an Acquâ—efcency in Gods Providence though our Talents be not so large 2. Let it quicken those that have received greater Gifts than others to do so much the more good with them you are more bound and that which God will accept from others he will not from you If you have many Ordinances and means of Improvement you should get the more Grace Heb. 6.6 7. and Mat. 11.22 23 24. You are deeper in the State of Condemnation if you do not bring forth Fruit proportionable to the means of Salvation if greater Abilities you must give God the more Glory if a greater Estate you must be richer in good Works 1 Tim. 6.7 8. For you to shut up your Bowels 1 John 3.17 How dwelleth the Love of God in you Potentes potenter cruciabuntur Mighty shall be the Destruction of the Mighty if we have greater Mercies there is greater Duties and greater Duties greater Sins and greater Sins greater Judgments Surely if men had any Sense of their Accounts those that have much to answer for would have more Trouble Doct. III. Among those that have received Talents all are not alike Fruitful I shall handle the Point with respect to the Context we have in hand 1. Though but one be mentioned yet the Number of Vnfaithful ones is very great In Parables the Scope must be regarded Now the general Scope is to shew that as the Virgins are not all admitted so all the Servants of the House not accepted in the Parable Indeed two of the Servants are Faithful one unfaithful We cannot conclude thence that the Number of those that used their Talents well should be greater than of those that hid them or neglected the Improvement of them as in the former Parable that the Number of the Foolish shall be just equal with the Number of the Wise or in the Parable of the Wedding Garment that but one shall come to the Gospel-feast unprepared No the Ornament of that Scheme and Figure which Christ would make use of to signify his mind required it should be so expressed For since our Lord to avoid Perplexity and Confusion would mention but three Servants 't was fit that one should be an instance of eminent Faithfulness and Service another of Service in a lower degree that the meanest may not be discouraged and the other should represent the unfruitful ones Now Experience sheweth they are more than one to two yea more than ten to one much the far greater Number Oh how few are there even of those that hold much from God that return him ought of Love and Service The Idle and Unprofitable ones are found every where in all Ranks and Conditions of men 2. Observe He that had but one Talent is represented as the Vnfaithful One and that with good Advice If the Example of Reprobation and Punishment had been put in the Servant that had five Talents or two Talents we might have thought that men of eminent Gifts Rank Quality and Employment in the Church shall be called to an Account and punished for their Neglect No but as our Lord hath laid it it reacheth his full Scope and Purpose For in the instance of the Servant that had but one Talent those that had five and two may easily know how much sorer Punishment shall light upon them if he that had least be called to such a strict Reckoning for his Non-improvement However this we may observe That he that had the least Gift was Unfaithful to be sure those that have most Spiritual gifts do usually improve them and the rest are left without Excuse 3. Observe His Crime is he went and digged in the Earth and hid his Lords Money Men dig in the Earth to find Metals and Talents not to hide them there Mark 't is not said he did imbezzle his Talent as many waste their Substance in riotous Living quench brave parts in excess sin away many precious Advantages of Ordinances and Education and powerful Convictions No he did not imbezzle his Talent but hid it Mark again he did not Misimploy his Talent as some do their Wealth others their Wit to scoff at Religion or to put a Varnish on the Devils Cause their Power to Oppress and crush the good The precious Gifts that many have are like a Sword in a mad-mans hand they use them to hurt and mischief No no such thing is charged upon this evil and naughty Servant 'T is Fault enough to hide our Talents though we do not abuse them That you may conceive of this I shall shew you 1. His Sin in hiding his Lords Money 2. What may be the Cause of it in those that imitate him First 'T was a Sin Partly because 't was against the command of his Master In Luke 19.13 He gave them a Charge Occupy till I come Partly because 't was against the end of the Distribution of the Talents to keep Money unprofitably by us is a loss 't was made for Commerce so were Gifts given us to profit withall scattered into several hands to bring in some encrease to the Lord and Owner Partly because 't was against the Example of his Fellow-Servants who were industrious and careful to comply with their Charge 2 Cor. 9.2 Your Zeal hath provoked very many And partly as his Obedience and Account would have been