Ioh. 4.2 3 15. and 5.1 The confessing and knowing that Jesus Christ is come in the flesh and is the Son of God before his taking on flesh is made a character of a spiritual man that dwelleth in God Not that a bare external confession or internal opinion and assent to such a truth is of so much value which yet is the hight that many attain unto but it is such a soul acknowledgment such an heart approbation of this mystery as draws alongst the admiration and affection after it as fixeth the heart upon this object alone for life and salvation The devils confessed and believed but they trembled at it Luke 4.34 41. He was afraid of what he knew but Peter confessed and loved what he knew yea he did cast his soul upon that Lord whom he confessed It is such an acknowledgment of Christ as draweth the soul and unites it to him by a serious and living imbracement such a sight of Jesus Christ hath both truth and goodness in it in the highest measure and so doth not only constrain the assent of the mind but is a powerful attractive to the heart to come to him and live in him I pray you consider then what moment is in this truth that you may indeed apply your souls to the consideration of what is in Jesus Christ thus revealed not simply to know it but for a further improvement of it to seek life in Him that the stamp and impression of this Saviour may be set so deeply on your souls as that you may express this in a real confession of him in your words and works Tit. 1.16 Matth. 7.21 This is indeed to know and confesse that Jesus Christ is come in the flesh to fetch thence the ground of all our hope and consolation and to draw thence the most powerful motives to walking even as he walked to improve it for confidence in him and obedience to him I shall speak then a word of these two great ends and purposes of Gods sending his own Son in the likeness of sinful flâ—sh his own glory and mans good The song of Angels at his birth shews this glory to God in the highest peace on earth and good will towards man His glory is manifested in it in an eminent manner the glory of his wisdom that found out a remedy What a deep contrivance was it How infinitly beyond all creature-inventiones Truly there are riches of wisdom depths of wisdom in it I think it could never have entred in the thought of men or Angels all men once to be drowned under a deluge of sin and misery and made subject to Gods righteous judgement and then to find out a way how to deliver and save so many all the wisdom that shines in the order and beauty of the world seems to be but a rude draught to this Then herein doth the glory of his mercy and grace shine most brightly that he transfers the punishment due to mans sin upon his own Son that when no ransome could be found by man he finds it out how to satisfie his own justice and save us truly this is the most shining Jewel in the Crown of Gods Glory so much mercy towards so miserable sinners so much grace towards the rebellious If he had pardoned sin without any satisfaction what rich grace had it been but truly to provide the Lamb and sacrifice himself to find out the ransome and to exact it of his own Son in our name is a testimony of mercy and grace far beyond that But then his justice is very conspicuous in this work and indeed these two do illustrat one another the justice of God in taking and exacting the punishment of sin upon his own well-beloved Son doth most eminently highten the mercy and grace of God towards us and his grace and mercy in passing by us doth most marvellously illustrat the righteousness of God in making his own Son a curse for us What testimony can be given in the world of Gods displeasure at sin of his righteousness in punishing sin like this There was no such testimony of love to sinners and no such demonstration of hatred at sin imaginable That he did not punish sin in us but transfers it over on the most beloved Son O what love and grace and that he did punish his own Son when standing in the place of sinners O what righteousness and justice This is that glorious mystery the conjunction of these two resplendent Jewels justice and mercy of love and displeasure in one chain of Christs incarnation into which the Angels desire to look 1 Pet. 1.12 And truly they do wonder at it and praise from wonder This is it that the praises of men and Angels shall roll about eternally David Psal. 103.19 foreseeing this day foretold it that Angels should praise Him and now it s fulfilled when all these glorious companies of holy and powerfull Spirits welcome the Son of God into the world by that heavenly harmony of praise Luk. 2.14 What lumpishness and earthliness in us that we do not rise up above to this melody in our spirits to joyn with Angels in this song we I say whom it most concerns The Angels wonder and praises and wonders at this because the glory of God shines so brightly in it as if there were many Suns in one Firmament as the light of seven dayes in one These three especially wisdom mercy and grace justice and righteousness every one of them look like the Sun in its strength caried about in this orb of the redemption of man to the ravishing of the hearts of all the honourable and glorious companies above and making them chearfully and willingly to contribute all their service to this work to be ministring Spirits to wait on the heirs of Salvation Now when the glory of the Highest raiseth up such a melodious song above among Angels O what should both the glory of the highest God and the highest good of man do to us When the greatest glory of God and the chiefest advantage of man are linked together in this Chain what should we do but admire and adore adore and admire and while we are in this earth send up our consent to that harmony in Heaven In relation to our good much might be said but we shall briefly shew unto you that it is the greatest confirmation of our faith and the strongest motive to humility that can be afforded Now if we could be composed thus unto confidence and reverence to glorifie him by believing and to abase our selves to believe in him and walk humbly with him upon the meditation of Christs coming in the flesh this would make us true Christians indeed There is nothing I know more powerful to perswade us of the reality of Gods invitations and promises to us then this we are still seeking signs and tokens of Gods love something to warrand us to come to God in Christ and to perswade that we shall be welcome and many
