impenitent sinner Those to whom Christ will say Come ye Blessed of my Father he first saith come unto me ye that are weary and heavy laden Unless we have past from death to life in a way of grace we cannot expect to pass from death to life in a way of Glory 2. That gradual and perfective meetness must be lookt after too though it be not so absolutely and indispensably necessary as the former 1. Are we more dead to the world Every day somewhat of the Spirit of the World is found in Gods Children but all that while they are unready to get home When 't is a more indifferent thing to have or want pleasure or honour or profit here they you begin to be weaned when these things are lessened in your Eyes 1 Cor. 4.2 But with me it is a small thing that I should be judged of you or of mans Judgment And 1 Cor. 6.2 Are ye unworthy to judge the smallest matters 'T is not so great a matter to be rich or renowned Other things are greatned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 When you see a greater worth in heavenly things and more affect them than ever you did before and can be glad that you are fitted for this glory though by the smart discipline of the Cross then you ripen apace for Heaven 2. If more sanctified Every degree of growth in grace is a step nearer to Heaven the more holy any man groweth the faster he is getting home then they are pressing towards the mark Phil. 3.14 Then you make speed to Heaven when you thrive inwardly the more sins mortified the graces exercised the more you rid way in your Journey to Heaven in this sense Salvation is nearer every day Rom. 13.11 Also some are scarce entred in by the strait gate got but a step or two in their Race they do press onward 3. The more heavenly minded When the concernments of the other world do more take up your hearts and minds you are as standing at Heavens Gate to see when God will open the door and call you in when Death shall draw aside the Vail and God will shew you his Blessed face 'T is against Nature barely to desire a dissolution but yet this doth not damp your affections nor quench the joy of your Faith When a man beginneth to live as a stranger and pilgrim here 1 Pet. 2.11 and as a Citizen of Heaven Phil. 3.20 But our conversation is in Heaven then the work goeth on apace God hath wrought you for this very thing and will in the fittest season translate you 2. Let us give God all the glory of whatever grace or heavenly affection is wrought in us The first Entrance and all the whole Preparation of the Elect unto glory is of God Blessed be God who hath made us meet and he that hath wrought us unto this very thing is God 1. The first Entrance for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.10 his workmanship created in Christ Jesus We are his workmanship not only by natural Creation but supernatural Renovation not only as made but as made over again his creating power is seen in framing the New Creature as well as in framing our natural substance and natural powers by divesting us of the evil Qualities in us and planting contrary graces and vertues in their stead that the old man is put off and the new man put on which is created after God Eph. 4.24 'T is just such another work as Creation was for 't is done by God's own immediate hand And as in the beginning God created something out of nothing and some things out of praeexisting matter but such as was wholly unfit and indisposed for any thing to be made out of it as Adam out of the dust of the ground Gen. 2.7 Eve out of Adam's Rib ver 22. so our faculties were wholly indisposed to good and averse from it resisting and opposing what was holy and godly Job 21.14 Therefore to him alone be all the glory and praise 2. After Conversion he keepeth us in this estate and encreaseth our fitness We read in Scripture that Heaven is kept for us and we are kept for Heaven and both by God 1 Pet. 1.4 5. Which is preserved in Heaven for you who are kept by the power of God through Faith unto Salvation As our Inheritance is above hazard and kept from being lost so also we are kept that we may not be lost in the way to the Possession of it An Earthly Inheritance may be kept sure enough by the faithful Guardian for an Heir but who can keep or secure the Heir from death and other accidents But the Regenerate their Inheritance is reserved in heaven for them and they are kept by the power of God for it There are so many Temptations and Tryals and we are are so weak that 't is God alone that can keep us and maintain his Interest in our Souls 3. To the very last there is his gracious and fatherly Acceptance For this meetness standeth in two things God's powerful Operation and gracious Acceptation His powerful Operation I have spoken of already Now the other is as necessary they are worthy But who are those whom God counteth meet and worthy So 't is explained Luke 20.35 They which shall be accounted worthy to obtain that World Luke 21.36 That ye may be accounted worthy to stand before the Son of Man Therefore besides his powerful Influence Divine Acceptation which covereth our infirmities accepteth our weak endeavours for perfect Obedience Even the renewed were not fit to enter glory without it for their Renovation is not perfect so that all their acceptance depends on God's Free Grace in Christ Psal. 143.2 Eph. 1.6 Vse 3. To inform us That the