easier as 't is more easie to give an Account of a small Sum than a greater as there is less Trouble less Danger so his Refusal is less excusable And partly as 't was an Abuse of his Masters Patience 't was long e'er he called him to a Reckoning God will bear long with us in Infancy Childhood and Youth but he will not bear alwayes if we do not bethink our selves at last our Account is hastened and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory the good of others and their own Salvation Secondly What may be the Causes of such like Unfaithfulness Men are taken off from Improving their Talents First Sometimes by a sloathful Laziness and should that hinder us especially us that are Servants to God what man can endure an idle Servant though he should not whore and steal yet if he do not his work you put him away Every thing in the World costs Diligence and shall not we be diligent in our Masters Work How will men labour for a small Reward in the World and is not Heaven worth our most industrious Care shall not we be hard at work 1 Cor. 15.58 The Reward is still propounded to the diligent 1 Cor. 3.8 Every man shall receive his Reward according to his own Labour 2 Cor. 9.6 He that soweth sparingly shall reap sparingly Idleness is its own Punishment An idle man is a Burden to himself like a man buryed alive When 't is Morning would God it were Evening He Contracts Distempers a Key seldom turned rusts in the Lock standing Pools are apt to putrify David when he was idle fell into those foul Faults An idle
proclaim it to be of God I shall be brief in going over this Enumeration 1. For the Precepts of the Word Psal. 119.96 I have seen an end of all Perfection but thy Commandments are exceeding broad Here all Matters of Duty and Morality are advanced to their highest Perfection It is very broad watching every Thought and the first Motions of the Heart No Precepts are so Holy Just and Good The Light of Nature seeth a necessity of Holiness there are some Fragments and Remains of Light in Man's Heart that teach him what is good and right but these are much blurred Rom. 2.15 Which shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law written in their Hearts their Conscience also bearing Witness and their Thoughts in the mean while accusing or else excusing one another Now the Word is the second Edition of God's Will wherein Duties are better known and set forth not only Sins but Lusts are forbidden Lust is Adultery Mat. 5.28 Whosoever shall look on a Woman to lust after her hath committed Adultery with her already in his Heart In Worship and other Duties not only the Act but the Frame of the Heart is regarded Mat. 22.37 Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind Yea there are Precepts that go against the bent and hair of Nature Man's Heart could never have devised them as to love our Enemies Mat. 5.44 45. Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you That ye may be the Children of your Father that is in Heaven for he maketh his Sun to rise upon the Evil and the Good and sendeth Rain on the Just and on the Vnjust To wean Men from the World that it is a sin to walk as Men. 1 Cor. 3.3 For ye are yet carnal for whereas there is among you Envying and Strife and Divisions are ye not Carnal and walk as Men Christians are trained up in an higher School So to deny our selves a Lesson proper to Christ's School Mat. 16.24 If any Man will come after me let him deny himself and take up the Cross and follow me To depend on God renouncing our sufficiency c. 2. The Promises of the Word they hold forth the highest Happiness that Man is capable of Philosophy was to seek of a fit Reward and Encouragement of Vertue the chief Good is only revealed in the Scriptures Men are at a puzzle and loss till they take this Light along with them Psal. 4.6 There are many that say Who will shew unto us any good There is a disposition and instinct of Nature towards Happiness yea towards Eternal Happiness All Men would be happy Man's Soul is a Chaos of Desires like a Spunge it desireth to fill it self it is thirsty and seeketh to be satisfied Austin speaketh of a Jester that at the next Shew would undertake to shew every one what they did desire and when there was a great Confluence and Expectation he told them Hoc omnes vultis vili emere carò vendere Another said Ye all desire to be praised But Austin saith rightly these were but foolish Answers because many good Men desire neither the one being against Justice and the other against Sincerity but saith he Si dixisset omnes beati esse vnltis he had said right every one may find this disposition in his own Heart to an eternal infinite Happiness This Stock was left in Nature on which Grace hath grafted Acts 17.26 That they may seek the Lord if happily they might feel after him and find him tho he be not far from every one of us They groped after God like the blind Sodomites about Lot's Door When we have all outward Blessings the Soul of Man is not filled but this Sore runneth Fecisti nos Domine propter te ideo irrequietum est cor meum donec requiescat in te There is a natural poise in the Soul that bendeth it that way so that we cannot be quiet without God We may make Experiments as Solomon did but still we shall want an infinite eternal Recompence after this Life for we can never be happy here as the Heathens dreamed of Elysian Fields This is fit for God to give and for us to receive the infinite eternal God will give like himself 2 Cor. 4.17 A far more exceeding and eternal weight of Glory as Araunah gave like a King to the King 2 Chron. 