Christ Jesus there is a Throne of Justice where no sentence passes but pure unmixed Justice without any temperament of mercy and this all men must once compear before Ye know what a Covenant of Works God once made with us If thou do these things thou shalt live not thou shalt die the death according to this we must once be judged that Justice suffer no prejudice Therefore God speaks out of his Law upon this Throne the language of Mount Sinai he reads our charge unto us and because all the world is guilty therefore the sentence of death is once past upon all Now whoever of you come before this Tribunal to be judged know that it is a subordinate Court there is a higher Court of Mercy and Judgement both Justice and mercy mixed together though mercy be the predominant Iustice and Iudgment i◠〈◊〉 habitation of it but mercy and truth goeth before the Judges 〈◊〉 and come nearest sinners to give them access And this 〈◊〉 may appeal unto from that Tribunal of Justice But there is forgiveness with thee c. Psal. 130.4 5. And whoever comes here Christ Jesus sits on this Throne to absolve him from that sentence If you ask what equity is in it is not this a prejudice to Justice and an abomination to the Lord to justifie the wicked and ungodly sinner I say it is no iniquity because Jesus Christ hath payed the price for us and was made a curse for our sins that we might 〈◊〉 he righteousness of God in him and therefore it is just with God to forgive sins to relax that sinner from the condemnation of the Law that flees unto Jesus Christ. Ye may answer Justice I will not take this for Gods last word I hear that all final Judgement is committed to the Son that he may give life to whom he will he calls me and to him will I go for he hath the words of eternal life he will justifie and who shall condemn Now if any man will not now arraign himself before the Tribunal of Gods Justice if he will not search his guiltiness till his mouth be stopped and hear his sentence of condemnation read and take with it that man cannot come to Jesus Christ to be absolved for he justifieth none but self condemned and lost sinners so your day is but yet coming when ye must answer to Justice the Tribunal of Mercy shall be removed and Christ shall sit upon a Throne of pure Justice to judge these who judged not themselves Alas for your loss the most part of you I pity you ye live in great peace and quietness without the ports of the city of refuge We declare unto you in the Lords Name ye are under the curse of God will ye yet sit secure and put the evil day far from you Oh! rather trouble your peace for a season with the consiâ—eration of your sins enter in judgement with your selves till ye see nothing but perishing in your selves and there is no hazard because here is salvation brought near in the Gospel If ye will not trouble your selves so much as to judge your selves then ye shall be judged when there is no Mediator to plead for you none to appeal unto But whosoever takes the sentence of condemnation unto them and subscribes to the righteousness of the Lords curse upon them we do invite all such in the Lords Name to come in hither even to Jesus Christ there is no condemnation to them that are in him If ye stand scrupulous making many questions in such a matter of so great necessity ye wrong your own soul and dishonour him know this that God is in Christ reconciling the world to himself therefore thou condemned sinner may come to God in Christ If ye ask any warrand we think there should be no such questioning when ye are in so great necessity If a man weâ—e starving without a city and it were told him there is plenty within were he not a fool that would make any more business but labour to enter in This is enough to cross all your objections ye are in extream necessity and like to perish within your self He is able to save to the utmost all that come to him What should more let there be then a closure between absolute necessity and sufficient ability to save will ye yet stand disputing without the city when the avenger of blood is above your head If ye will yet press for some more ground and warrand of believing then I will tell you all that I know is in the Word for a ground of Faith ye have great misery and necessity within you that ye grant and it is your complaint Christ hath mercy and sufficiency of grace in him he is able to save to the utmost that ye cannot deny But I do add this third he is willing also to save thee whoever will be willing to be saved by him nay he is more willing than thou art If ye question this I desire you but to consider the whole tenor of the Gospel How many invitations How many perswasions How many promises to those who come Yea how many commands and that peremptory to believe on him Yea how many threatnings against you if ye will not come to him to have life Hath he given himself for the sins of the world and will he not be willing that sinners partake of that he was at so much pains to purchase Think ye that Christ will be content his death should be in vain and it should be in vain if he did not welcome the worst sinners yea it should be in vain if he did not draw them to him and make them willing But besides this he hath promised so absolutely and freely and fully as there should be no exception imaginable against it Him that cometh I will not in any case cast out Joh. 6.37 Why do ye imagine any case where Christ hath made none Why do ye sin against your own souls Oh! if I were in Christ say ye I would be well and Oh! that he would welcome such a sinner Christ answers thee in express tearms Whosoever will let him take and drink freely Thou declares thy willingness in so speaking and he declares his willingness in so promising Nay thy looking afar off on him is a fruit of his willingness Ye have not chosen me but I have chosen you and loved you first If ye will not yet believe this look upon his command This is his command that ye believe on the Son 1 Joh. 3.23 What warrand have ye to do any duty he commands and why do ye more question this Is not this his command and is it not more peremptory because a new command and his last command And when withall he boasts us in to his Son that we may have life Oh! who should have the face to question any more his willingness Other grounds than these I know none And I think if any come to Christ or pretend to come on other