But why not of the Angels in Heaven Who are sent forth for the good of the Elect and observe our behaviour and who stop us in our sins as the Angel did Balaam who said it is an errour See Numb 22.34 So 1 Tim. 5.21 I charge thee before the Elect Angels Surely the Angels observe our actions they are sent abroad in the World as the spies and intelligencers of Heaven So they attend upon congregations 1 Cor. 11.10 For this cause ought a Woman to have power on her head because of the Angels In assemblies for worship more Company meeteth then is visible Devils and Angels meet there Devils to divert your minds assoon as you begin to be Serious to Snatch the good word out of your hearts Angels observe you therefore there should be no undecency 3. Devils may accuse men in that day The Devil is called The accuser of the Brethren The Fathers bring him in pleading thus against the Sinner Domine sit meus per culpam qui tuus esse noluit per gratiam I never dyed for him could promise him no heavenly Kingdom but a little sensitive pleasure Ostende tuos tales numerarios O Christe c. 4. Sometimes the Word of God is made to be our accuser John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust That is Moses his Law would accuse and Condemn them Christ needeth not to bring his complaint and inditement against them And it teacheth us this truth That where men remain in their Impenitency and unbelief both Law and Gospel Gods justice and mercy our own consciences the Spirit resisted by them in his moral swasions Messengers means pains taken on them will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48 He that rejecteth me and receiveth not my words hath one that Judgeth him the word that I have spoken shall Judge him at the last day The word of the Gospel delivered by Christ that will Judge them Though there were no other witnesses yet the grace of God in the word will shew their Condemnation to be just because of their contempt and neglect Believers or unbelievers may know their doom aforehand by the word So Matth. 12.41 42. The men of Niniveh shall rise in Judgment against this Generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here So the Queen of the South shall rise up in the Judgment with this Generation and shall condemn it for she came from the uttermost parts of the Earth to hear the wisdom of Solomon and behold a greater then Solomon is here The means that we have injoyed shall be produced and aggravate the Judgment against the neglecters and despisers of the Lords grace There was a greater manifestation of God in Christ than Solomon A greater confirmation in Christs resurrection and Infusion of the Spirit than in Jonahs being delivered out of the Whales belly 5. The ministers of the Gospel Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners Mat. 24.14 And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations First to them and then against them compared with Mark 13.9 The preaching of the Word will be a witness that men had warning enough but that they unthankfully neglected their opportunity and did cast away their own mercies So Mark 6.11 Shake off the dust of your feet for a testimony against them That signified what a crying sin and what a punishment did attend them that contemned the Messages of Salvation sent them by God 'T is not only a Testimony before God for the present but compare Mat. 10.14 15. Shake off the dust of your feet And it shall be more tollerable for Sodom and Gomorra in the day of Judgment This sheweth you are free of their blood and if there be no other witnesses this dust shall witness it 6. Conscience its self shall witness against them and God will discover our selves to our selves that we shall see the Judgment is just As long as men have any Tenderness conscience speaketh now but by custom in sinning men stop the mouth of it But when it speaketh not it writeth many times for the present it is silent and seemeth to take no notice of the sins we commit but they are all registred and they appear legible The sad story of our lives is all engraven upon the heart and when God awakneth the Conscience 't is all sin God will open our eyes not by an holy illumination but by a forced Conviction Rev. 20.12 The Books were opened and one of these Books is conscience and though it be in the sinners keeping yet it cannot be so blurred and defaced but our story will be legible enough and forgotten sins will stare us in the face Numb 32.23 And be sure your sins shall find you out We forget them now think we shall never hear of them more But God can make all occur to memory as fresh as if newly committed and in an Instant represent the story of an ill spent life and shew us all the thoughts words and actions that ever we have been guilty of The Paper goeth white into the Printing-house but within one instant 't is Marked within and without and cometh forth stamped with words and lines and sentences Which were no way legible there before 7. It will be made Evident by the confession of Offenders themselves As their Consciences will convince them so their own tongues will accuse them then As men now in the ravings of despair will vomit up their own shame as Judas Mat. 27.4 I have sinned in that I have betrayed the innocent blood And Jer. 17.9 At his latter end he shall be a fool Crying out Oh fool Oh mad man So much more then God can easily and without other Evidence convince men by themselves and make them accuse themselves he can Judge them out of their own mouths Luke 19.12 Produce evidence against them out of their own thoughts and pronounce sentence against them out of their own Consciences Rom. 2.15 Make mens tongues to fall upon them Psal. 64.8 He can indeed make use of us and all that is in us for his own Glory as having power to do with us what he will and 't is much for his honour when he maketh us witnesses against our selves 8. Wicked men shall accuse one another In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgment they transfer it upon one another the man upon the Woman Gen. 3.12 The woman whom thou gavest to be with me And The Woman upon the Serpent The Serpent beguiled me ver 13. So those that draw one another into sin or are drawn by them will impeach one another 9.