24.24 a Royal Gift There is a time when God will give like himself The Scripture giveth this manifestation of Eternal Happiness 3. The Doctrines of the Word of Sin Righteousness and Judgment they are all sublime John 16.8 When the Spirit is come he will reprove or convince the World of Sin of Righteousness and of Judgment Without a Revelation from God they could not enter into the Heart of Man Doctrines of Sin to humble the Creature of Righteousness to raise him and comfort him of Judgment to awe him unto Holiness Of Sin as of the Fall the Heathens knew nothing of this they complained of Nature as a Step-mother Vitia etiam sine Magistro discuntur Man cometh into the World crying as into a place of Misery the Cause they could not tell The Scriptures shew us how we sinned in Adam our Natures are Evil more susceptive of Bad than of Good never weary of Sin because this is most suitable to us Then there are Doctrines of Righteousness and there indeed come in many Mysteries Trinity of Persons Union of the two Natures in Christ's Person a Child born of a Virgin but all these tho above Nature yet not against it All Religions aim at this to bring Men to God Nature is sensible of a Breach there are vain Offers elsewhere to make up this Breach but the Scriptures shew the way therefore there is no reason to suspect the truth of them It is above Reason that sheweth it to be of Divine Original if the Creature had been put to study it they could never have found it out it exceedeth all humane Contrivance and therefore maketh us wonder And there are Doctrines of Judgment take it of Judgment to come Resurrection Last Judgment it is not incredible Reason sheweth it may be Acts 26.8 Why should it be thought a thing incredible with you that God should raise the Dead Justice must have a solemn Triumph The Heathens dreamed of a severe day of Accounts Acts 24.25 As he reasoned of Righteousness Temperance and Judgment to come Felix trembled Rom. 1.18 The Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Vnrighteousness There is a sad Presage of it in a guilty Heart 4. The Histories of the Word The Scriptures are a History of the Creation of the World which puzled the Philosophers some thought it was produced by Chance others that it was from
career of Sin 1 Cor. 11.32 For when we are judged we are chastned of the Lord that we may not be condemned with the World How many Disappointments did we meet with in a carnal Course As David said to Abigail 1 Sam. 25.32 33. Blessed be the Lord God of Israel which seâ—â— thee this day to meet me And blessed be thy Advice and blessed be thou which hast kept â—â— this day from coming to shed Blood and from avenging my self with mine own Hand O how sweet is it to see Eternal Love in all that befalleth us It will be our speculation in Heaven we shall know as we are known and be able to interpret all the Windings and Circuits of Providence Vse 3. It shameth us that we adjourn and put off our Love to God till old Age when we have spent our strength in the World and wasted our selves in Satan's Work we dream of a devout Retirement O consider God's Love to us is as ancient as his Being and are not we ashamed that we should put off God till the latter and none decrepid part of our Lives It is a commendation to be an old Disciple and God loveth an early Love Jer. 2.2 Thus saith the Lord I remember thee the Kindness of thy Youth the Love of thine Espousals before our Affections are prostituted to other Objects Under the Law the first-Fruits were the Lord's he should have the First God's Children are wont to return Love for Love and like Love therefore let it be as Ancient as you can Do not say Art thou come no torment me before my time and dream of a more convenient Season Vse 4. It teacheth us to disclaim Merit 1. God's Love was before our Being and Acting Paul out of a less Circumstance concludeth Election not to be of Works Rom. 9.11 For the Children being yet â—â—-born neither having done Good or Evil that the Purpose of God according to Election might stand not of Works but of him that calleth it was said The Elder shall serve the Younger God's Election is before all Acts of ours therefore we deserve nothing but all is from God It is not a thing of Yesterday our Love is not the cause of God's neither is it a fit Reward and Satisfaction Object But doth not God foresee