sin and so die for it yet by this means he hath condemned sin by being condemned for sin by this means he hath overcome death and the grave by coming under the power of death and so is now alive for ever to improve his victory for our salvation and by taking on our sinâ— he hath fully abolished the power and plea of them as the goat that was sent to the wilderness out of all mens sight was not to be seen again Truly this is the way how our sins are buried in the grave â—f oblivion and removed as a cloud and cast into the depths of the Sea and sent away as far as the East is from the West that they may never come in judgment against us to condemn us because Christ by appeasing wrath and satisfying Justice by the sacrifice of himself hath overthrown them in judgment and buried them in the grave with his own body You see then my beloved a solid ground of consolation against all our fears and sorrows an answer to all the accusations of our sins here is one for all one above all You would have particular answers to satisfie your particular doubts you are alwayes seeking some satisfaction to your consciences besides this but believe it all that can be said besides this atonement and propitiation is of no more vertue to purge your consciences or satisfie your perplexed souls then these repeated sacrifices of old were Whatsoever you can pitch upon besides this it is insufficient and therefore you find a necessity of seeking some other grace or qualification to appease your consciences even as they had need to multiply sacrifices but now since this perfect and full propitiation is offered up for our sins should not all these vain expiations of your own works cease Truly there is nothing can pacifie Heaven but this and nothing can appease thy Conscience on earth but this too If you find any accusation against you consider Christ hath by a sacrifice for sin condemned sin in his own flesh the marks of the spear of the nails of the buffettings of his flesh these are the tokens and pledges that he encountered with the wrath due to your sins and so hath cut off all the right that sin hath over you If thou can unseignedly in the Lords sight say that it is thy souls desire to be delivered from sin as well as wrath thou would gladly flee from condemnation thâ—n come to him who hath condemned sin by suffering the condemnation of sin that he might save these who desire to flee from it to him SERMON XIV Rom. 8.4 That the righteousness of the Law might be fulfilled in us c. GOD having a great design to declare unto the world both his justice and mercy towards men he found out this mean most suitable and proportioned unto it which is here spoken of in the 3. vers to send his own Son to bear the punishment of sin that the righteousness of the Law might be freely and graciously fulfilled in sinners And indeed it was not imaginable by us how he could declare both in the salvation of sinners we could not have found out a way to declare his righteousnesse and holinesse which would not have obscured his mercy and grace nor a way to manifest his grace and mercy which would not have reflected upon his Holiness and Justice according to the letter of the Law that was given out as the rule of life he that doth them shall live in them and cursed is every one that doth them not c. Wâ—at could we expect if this be fulfilled as it would appear Gods truth and holinesse requires then we are gone no place for mercy if this be not fulfilled that mercy may be shewed in pardoning sin then the truth and faithfulnesse of God seems to be impaired This is the strait that all sinners would have been into if God had not found such an enlargement as this how to shew mercy without wronging Justice and how to save sinners without impairing his faithfulnesse Truly we may wonder what was it that could straiten his Majesty so that he must send his own Son so beloved of him and bruise him and hide his face from him yea and torment him and not let the cup pass from him for any intreaties might he not more easily have never added such a commination to the Law Thou shalt die or more easily relaxed and repealed that sentence and past by â—he sinner without any more then exacted so heavy a punishment from one that was innoncent Was it the satisfaction of his Justice that straitned him and put a necessity of this upon him But truly it seems it had been no more contrary to righteousnesse to have past over the sinner without satisfaction then to require and take it off one who was not really guilty The truth is it waâ— not simply the indispensible necessity of satisfying Justice that put him upon such an hard and unpleasant work as the bruising of his own Son for no doubt he might have as well dispensed with all satisfaction as with the personal satisfaction of the sinner but here the strait lay and here was the urgency of the case he had a purpose to declare his justice and therefore a satisfaction must be had not simply to satisfie righteousnesse but rather to declare his righteousnesse Rom. 3.25 Now indeed to make these two shine together in one work of the salvation of sinners all the world could not have found out the like of this to dispense with personal satisfaction in the sinner which the rigour of the Law required and so to admit a sweet moderation and relaxation that the riches of his grace and mercy might be manifested and yet withall to exact that same punishment of another willingly coming in the sinners place to the end that all sinners may behold his righteousnesse and justice and so this work of the redemption of sinners hath these Names of God published by himself Exod. 34.6 7. to Moses engraven deeply upon it mercy and goodnesse spelled out at length in it for love was the rise of all and love did run alongs in all yet so as there is room to speak out his holiness and righteousness and justice not so much to afright sinners as to make his mercy the more amiable and wonderfull I know not a more pressing ground of strong consolation nor a firmer bulwark of our confidence and salvation then this conjunction of Mercy and Justice in the business there might have been alwayes a secret hink of jealousie and suspition in our minds when God publisheth mercy and foregiveness to us freely O! how shall the Law be satisfied and the importunity of justice and faithfulness that hath pronounced a sentence of death upon us answered Shall not the righteous Law be a loser this way if I be saved and it not satisfied by obedience or suffering how hard would it be to perswade a soul of free pardon that sees such