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
himself especially in the point of love he loved himself instead of God and therefore his real recovery must be by the bringing up his Soul to the love of God again now a guilty condemned sinner can hardly love the God who in Justice will condemn and punish him no more than a malefactour will love his Judge who cometh to pronounce sentence upon him Tell him that he is a grave and comely person a just and an upright man but the guilty wretch replyeth he is my Judge Well then nothing can be more conducing and essential to mans recovery to God than that God should be represented as most amiable A Father of mercies a God of pardons one that is willing to pardon and save him in and by Jesus Christ 2 Cor. 5.19 God was in Christ reconciling the World to himself So he is represented comfortably to us and inviting the heart to close with him And Partly Because so we have the highest ingagement to love him We are bound to love God as a Creator and as a Preserver to love him as he is the strength of our lives and the length of our days Deut. 30.20 To love him because he heareth the voice of our supplications Psa. 116.1 As our deliverer and the horn of our Salvation Psa. 18.2 To love him as one who daily loadeth us with his benefits There is a gratitude due for these mercies But chiefly as he is our God and Father in the Lord Jesus Christ. This is the great instance of Gods love Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us And 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins That was the astonishing expression of it A mystery without controversy great that he was pleased to save us at so dear a rate by so blessed glorious a person that we might more admire the Glory of his Love to sinners so wonderfully declared unto us God made Christs love so exemplary that he might overcome us by kindness 3. The singular effects of this gratitude or returning love It causeth us to devote the whole man to Christs service will and honour and to bring back all his mercies to him as far as we are able to his use and Glory God in Christ being so great a benefactor all that have received the benefit with a due sense and esteem of it will resolve to Love God again and to serve him with all their powers Rom. 12.1 Who deserveth our love and obedience more than God And our thankful remembrance more than Christs Therefore if we be affected with the mercy of our Redemption we will devote our selves and our all to him and use our all for him Our whole lives will be imployed for him and all our actions will be but the effects of inward love streaming forth in thankfulness to God So Paul here being in the bonds of love and under lively apprehensions of this infinite love of Christ utterly renounced himself to dedicate himself wholly to the service of God and his Church And surely if we are thus affected we will be like minded perfectly consecrating to him our life and strength 2. What influence it hath upon our duties and actions 1. Love is an ingenuous and thankful grace that 's thinking of a recompence or a return to God or paying him in kind love for love The reasonableness of this will appear by what it done between man and man We expect to be loved by those whom we love if they have any thing of good nature left in them The most hard-hearted men are melted and wrought upon by kindness Saul wept when David spared him when he had him in his power and shall God not only spare us but Christ come and mâ—â—e a plaster of his own blood to cure us and heal us and shall we have no sense of the Lords kindness Usually we are taken more with what men suffer for us than with what they do for us and shall Christ do and suffer such great things and we be no way affected 〈…〉 men plead one with another Consider the words of Jehu to Jonadab the Son of Râ—chab 2 Kings 10.15 Is thy heart right as my heart is with thy heart Dost thou in truth affect me as I do thee And Paul to the Corinthians 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 streightened in your own bowels Now for a recompence in the same be ye also inlarged That is my kindness and affection is great my whole Soul is open to you and at your service It would be a just return if you would be back again as kind and affectionate towards me as I have been to you And again when we are not loved by those whom we love we use to expostulate it with them as the same Paul to the Corinthians 2 Cor. 12.15 I will very gladly spend my self and be spent for you though the more abundantly I love you the less I am beloved of you Or as Joab to David 2 Chron. 