our good Works or at least Faith and final Perseverance He knew who would believe the Gospel who would live Holy and who would remain in their Sins I Answer If this were true there were not such a gracious Freedom in Grace It is true God foreseeth all things that shall be but first he fore-ordaineth them Prescience includeth and supposeth Preordination things are not because they are foreseen but they are foreseen because they shall be From Predestination issueth Faith Sanctification Perseverance So that we are not chosen because we are Holy but to be Holy Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love And to be rich in death James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this World Rich in Faith and Heirs of the Kingdom which he hath promised to them that love him As Paul saith of himself 1 Cor. 7.25 I give my Judgment as one that hath obtained Mercy of the Lord to be faithful not that God foresaw that he was so Our Ordination to Life is the Cause of Faith Acts 13.48 As many as were ordained to Eternal Life believed 2. When we were we were not lovely there was nothing to excite God to shew us Mercy Our natural Condition is described Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in 〈◊〉 and Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hateful and hating one another All are abominable and worthy of hatred yet one hateth another as if he were lovely and the other only abominable There are two Causes of Self-conceit we have not a Spiritual Discerning and are partial in our our own Cause and guilty of Self-love 1. We have not a Spiritual Discerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are filthy deformed hateful in the Eyes of God stink in the Nostrils of God If we see a deformed Creature overgrown with Scurf and Sores or a stinking Carkass we turn away the Head in great abomination and cry O filthy yet we are all so before God A Toad a stinking Carkass cannot be so loathsome to us as a Sinner is to God If a Man had but a Glass to see his own natural Face he would wonder that God should love him Indeed we have a Glass but we have not Eyes What could God see in us to excite him to shew Mercy God is not blinded with the vehemence of any Passion yea the Object is uncomely uncomely to a Spiritual Eye much more to the Father of Spirits 2. Self-love blindeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Men would hold together and like one another all would be well but now we cannot love one another and live with one another in safety we seem such odd Creatures Fratrum concordia rara est We are hateful Creatures to God to Angels to Devils to our Selves Object But some are more civil and refined Answ. It is true Natural Corruption doth not break out in all with a like Violence but a benummed Snake is a Snake a Sow washed is not changed As when the Liver groweth other parts languish one great Lust intercepteth the nourishment of other Corruptions Object But do not some use Free-Will better than others Sure God loveth them more Answ. No not according to the Works which we have done but according to his Mercy he saved us Tit. 3.5 God's Original Motives to do good are from himself Vse 5. We are not to measure God's Love by Temporal Accidents that which cometh from Eternity and tendeth to Eternity that is an evidence of his special Love Eccles. 9.1 No Man knoweth either Love or Hatred by all that is before him The Pleasures of Sin are for a Season Heb. 11.25 and Afflictions are for a season but Spiritual Blessings in Heavenly Places which come from Heaven and tend to Heaven which have no dependance upon this World whether it stand or no these evidence the best Love God's special Mercy Why they were devised before ever the Foundations of the World were laid and it is most of all shewed when the World is at an end Therefore moderate your desires of Earthly Things which the Apostle calls this World's Goods 1 John 3.17 they are of no use in Eternity And bear Afflictions with more Patience you do but lose a little for the present that you may be safe for ever Hic ure hic seca ut in aeternum parcas Vse 6. It presseth us to get an Interest in this Eternal Love How shall we discern it 1. By the Scope and Aim of your Lives and Actions Do you labour for another World 2 Cor. 4.18
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