fulfill all righteousness that is accounted ours because we were represented in him and judicially one with him And therefore we were condemned when he was condemned we were dead when he died and so the righteousness of the Law in exâ—cting a due punishment for sin was fulfilled for us in him and it is all one as if it had been personally in us And this is laid down as the foundation of that blessed embassie or message of reconciliation to sinners as that upon which God is in Christ reconciling and beseeching us to be reconciled 2 Cor. 5.19 20 21. Him who knew no sin hath he made sin for us that we might be made the righteousness of God in him You see the blessed exchange that he hath made with us he hath laid our sins on sinless Christ and laid Christs righteousness on sinful us Christ took our sins on him that he might give us his righteousness and by vertue of this transaction and communication as it was righteous with God to condemn sin in Christs flesh because our sin was upon him so it is as just with him to impute righteousness to us because we were in him And as the Law made him a curse and exacted the punishment off him it is as righteous with the Lord to give us life and salvation and to forgive sin as Iohn speaks 1 Epist. 1.19 If we confess our sins he is faithful and just to forgive our sins Now consider this my Beloved for it is propounded unto you as the greatest perswasive to move you to come to Jesus Christ there is such a clear and plain way in him to Salvation If this do not move your hearts I know not what will I do not expect that your troubles in this world the frequent lashes of judgement the impoverishing and exhausting of you the plucking away of these things ye loved the disquieting your peace so often that any of those things that have the image of wrath upon them can drive you to him and make you forsake your way when such a motive as this doth not prevail with you O what heart could stand against the power of this perswasion if it were but righty apprehended who would not willingly flee in to this City of refuge if they did but know aright the avenger of blood that pursues them and what safety is within You are alwayes imagining vain satisfactions to the Law of God how great weight doth your fancy impose upon your tears your confessions your reformations If you can attain any thing of this kind that is it which you give to satisfie justice it is that wherewith you pretend to fulfill the Law But if it could be so wherefore should God have sent his Son to condemn sin and purchase righteousness by him I beseech you once know and consider your estate that you may open your hearts to this Redeemer that you may be willing to be stript naked of all your imaginary righteousness to put on this which will satisfie the Law fully Will you die in your sins because you will not come to him to have life Will you rather be condemned with sin then saved with Christs righteousness And truly there is no other Altar that will preserve you but this Now if any apprehending their own misery be hardly pursued in their consciences by the Law of God I beseech you come hither and behold it satisfied and fulâ—â—lled I beseech you in Christs stead to be reconciled unto God to lay down all hostile affections and come to him because God is in Christ reconciling the world and not imputing their sins because he hath imputed them already to Christ him who knew no sin c. and he is in Christ imputing his righteousness to sinners SERMON XV. Rom. 8.4 That the righteousness of the Law might be fulfilled in us c. THink not saith our Lord and Saviour Jesus Christ that I am come to destroy the Law I am come to fulfill it Mat. 5.17 It was a needful Caveat and a very timous Adâ—ertisment because of the natural mis-apprehensions in mens mindâ— of the Gospel When free forgiveness of sins and life â—verlasting iâ— preached in Jesus Christ without our works when the mercy of God is proclaimed in its freedom and fulness the heart of man is subject to a wofull mis-conceit of Christ as if by these a latitude were given and a liberty proclaimed to men to live in sin That which is propounded as the incouragement of poor sinners to come to God and forsake their own wicked way it is miserably wrested upon a mistake to be an incouragement to revolt more and more Righteousness and life by faith in a Saviour without the works of the Law is holden out as the grand perswasion of the Gospel to study obedience to the Law and yet such is the perversness of many hearts that either in opinion or practice they so carry themselves as if there were an inconsistence between Christ and the Law between free Justification and Sanctification as if Christ had come to redeem us not from sin but to sin Now to prevent this think not saith he that I am come to destroy the Law do not fancie to your selves a liberty to live in sin and an immunity from the obligation of a commandment because I have purchased an immunity â—nd freedom from the curse no I am come to fulfill it rather not only in mine own person but in yours also And to this purpose Paul Rom. 3.31 Do we then make void the Law by faith It is so natural to our rebellious hearts to desire to be free from the yoke of obedience and theâ—efore we fancy such a notion of faith as may not give it self to working in love as is active in nothing but imagination The Apostle abominats this God forbid he detests it as impious and sacrilegious yea we establish it So then all returns to this one of the great ends of Christs coming in the flesh and one main intendment of the Gospel published in his Name is not meerly to deliver us from wrath and redeem us from the curse Gal. 3.13 1 Thâ—ss 1.10 But also and that especially to redeem us from all iniquity that we might be a people zealous of â—ood works Tiâ— 2.14 And to take away sin and destroy the works of the devil 2 Joh. 3.5 8. We spoke something before noon how Chrâ—â—t hath fâ—lâ—â—lled the Law and established it in his own person by obedience and suffering neither of which wayes it could be so well contented by any other but there is yet a third way that he fulfills and establisheth it and that is in our persons That the righteousness of the Law might be fulfilled in us who walk not aftâ—r the â—â—esh but after the Spirit He hath oblidged himself to fulfill it not only for believers but in believers therefore the promises run thus I will write my Law in their hearts and cause them to walk in my Satutes Ezâ—k 36.27 Jer.