19.6 Thou lovest thine enemies and hatest thy friends Men think they reason well when they plead thus for they presume it of love that it will be ingenuous and make suitable returns Well then the like we may with better reason expect from all those who have a due sense of their Redeemers love that they will return affection for affection And accordingly honour and serve him who dyed for them Gods love hath more worth and merit in it than mans No mans love is carryed on in such an astonishing way nor with such condescension God had no reason to love us at so dear a rate But we have all the reason in the World to love God and serve him Therefore if he hath prevented us with his love the thankful Soul will think of a return and recompense such as Creatures can make to God Gods love of bounty will be required by a love of duty on our part 2. Love is a principle that will manifest and shew its self Of all affections it can least be concealed 'T is a fire that will not be hidden Men can concoct their malice and hide their hatred but they cannot hide their love It will break out and express its self to the party loved by the effects and Testimony of due respects Pro. 25.5 Open rebuke is better than secret love When a man beareth another good will but doth nothing for him how shall he know that he loveth him Can a man love God and do nothing for him No it must shew its self by some over act love suffereth a kind of imperfection till it be discovered tiâ—l it break out into its proper fruits 1 John 2.5 He that keepeth his word in him is the love of God perfected As lust is perfected when it
weaknesses when our habitual aversation from God is not yet cured and of our unpreparedness for service when we have not the general and most necessary preparation are not yet come out of the carnal estate 3. In order to our future injoyment of God and that glory and blessedness which we expect in his Heavenly Kingdom None but new creatures are fit to enter into the new Jerusalem T is said John 3.3 Except a man be born again he shall not sâ—e the Kingdom of God Seeing is put for injoying He shall not be suffered to look within the vail much less to enter Man neither knoweth his true happiness nor careth for it but followeth after his old lusts till he be new moulded and framed By nature men are opposite to the Kingdom of God it being invisible future spiritual mostly for the Soul now men are for things seen present and bodily the interest of the flesh governeth them in all their choices and inclinations and how unmeet are those for Heaven In short our frail bodies must be changed before they can be brought to Heaven We shall not all die but we shall all be changed saith the Apostle If thy Body must be changed how much more thy Soul It that which is frail much more that which is filthy If bare flesh and blood cannot enter into Heaven till it be freed from its corruptible qualities certainly a guilty Soul cannot enter into Heaven till it be freed from its sinful qualities Use 1. To inform us 1. How ill they can make out their interest in Christ that are not sensible of any change wrought in them they have the old thoughts and old discourses and the old passions and the old affections and old conversations still the old darkness and blindness which was upon their minds the old stupidity dulness deadness carelesness upon their hearts knowing nothing regarding nothing of God the old end scope governeth them to which they formerly referred all things if there be a change there is some hope the Redeemer hath been at work in our hearts You can remember how little savour you had once for the things of the Spirit How little mind to Christ or holiness How wholly given up to the pleasures of the flesh or profits of the World What a mastery your lusts had then over you and what an hard servitude you then were in Titus 3.3 Serving divers lusts and pleasures Is the case altered with you now If it be your gust to fleshly delights is deadned and your Soul will be more taken up with the affairs of another World The drift aim and bent of your lives is now for God and your Salvation and your great business is now the pleasing of God and the saving of your Souls And now you are not Servants to your fleshly Appetites and Senses or things here below but Masters Lords and Conquerors over them but in most that profess and pretend to an Interest in Christ there is no such change to be seen You may find their old sins and their old lusts and the old things of ungodliness are not yet cast off such rubbish and rotten building should not be left standing with the new Old leaves in Autumn fall off in the Spring 2. It informeth us in what manner we should check sin by remembring 't is an old thing to be done away and how ill it becometh our new state by Christ. 