the nations of the earth be blessed That is in Christ But how blessed That is expounded Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying to Abraham And in thy seed shall all the kindreds of the earth be blessed Vnto you first God having raised up his Son Jesus Christ hath sent him to bless you in turning away every one of you from his iniquities Observe there what is the Mediator's Blessing To turn away his people from sin Man fal'n was both unholy and guilty liable to the wrath of God and dead in trespasses and sins and Christ came to free us from both We cannot be sufficiently thankful for our freedom from wrath but we must first mind our freedom from sin So when Christ is promised to the Jews Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodliness from Jacob There is his principal work So from the end why he actually came and was exhibited to the World Acts 5.31 Him hath God exalted to give repentance and remission of sins Repentance is nothing but a serious purpose of returning to God and to that obedience we owe to God 1 John 3.5 And we know he was manifested to take away our sins and in him is no sin To conform us to the Law of God by his own blessed pattern and example Again Titus 2.14 who hath redeemed us from all iniquity And this was the intent of his Death Eph. 5.26 It were endless to bring all that might be said upon this Argument 2. I prove it by Reasons taken from the Scripture It must needs be so 1. Because the Plaister else would not be as broad as the Sore nor our reparation by Christ be correspondent to our loss by Adam We lost not only the Favour of God but the Image of God and therefore till the Image of God be restored in us we do not return to our first estate nor are we fully recovered The evil Nature propagated from him is the cause of the misery and disorder of Mankind Guilt is but the Consequent of sin Now is he a good Physitian that only taketh away the Pain and leaveth the great Disease uncured Certainly we cannot recover God's favour till we recover his Image A sinful Creature till he be changed cannot be acceptable to God neither live in communion with him for the present nor enjoy him hereafter We cannot enjoy communion with him now 1 John 1.5 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 Will the Lord take us into his bosome while we are in our sins The New Nature giveth us some knowledg of the Nature of God Can a New Creature delight in the wicked 2 Pet. 2.8 Lot's righteous soul was vexed from day to day You cannot imagine so without a reproach to the Divine Nature nor can we be admitted into his blessed presence hereafter Heb. 12.14 Without holiness no man shall see the Lord. The ungodly and the unsanctified are banished out of his presence Christ came not to make a change in God to make him less holy or represent him as less hating of sin Otherwise 2. Christ s undertaking would not answer the trouble of a true penitent nor remove our sorest burthen A sensible and compunctionate sinner is troubled not only with the guilt of sin but the power of sin There is the root and bottom of his trouble His language is Hosea 14.2 Take away all iniquity and receive us graciously Pharoah could say Take away this Plague but an awakened penitent broken-hearted sinner will say Take away this naughty heart Therefore the Promises are suited to this double distress 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He will return again and have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depths of the sea They do not only desire pardon and release from punishment but Grace to break the power of sin as a man that hath his Leg broken desireth not only ease of the pain but to have it well set again Therefore to them that are pricked at heart there is offered the promise of the Spirit Acts 2.37 38. A Malefactor condemned to die and sick of a mortal disease needeth and desireth not only the pardon of the Judg but the cure of the Physitian 3. To make way for the work of the Spirit For the Divine Persons work into each others hands as the Election of the Father maketh way for the Redemption of Christ so the Redemption of Christ maketh way for the Sanctification of the Spirit All the Divine Persons are glorified in the reduction of a sinner and they take their turn The application of the merit of Christ and the grace of the Spirit are inseparable Titus 3.5 and 1 Cor. 6.11 These individual Companions Sanctification and Justification must not be dis-joyned under the Law the Ablutions and Oblations still went together the Leaven and the Altar the Washings and the Sacrifiâ—es 4. Christ's undertaking was not only for the benefit of man but for the glory of God to redeem us to God Rev. 5.9 and therefore in the work of Redemption our Happiness is not only to be considered but God's Honour and Interest Impunity and taking away the guilt of sin doth more directly respect our good but sanctifying and fitting us for obedience and subjection to God doth more immediately respect his glory and honour That he may be glorified again in mankind who are fall'n from him it was for that man was made at first and for that are we restored and made again I proceed to the Second Consideration propounded 2. That our Natures being renewed and healed we are to walk in newness of life according to the directions of the Law of God for Principles are given for Operation and Habits for Acts and a new heart for newness of life and therefore Regeneration first maketh us good that afterwards we may do good But that which I am to prove is That this righteousness is to be carried on according to the Law for God having made a Law is very tender of it I shall prove it by Four Reasons 1. Christ came not to dissolve our obligation to God but to promote it rather Certainly not to dissolve it to free us from obedience to the Law for that is impossible that a Creature should be sui juris or without Law for that were to make it supreme and independent and so to establish our Rebellion rather than to suppress it No he came upon no such design to leave us to our own will to live