is the gâ—eatest fool in the world that would on that account venture on satisfaction to his lusts for though it be true that he be not in danger of eternal wrath yet he may find so much present wâ—ath in his conscience as may make him think it was a â—oolish bargain he may lose so much of the sweetnesse of the peace and joy of God as all the pleasures oâ— sin cannot compense Theâ—efore to the end that yâ—u whose souls aâ—e once pacified by the blood of Christ and composed by his word of promise may enjoy that constant rest and tranquility as not to be enthralled agâ—â—n to your old fears and terrours I would advise and recommend to you these two things one is that ye would be much in the studie of that allowance which the promises of Christ affords be much in the serious apprehension of the Gospel and certainly your doubts and feares would evainish at one puff of such a rooted and established meditation Think what you are called to not to fear again but to love rather and honour him as a Father and then take heed to walk suitably and preserve your seal of adoption unbâ—otted unrusted you would study so to walk as you may not cast dirt upon it or open any gap in the conscience for the re-entry of these hellish-like fears and dreadâ—ul apprehensions of God Câ—rtainly â—ts impossible to preserve the Spirit in freedom if a man be not watchfull against sin and corruption David prayes re-establish me with thy free Spirit as if his spirit had been abased embondaged and enthraled by the power of that corruption If you would have your spirits kept free from the â—ear of wrath study to keep them free from the power of sin for that is but a fâ—uit of this and it s most suitable that the soul that cares not to be in bondage to sinful lusts should by the righteousnesse of God tempered with love and wisdom be brought under the bondage he would not that is oâ—â—ear and terrour â—or by this means the Lord makes him know how evil the first is by the bitternesse of the second It is usual on such a Scripture as this to propound many questions and debate many practical cases as whether a soul after believing can be under legal bondage and wherein these dâ—ffer the bondage oâ— a soul after believing and in it fiâ—st conversion And how far that bondage oâ— fear is preparatory to faith and many such like but I choose rather to hold forth the simple and naked truth for your edification then put you upon or intertain you in such needlesse janglings and contentions All I desire to say to a soul in bondage is to exhort him to come to the Redeemer and to consider that his case calls and cryes for a delivery Come I say and he shall find rest and liberty to his soul. All I would say to souls delivered from this bondage is to request and beseech them to live in a holy fear of sin and jealousie over themselves that so they may not be readily brought under the bondage of the fear of wrath again Perfect love casts out the fear of hell but perfect love bâ—ings in the fear of sin Ye that love the Lord hate ill and if ye hate it ye will fear it in this state of infirmity and weaknesse wherein we are And if at any time ye through negligence and carelessness of walking lose the comfortable evidence oâ— the Fathers love and be reduced again to your old prison oâ— legal terrour do not despair for that do not think that such a thing could not beâ—all a child of God and from that ground do not raze former foundations for the Scriptures saith not that whosoever believes once in Christ and receives the Spirit of Adoption cannot fear again â—or we see it otherwise in David in Heman in Iob c. all holy Saints but the Scripture saith ye have not received the spirit of bondage for that end to fear again it is not the allowance of your Father your allowance is better and larger if you knew it and did not sit below it Now the great giâ—t and large allowance of our Father is expressed in the next words but ye have received the Spirit of Adoption c. Which Spirit of Adoption is a Spirit of Intercession to make us cry to God as our Father These are two gifts Adoption or the priviledge of Sons and the Spirit of Adoption revealing the love and mercy of God to the heart and framing it to a soul-like disposition compare the two states together and its a marvelous change a Rebel condemned and then pardoned and then adopted to be a Son of God a sinner under bondage a bound slave to sin and Satâ—n not only freed from that intollerable bondage but advanced to this liberty to be made a Son of God this will be the continued wonder of eternity and that whereabout the song oâ— Angels and Saints will be accursed rebels expecting nothing but present death sinners arraigned and sentenced beâ—ore his Tribunal and already tasting Hell in their Consciences and in fear of eternal perishing not only to be delivered from all that but to be dignified with this priviledge to be the Sons of God to be taken from the Gibbit to be Crowned that is the great myâ—tery of wisdom and grace revealed in the Gospel the proclaiming whereof will be the joynt labour of all the innumerable companies above for all eternity Now if you ask how this estâ—te is attainable Himself tells us Iohn 1.12 As many as believed or received him to them he gave the priviledge to be the Sons of God The way is made plain and easie Christ the Son of God the natural and eternal Son of God became the son of man to facilitate this he hath taken on the burden of mans sin the chastisement of our peace and so of the glorious Son of God he became like the wretched and accursed sons of men and thereâ—ore God hath proclaimed in the Gospel not only an immunity and freedom from wrath to all that in the sense of their own misery cordially receive him as he is offered but the unspeakable priviledge of Sonship and Adoption for his sake who became our elder brother Gal. 4.4 5. Men that want children use to supply their want by adopting some beloved friend in the place of a son and this is a kind of supply oâ— nature for the comfort of them that want But it is strange that God having a Son so glorious the very character of his Person and brightnesse of his glory in whom he delighted â—rom eternity strange I say that he should in a manner losse and give away his only begotten Son that he might by his means adopt others poor despicable creatures yea rebellious to be his sons and daughters Certainly this is an act infinitly transcending nature such an act that hath an unsearchable mystery in it into which Angels desire to look