2 Pet. 1.9 Hath forgotten that he was purged from his old sins Former sins ought to be esteemed as rags that are cast off or vomit never to be licked up again if we are and do profess or esteem our selves to be pardoned we should never build again what we have destroyed and tare open our old wounds So 1 Pet. 1.14 Not fashioning your selves to the former lusts of your ignorance We should not return to our old bondage and slavery So 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump The unsuitableness of it to our present state stirreth up our indignation What have I any more to do with idols Hosea 14.8 Worldly things are pleasing to the old man Use 2. Have we this evidence of our being in Christ that we are made new Creatures 1. Have we a new mind A new creature hath a new sight of things looketh upon all things with a new eye seeth more odiousness in sin more excellency in Christ more beauty in holiness more vanity in the World than ever before Knowing things after the flesh bringeth in this discourse about the new creature in the Text. A new value and esteem of things doth much discover the temper of the heart If thou esteemest the reproach of Christ Heb. 11.26 Esteemest the decay of the outward man to be abundantly recompensed by the renewing of the inward 2 Cor. 4.16 A new creature is not only changed himself but all things about him are changed Heaven is another thing and earth is another thing than it was before he looketh upon his Body and Soul with another eye 2. As he hath a new mind and judgment so the heart is new moulded The great blessing of the covenant is a new heart Now the heart is new when we are inclined to the ways of God and inabled to walk in them There is First a new inclination poise or weight upon the Soul bending it to holy and heavenly things This David prayeth for Psa. 119.36 Incline my heart to thy Testimonies and not to Covetousness And is that preparedness and readiness for every good work which the Scripture speaketh of 2. The heart is inabled Ezek. 36.27 I will put a new Spirit into you and cause you to walk in my ways wherefore is a new heart and a new strength of grace given but to serve God acceptably with reverence and godly fear Heb. 12.28 For the Kingdom of God standeth not in word but power 3. New actions or a new conversation called walking in newness of life Rom. 7.4 A Christian is another man There is not only a difference between him and others but him and himself He must needs be so For he hath first a new principle the Spirit of God As their own flesh before John 3.6 Now his heart is suited to the Law of God Heb. 8.10 I will put my Laws into their minds and write them on their hearts And Eph. 4.24 And that ye put on the new man which after God is created in Righteousness and true Holiness Secondly A new rule and therefore there must be a new way and course Gal. 6.15 16. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature And as many as walk according to this rule peace be on them and mercy and upon the Israel of God And Psal. 1.2 But his delight is in the Law of God and in that Law doth he meditate day and night As their internal principle of operation is different so the external rule of their conversations
God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord 1 Thes. 5.24 I will conclude with the words of Austin Job in stercore c. Job was more happy in his misery than Adam in his innocency he was victorious on the dung-hill when the other was defeated on the throne he gave no ear to the evil counsel of his Wife when the Woman seduced Adam He despised the assaults of Satan when the other suffered himself to be worsted at the first temptation He preserved his righteousness in the midst of his sorrows when the other lost his innocence in the midst of Paradise Therefore let us comfort our selves in the grace we have by Christ in the new covenant 2. Point That God is the Author of the New Creature as reconciled to us in Christ. 1. He would not give this benefit till Justice be satisfied not set up man with a new stock till there was satisfaction made for the breach of the old Christ hath pacified God for us and all grace floweth from this that God is become a God of peace to us Heb. 13.20 The God of peace make you perfect So 1 Thes. 5.23 The God of peace sanctify you thoroughout While God is angry there is no hope to receive any gift of grace from him The holy Spirit is the gift of his love the fruit of his peace and reconciliation God is only the God of peace as satisfied by Christs death The Chastisement of our peace was upon him Isa. 53.5 2. God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that 's receiving the atonement Rom. 5.11 Nothing but the new creature will evidence his special favour Therefore 't is said Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy-Ghost given unto us Other things may be given us during his Anger yea they may be given in Anger but the regenerating Spirit is never given in anger 3. We are so far renewed by this reconciliation that in some respects we are upon better terms than we were in innocency before the breach namely as God giveth us effectual grace not only such grace to stand if we will or obey if we will but whereby we are effectually inabled to obey and persevere 1. VSE Let us seek after this reconciliation with God by Christ then we may comfortably look to obtain every good thing at his hands Sense of guilt is our first motive on our parts and reconciliation beginneth all on Gods part Surely God is willing to be reconciled because he hath laid such a foundation for it in the death of Christ why else hath he appointed a Ministry of reconciliation but to call upon us to cast away the weapons of our defiance and to enter into his peace 2. It sheweth us how much we are obliged to Jesus Christ who by his death hath satisfied Gods justice and merited all the mercies promised the promises themselves for he is given for a covenant that is the foundation of it the terms and conditions the power to perform them the Ministry by which this peace is conveyed to us he first preached peace Eph. 2.7 having slain enmity by his Cross. 