owns the same Creed the same Bible and the same Baptism and that is a mighty Help and Advantage Vse 2. It informeth us of the Love and Care of Christ he would omit no Blessing that conduceth to the Church's Good He would have those convinced whom he doth not convert that we may have no stumbling-block in our way to Heaven It was a Question Have any of the Rulers believed in him John 7.48 Alas when the Powers of the World are against the People of God the World is apt to think hard of Christ and many stumble at this Rock of Offence Now that we may have the Help of their Power and Authority and Countenance and the Gifts of Carnal Men the Lord will put them under some Conviction of the Truth of Christianity Christ would not only give us the Benefit of our Fellow Saints but of Carnal Hypocrites as the Moon hath no Light in it self yet it giveth Light to others tho they have no Grace in their Hearts yet they have notable Parts and they do a great deal of good and that our Pilgrimage might not be wholly uncomfortable If all the World were divided into two Ranks as Jeremiah's Basket of Figs Jer. 24. were either very good or very naught There were no living in the World if all were Pagans or Christians No some must come under a temporary Faith that the People of God may live more commodiously It is the Wisdom of Providence that there is a middle Party that are as a Skreen between the extreamly Wicked and the Saints they are not so bad as the worst because they are convinced more tho not converted Christians In Christ all things are ours not only the Elect who are our Companions and Fellows in the same Grace but also the Reprobates are ours the more civil and convinced sort of the World are for our good and do much serve the Uses of the Church and the worst sort of Reprobates serve for our exercise and trial for the awakening more serious Grace in us by their Oppositions and for the heightning our Privileges the more evil they are the more cause have we to bless a good God that hath made us better Vse 3. It presseth us not to slight nor yet to rest in these Convictions and in this Temporary Faith 1. Do not slight your Convictions and Remorses of Conscience Tho all convinced Men are not converted yet there are none converted but they are first convinced A Temporary Faith taken up upon common Inducements makes way for a Saving Faith as the priming of a Post makes it receptive of better Colours Whereas on the other side slighted Convictions tho you smother them now will be felt another day it is but a Wound skinned over and slightly healed that festers into a dangerous Sore Twenty Years were past and there was no remembrance of Joseph but when his Brethren were in distress Conscience wrought Gen. 42.21 And they said one to another We are verily guilty concerning our Brother in that we saw the anguish of his Soul when he besought us and we would not hear him therefore is this distress come upon us they were convinced of some Wrong done to him Convictions are forgotten smothered neglected Conscience speaketh no more but it writeth when it doth not speak and when the Mists of the Soul are a little cleared and scattered all is legible that which they thought was forgotten cometh to light and those old Convictions break out with violence to our horror and trouble Therefore flight them not 2. Do not rest in these Convictions Thus it may be with Reprobates they may be convinced of the best Way almost perswaded but not altogether The Young Man was not far from the Kingdom of Heaven he was near but never entred Some civil Men are upon the Borders of Grace Do not rest in this Estate How shall I know I am only convinced and not converted to God Answ. Thus 1. If Sin be discovered but not mortified if there be no endeavour to get it removed As a March-Sun raiseth aguish Vapors but cannot scatter them as when the Sun gets up into its height So Conviction discovers Sin but doth not help us to mortify it Rom. 7.9 For I was alive without the Law once but when the Commandment came Sin revived and I died 2. When we have Wishes but no Practice slight and cold Desires Oh when shall this sensual Heart be made Heavenly this worldly Heart put into a better frame but no serious looking after it nor waiting upon God that we may obtain these things we desire Balaam had his Wishes and good Moods Numb 23.10 Oh that I might die the death of the Righteous and that my latter end may be like his vellent sed nolunt they would and they would not empty Velleities they would fain have Grace but they will not be at the cost of continual attending upon God till he work it in their Hearts And they are ineffectual Glances Wishing without Working obtains nothing These are like early Blossoms in the Spring that put forth lustily but are soon nipt and never come to Fruit. 