of Adoption I conceive to be threefold beside that of Intercession expressed in the vers The first work of the Spirit of Adoption that wherein a Fathers affection seems to break first from under ground is â—he revealing to the heart the love and mercy of God to sinners I do not say to such a soul in particular for that application is neither first nor universal But herein the Spirit of Adoption first appears from under the cloud of â—ear and this is the first opening oâ— the prison of bondage wherein a soul was shut when the plain way of reconciliation to God in Christ and delivery from the bondage of sin and wrath is holden out when such a word as this comes into the soul and is received with some gladnesse God so loved the world that he gave his Son c. This is a true and faithful saying c. Come ye that labour and weary and I will give rest to your souls When a soul is made to hear the gâ—ad tidings of liberty preached to captives of lighâ— to the blind of joy to the heavy in spirit of life to the dead though he cannot come that length as to see his own pâ—â—ticular interest yet the very receiving affectionatly and greedily such a general report as good and true gives some ease and relaxation to the heart To see delivery possible is some door of hope to a desperat sinner but to see it and espy more then a possibility even great probability though he cannot reach a certainty â—hat will be as the breaking open of a window of light in a dark dungeon it will be as the taking off oâ— some of the hardest fetters and the worst chains which makes a man almost to think himself at liberty Now this is the great office of the Spirit of the Father to beget in us good thoughts of Him to incline us to charitable and favourable construction of Him and make us ready to think well of Him to beget a good understanding between us and Him and correct our jealous misapprehensions of Him for certainly we are naturally suspitious of God that he deals not in sad earnest with us when ever we see the hight of our provocation and weight of deserved indignation we think him like our selves and can hardly receive without suspition the Gospel that layes open his love in Christ to the world Now this is the Spirits woâ—k to make us entertain that hoâ—ourable thought of God that he is most inclinable to pardon sinners and that his mercy is infinitly above mans sin and that it is no prejudice to His Holiness or Justice and to apprehend seriously a constant reality and solid truth in the promises of the Gospel and so to convince a soul of righteousnesse Joh. 18. that there is a way of justifying a sinner and ungodly person without wrong to Gods righteousnesse and this being well pondered in the heart and received in love the great businesse is done after that particular application is more easie of which I shall not speak now because occasion will be given in the next vers about the Spirits witnessing with our spirits which is another of the Spirits workings only I say this that which makes this so difficult is a defect in the fiâ—st but the common principles of the Gospel are not really and so seriously apprehended because many souls do not put to their seal to witnesse to the promises and truth oâ— it therefore the Lord often denies this seal anâ— witnesse to our comfort It is certainly a preposterous way Sâ—tan puts souls upon first to get such a testimony from the Spirit before they labour to get such a testimony to Christ and eccho or answer in their hearts to his word this way it seems shortest for it would leap into the greater liberty at the first hand but certainly its farthest about because its impossible for souls to leap immediatly out of bondage to assurance without some middle step they cannot passe thus from extreams to extreams without going through the middle stâ—te of receiving Christ and laying his word up in the heart and therefore it proves the way furthest about because when souls have long wearied themselves they must at length turn in hither But there is another working of the Spirit I wish you were acquaint with as the first work is to beget a suitable apprehension of Gods mind and heart towards sinners so the next is to beget a suitable disposition in our hearts towards God as a Father The first apprehends his love the next reflects it back again with the heart of a sinner to Him The Spirit first brings the report of the love and grace of God to us and then he carries the love and respect of the heart up to God You know how God complains in Mâ—lachi If I be a Father where is my fear and honour â—or these are the only fitting qualifications of Children such a reverent respective observance of our Heavenly Father such affectionat and humble carriage towards him as becometh both His Majesty and His Love as these are tempered one with another in Him his Love not abasing his Majesty and his Majesty not diminishing his Love So we ought to carry as reverence and confidence fear and love may be contempered one with another so as we may neither forget his infinit greatnesse nor doubt of his unspeakable love and this inward disposition ingraven on the heart will be the principle of willing and ready obedience it will in some measure be our meat and drink to do our Fathers will for Christ gave us an example how we should carry towards him How humble and obedient was he though his only begotten Son SERMON XXXIX Rom. 8.15 Whereby we cry Abba Father AS there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinneâ—s such as to make them the sons of God who were the children of the Devil and heirs of a kingdom who were heirs of wrath so there is a depth of wisdom in the Lords allowance and manner of dispensing his love and grace in this life for though the love be wonderful that we should be called the sons of God yet as that Apostle speaks It doth not yet so clearly appear what we shall be by what we are 1 Joh. 3.1 Our present condition is so unlike such a state and dignity and our enjoyments so unsuitable to our rights and pâ—iviledges that it would not appear by the mean low and indigent state we are now into that we have so great and glorious a Father How many infiâ—mities are we compassed about with How many wants are we pressed withall our necessitiâ—s aâ—e infinit and our enjoyments no wayes proportioned to our necessities Notwithstanding even in this the love and wisdom oâ— our Heavenly Father shews it self and oftentimes more gloriously in the theatre of mens weaknesse infirmities and wants then they could appear in the absolute and total exemption