3. Let no breach fall out between God and you lest it stop grace the continued sanctification and perfection of man once regenerate cometh from the God of peace dependeth upon this reconciliation as well as the first renovation Gods sanctifying power and the abode of his Spirit is still necessary to renew us more and more SERMON XXXIV 2 Cor. 5.19 To wit that God was in Christ reconciling the World to himself not imputing their trespasses to them and hath committed to us the word of reconciliation THe Apostle having mentioned reconciliation in the former verse doth now inforce amplify and explain it and insist upon it in this and the following verses Here you have three things 1. The Sum and Substance of the Gospel or the way on Gods part God was in Christ reconciling the World to himself 2. The fruit of this reconciliation not imputing their trespasses to them 3. The means of application or bringing it about on mans part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placed in us For the first clause God was in Christ reconciling the World to himself This is the Sum of the whole Gospel There is more glory in this one line than in the great volume of the whole creation there we may read God Infinite and Glorious in his Majesty and Power but here in his Wisdom and Grace A God reconciled should be welcome news to the faln creature Reconciliation is good in any case The misery of the World cometh from the differences and disappointments which are in the World How happy were we if all differences were taken up between man and man much more between God and man if Heaven and earth were once at an agreement We are at a loss how to make up our breaches with one another 't is easie to open the flood-gates and let out the waters of strife but to set things at rights again and to reduce every stream into its proper channel who hath the skill to do that If we could once compose our own differences by compromise yet to take up the quarrel between us and God is not so easie though men and Angels had joined in consultation about a way and project how to bring it to pass we had still been to seek but when man was at an utter loss God was in Christ reconciling the World to himself In the words observe 1. A priviledge Reconciliation which is a returning to grace and favour after a breach 2. The Author of the design God the Father who in the mystery of redemption is the highest Judge and wronged party God was in Christ reconciling the World to himself 3. The means in Christ. Reconciliation is considerable either as to the purchase or application of it as to the purchase God was in Christ reconciling God hath used Christ as a means to make peace between him and us Col. 1.20 The application God is in Christ reconciling by vertue of our union with him in Christ. God that was formerly far from us is come nigh to us and in Christ we draw nigh to God in him we meet and we in him and he is in us 4. The parties interessed on the one hand the World on the other God to himself 1. The World The expression is used indefinitely though not universally First The World to shew that men and not Angels 2 Pet. 2.4 The sinning Angels had no Mediator nor Reconciler Secondly To note which is the ground of the Gospel tendry John 3.16 God so loved the World that whosoever believeth in him should not perish but have Eternal Life Thirdly To represent the freeness of Gods grace 1 John 5.19 And we know that we are of God and the whole World lyeth in wickedness This World that lay in
quick and the dead to him gave all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And Acts 17.3 He Commandeth all men to repent because he hath appointed a day wherein he will judge the World in righteousness by that man whom he hath ordained And Acts 3.19 20 21. Repent therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you whom the Heavens must receive until the times of restitution of all things Why doth the Scripture suggest this Meditation Partly because our pardon is not compleat till that day now we have it under his hand in the Word under his seal by the Spirit then from his Mouth And Partly because of the strictness of that day Now to consider that our case must be reviewed that by our works and words we must be justified or condemned Matth. 