manner the crucifying of a mans self thus to deny himself to have a sort of righteousness and not to trust in it Who is he that cannot indure to look upon himself for moral vilenesse Alace men flatter themselves in their own eyes looks with a more favourable â—ye on their own actions then they ought Who is he that abhors himself even for abominable works But who shall be found to abhore himself for his most religious and best actions Who casts these out of their sight as unclean and menstruous things Therefore I say though thy righteousnesse were equal to or exceeded any Pharisees righteousnesse thou cannot enter into heaven The poor Publicane that was a vile and profane sinner yet his righteousnesse exceeded the Pharisees though he had none of his own yet he had a righteousnesse without blemish of Christs purchasing having by saith fled to the mercy of God in and through a Mediator It is not more doing more praying more exact walking that can make you more righteous in Gods account in order to absolution from Law-condemnation then the profâ—nest and most wretched sinner but the baser and viler thou be in thine own eyes the more thou hide thy best doings from thine eyes and look on thy uncleannesses and betakes thy self to Christ his unspotted and perfect righteousnesse the more honourable and precious thou art in his eyes Therefore God is said to dwell in the heart of the humble and contrite one not for the worth of his humility and repentance No no but for the pleasure he hath in the well-beloveds righteousnesse that is the beautiful garment only in the eye of a humbled soul that seeth nothing in it self desirable Therefore I wish that this conjunction which is made in the Gospel were also engraven in your hearts and on your practices that is that you would seek after hoâ—â—ness without which no man shall see God seek to perfect it in the fear of God but not aâ— though ye were to be thereby justified seek it with that diligence and earnest study as if ye were to be saved by it and yet seek it so as to be denyed to your diligence or as if ye sought it not at all How sweet a conjunction were this in the Christians practice to walk and run so after the prize as if his walking did obtain it and yet to look upon his walking as if it were not at all Your diligence and seriousnesse in godlinesse should be upon the growing hand as if doing did save you yet you ought to deny all that and look to the righteousnesse of another as if nothing were done at all by you How doth Paul Phil. 3.8 unite these in his practice I count all losse and dung to be found in Christ not having my own righteousnâ—sse and yet I presse forward and follow after perfection as having attained nothing yet One of these two is the Original of many stumblings and wandrings in our Christian-way either there is not a necessity and constraint laid upon the souls of many to walk in all well-pleasing and to perfect holiness in the fear of God We look on it as a thing indifferent that is to be determined according to the measure of our receivings from God or we look on it as a thing not urging all but belonging to Ministers or more eminent Professors and hence there ariseth much carnal liberty in walking without the line of Christian-liberty because there is an indifference in the spirit that gives that latitude in walking or else there is not that following oâ— holinesse in such a way as can consist with the establishing of Christs righteousness No denial of our selves in our actions we act as if we were sufficient of our selves and walks aâ— if we were thereby justified and commends our selves to God in our own consciences when ever we can have the testimony of our consciences for well-doing And by this means the Lord is provoked because we do not honour the Son the Father counts himself despised and the spirit is grieved and tempted to depart and leave us to our own imaginations till our idol which we established fall down and our understanding return to us As it would be of great moment to the peace of Christians and increase of holinesse to have that union of Justification and Sanctification stamped on their hearts so especially to have the due and Evangelick-method and order of these impressed on their consciences it would conduce exceedingly both to their quckening and comforting As there is nothing that either so deadens or darkens and saddens the spirits of the Godly as darknesse in this particular the ignorance and mistake of the method and order of that well-ordered Covenant must certainly be very prejudicial to the life and consolation tendered by the Gospel This spiritual walking it flowes from the believers state of non-condemnation in Christ he is once in Jesus Christ and then he walks after the Spirit of Christ. You may make engines to cause a dead statue waâ—k but it cannot walk of it self till it have a principle of life in it Walking is one of the operations of life that flowes from some inward principle and so this spiritual-walk and motion of a Christian in his course is the proper operation of the new nature that he is partaker of in Christ Jesus As then you know it is impossible that there can be true and unâ—eigned walking where there is no life no principle within to put the creature to motion though a man may by Art and some external impulse so act a piece of timber or stone as it may resemble to you a walking like to living creatures so it is not possible that any of the Sons of Adam who are by nature dead in sins can walk spiritually before they be united to Jesus Christ by believing in him for righteousnesse and salvation There may be such a walking of carnal unregenerat men as may deceive all the senses and judgements of beholders men may be acted from base external principles in matters of Religion so that a beholder shall perceive no difference between them and others in whom Christ lives and walks but before God it is nothing else but an artificial walk a painted and dead business because the spirit that raised up Christ is not stirring in them they are not living members of that Head that quickens all have not been driven out of their own righteousnesse to Christ the city of refuge their principles are no higher then walking to obtain salvation and acceptation of God in a legal way walking to pacifie him walking to please men and their own consciences walking for gain or credit or advantage in the way walking according to custom or education in the way These are not living principles but when once a soul hath embraced Christ Jesus within it he becomes in a manner a soul to actuat and to quicken that soul he animates it and moves it in Gods wayes according to the
31.33 Not only I delight do thy will but I will make them dâ—light to do it also And truly in this respect the Law is more fulfilled â—nd established by Christ then ever it could have been if man had been left to satisfie it alone If we had reckoned alone with the Law we had been taken up eternally with satisfaction for the breaches of it so that there could be no access to obedience of the command and no acceptance either a sinner must first satisfie the curse for the fault done before ever he can be in a capacity to perform new obedience on the terms of acceptation of it with God Now the first would have taken up eternity so that there can be no place of entrâ— to the second therefore if Christ had not found out a way of free pardon of the sins that are past and assurance of forgiveness for the time to come the Commandments of God should be wholly frustrated but there is forgiveness with thee that thou mayest be feared Psal. 130.4 The word is also worshipped Truly my beloved this is the foundation of all Religion free forgiveness there had been no Religion no worship of God no obedience to his commands throughout all eternity there should never have been any fear any love any delight in God any reverence and subjection to him if he had not forgiveness a treasure of mercies with him to bestow first upon sinners and this makes access to stand and serve in his sight The cloud of our transgressions is so thick and dark that there could never have been any communion with God if he had not found out the way to scatter and blot it out for his own Names sake Religion then must begin at this great and inestimable free gift of imputed righteousness of accounting us what we are not in our selves because found so in another it begins at remission of sins but that is not all this hath a further end and truly it is but introductive to a further end that so a soul may be made partaker of the gift of holiness within and have that image of God renewed in holiness and righteousness I would have you once perswaded to begin at this to recieve the free gift of anothers righteousness Rom. 5.17 And anothers obedience to find your own nakedness and loathsomness without this covering and how short all other coverings of your own works are O that we could once perswade you to renounce your selves to embrace this righteousness then it were easie to prevail with you to renounce sin to put on holiness I say first you must renounce your selves as undone in all you do as loathsome in all that ever you loved and come under the wide and broad skirt of Christs righteousness which he did weave upon the earth for to hide our nakedness You must once have the righteousness of the Law fulfilled perfectly by another before you can have access to fulfill on jot of it your selves or any thing you do be accepted and till this foundation be laid you do but beat the air in Religion you build on the sand Now if once you were brought this length to renounce all confidence in your selves and to flee in to Christs righteousnesse then it were easie to lead you a step further to renounce the love of your most beloved sins and the more lovely that Christs righteousnesse is in your eyes the more beauty would holinesse and obedience have in them also unto you then you would labour to walk after the guidance of the Spirit I would have the impression of this deep in your hearts that the Gospel is not a Doctrine of licentiousnesse but a Doctrine of the purest liberty of the compleatest redemption Many think it liberty to serve their lusts and it is indeed as bonds and cords to restrain them There is no man but would be content to be saved from the wrath to come and therefore many snatch at such sentences of the Gospel and take them lightly without consideration of what further is in it But truly if this were all it were not compleat redemption if there were not redemption from sin too which is the most absolute tyrant in the world I think a true Christian would account the service of sin bondage though it were left at his own option He that commits sin is the servant of sin therefore the freedom that Christ purchaseth is freedom from sin Ioh. 8.38 I will say more we are delivered from wrath that so we may be redeemed from sin we have the righteousnesse of Christ imputed to us that so the image of Christ may be renewed within us this is the very end of that I am sure any that disceâ—ns aright knows sin to have infinit more evil in it then punishment hath nay punishment is only evil as it hath relation to sin There is a beauty of justice and righteousnesse in punishâ—nt but there is nothing in sin but deformity and opposition to his Holiness it s purely evil and most purely hated of God and if there were no more to perswade you that sin is infinitly more evil then pain consider how our pain and punishment was really transferred upon the blessed Son of God and that all this did not make him a whit the worse but he was not capable of the real infusion of our sin that would have made Christ as miserable wretched and impotent as any of us that would have disabled him so far from helping us that he would have had as much need of a Mediator as we all which were highly blasphemous to imagine Look then how much distance and difference there was between suffering dying Christ and wretched men living in sin none can say but he is infinitly better even while in pain nor the highest Prince in pleasure so much disproportion there is between sin and pain so much is the one worse then the other Do not think then that Christ died to purchase an indulgence for you to live in sin truly that were to take away the lesser evil that the greater may remain that were to deliver from one misery that we may be more involved in that which is the greatest of all miseries Nay certainly if Christ be a Redeemer he must redeem us from our most potent and accursed enemy sin he must take away the root the fountain of all misery sin that which conceived in its womb all pains sorrows sicknesses death and hell You have the great end of redemption expressed Luk. 1.75 That we being delivered from all our enemies might serve him without fear in holiness and righteousness It was that for which he made man at first and it is that for which he hath made him again created unto good works Eph. 2.8 It was a higher design certainly for which the Son of God became partaker of our nature then only to deliver us from hell no doubt it was to make us partakers of the Divine Nature 2 Pet. 1.4 and this is