12.36 37. Surely we should make our peace and be more watchful and serious for the future And partly considering who is Judge 't is a strong Motive to press us to receive his Person embrace his Doctrine and to put our selves under the Conduct of his Spirit and depending upon the merit of his Sacrifice to use the Appointed Means in order to our full recovery and return to God The Third working Consideration is Conscience which anticipateth the Judgment and taketh God's part within us rebuking us for sin A secret Spy that is in our bosoms which handleth us as we handle it Rom. 2.14 15. Before the Action Conscience sheweth us what is to be done in the Act it correcteth after alloweth or disalloweth As a man acts so he is a Party as he censureth the Action so a Judge After the Act the force of Conscience is most usually seen more than before the Fact or in the Fact because before or in the Action the Judgment of Reason is not so clear and strong the Affections raising Mists and Clouds to darken the Mind and trouble iâ— and draw it on their side by their pleasing violence but after the Action the violence of these things ceaseth and is by little and it â—e allayed Guilt flusheth in the face of Conscience Judas Mat 27.4 said I have siâ—ned in bâ—traying Innocent blood Reason hath the greater force doth more affect thâ— mind with grief and fear When a man hath sinned against his Conscience when the act is over and the affection satisfied and giveth place to reason that was before conâ—temned when it recovereth the Throne it striketh through the heart of man with a sharp reproof for obeying appetite before its self bringeth in rerrour and contest unto the mind and the soul â—its uneasie Now then because of this Conscience of sin let us sue out our pardon and discharge Conscience may be choaked and smothered but the flame will break forth again it is not quietly settled but by Reconciliation with Jesus Christ they shun it all that they can but cannot get rid of it John 3.20 For if our hearts condemn us c. There is an hidden fear in the heart of man not always felt but soon awakened usually it speaketh out mens condition to them when their hearts are unfound with God Job 27.6 My heart shall not reproach me all my days The heart hath a reproaching condemning power against a man when he goeth wrong None of us but feel these heart-smitings and checks therefore we should consider of them Now these should be noted partly because to smother and stifle checks of Conscience produceth hardness of heart if not downright Atheism And partly because Conscience if it speaketh not it writeth and where 't is not a Witness 't is a Register And partly because 't is God's Deputy 1 John 3.20 21. And partly because Heaven and Hell is often begun in Conscience Heaven in our Peace and Joy which is unspeakable and glorious 1 Pet. 1.8 and 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience Sometimes Hell in our grief and fears as appeareth in Judas Matth. 27.4 5. I have sinned in betraying Innocent Blood and he went forth and hanged himself A good Conscience is sweet company as a bad is a great wound and burden Well then be settled upon sound terms if you will not have your Consciences upbraid you Thus to the sleepy sinner 2. To the broken hearted I shall speak of God's readiness to pardon and to forgive 'T is his Name Neh. 9.17 But thou art a God ready to pardon 'T is his Glory Exod. 33.18 compared with Exod. 34.7 'T is his Delight Micah 7.18 The case of any sinner is not desperate a Pardon may be had Isa. 55.7 8. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon For my thoughts are not as your thoughts nor my ways as your ways saith the Lord. A sensible sinner his condition is hopeful Matth. 9.13 with 28. Christ came not to call the righteous but sinners to repentance And Come unto me all you that are weary and heavy laden and I will give you rest To a repenting sinner it is conditionally certain 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins To those who seriously address themselves to this work God sometimes vouchsafeth notable Experiences Psal. 32.5 To those who have verified the sincerity of their Faith and Repentance 't is actually certain evident and comfortable Prov. 28.13 He that confesseth and forsaketh his sins shall have mercy If they fulfil their Covenant Consent confess sin so as to hate it and leave it 't is certain to them in Foro Caeli and in Foro Conscientiae and the more they come to God by Christ and acquaint themselves with him it groweth more firm Job 22.1 For I know that my Redeemer liveth And Rom. 5.1 Being justified by Faith we have peace with God Then their Reconciliation is secured to them by renewed Evidences and Assurances habitual and familiar converse with him as one friend doth with another maketh it grow up into an holy security and peace For the good and advantage of waiting upon God is better discerned when men have persevered in it than when they first begun 3. The excellency of the priviledge let me speak to the actually pardoned to admire the priviledge and get their hearts more affected with it 1. In the general This way of reconciling us by Christ that our trespasses may not be imputed to us was the product of Gods Eternal Wisdom and Goodness As when there was a search for wisdom the depth saith 't is not in me the sea saith it is not with me Job 28.14 So when there is an enquiry for a satisfactory way of reconciling the Creatures to God so
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