3. Negatives without Positives Men do not hate Christ nor the People of God but do they love them 1 Cor. 1â— 22 If any Man love not the Lord Jesus Christ c. It is not enough not to hate Christ but are your Hearts carried towards him So many do not oppose the Ministry of the Gospel Ay but they neglect the Message of the Gospel they content themselves with a few flying Thoughts about Christ Heaven and the Blessed Things that are to come like the glance of the Sun-beam upon a Wave Heb. 2.3 How shall we escape if we neglect so great Salvation It is not said if we contemn resist undermine it No they are not of that Rank but they are of a more plausible Rank and Sort of People they would countenance the Profession of Godliness but neglect the Duties of it There are two sorts of Men some are well-willers to good Things some open malicious Persecutors In some natural Hatred is more allayed tho all hate it but there is a despight in Neglect as the neglect of Things worthy and great argue a scorn and contempt as well as the malicious refusal To be neutral and cold indifferent to God and Sin is to be an Enemy 4. There is an inward Approbation many times without an outward Profession or without such a constitution of Soul as to chuse these things for our Portion Alas many that are convinced approve things that are Excellent Rom. 2.18 Thou knowest his Will and approvest the things that are more excellent being instructed out of the Law Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them An honourable esteem they had but they could not endure the severity of Discipline as being afraid because of the Case of Ananias who paid so dearly for a little dissembling So many are not
present or absent we may be accepted of him A new life inferreth new ends and pursuits the new Being obligeth us to be to the praise of his glorious grace Eph. 1.12 Fifthly The Properties of it 1. It is a godly Life as beginning and ending in God and carried on by those who are absolutely devoted and addicted to him 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness It is called the life of God Eph. 4.18 it is from God and for God you live by him and to him in others Self is the Principle Measure and End 2. It is an holy Life measured by the pure Word of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it Rom. 7.12 The law is holy and the commandment is holy and just and good not by our own natural inclinations or the fashions of the world but Gods direction 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation Luk. 1.75 That we should serve him in holiness and righteousness before him all the days of our lives The inclinations are planted in us by Gods first work Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness they are directed by his Word all Moral Duties being comprised in those words Holiness or Dedication to God Righteousness performing our duties to men Acts 24.26 Herein do I exercise my self to have always a conscience void of offence toward God and toward men 3. It is an heavenly life Phil. 3.20 Our conversation is in Heaven Our great work is to prepare for everlasting Life seeking rejoycing in that endless Happiness we shall have with God a living for or upon the unseen everlasting Happiness as purchased for us by Christ and freely given us of God We live for it as we seek after it with our utmost diligence Acts 26.7 Unto which promises the twelve Tribes instantly serving God day and night hope to come We live upon it as fetching thence all our supports solaces and incouragements 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal II. How strongly we are obliged by Baptism to this kind of life Baptism hath three Offices it representeth sealeth undertaketh it representeth as a signifying Sign sealeth as a confirming Sign undertaketh as a Bond wherewith we bind our selves when we submit to it First What it representeth primarily and principally the Death of Christ and secondarily his Resurrection the one in order to the other 1. The Death of Christ which is the meritorious Cause of all the Grace and good which is communicated to us in this or any other Sacrament or Mystery of the Gospel We are told 1 Pet. 2.14 That he himself bore our own sins in his body on the tree that we being dead to sin might be alive to righteousness I told you before that Christs Death may be considered as an instance of his Love or as the Price paid for the Blessings of the new Covenant as an instance of his Love it worketh morally as the Price of our blessings meritoriously as it worketh morally and exciteth our gratitude we should not go on in that course which brought these sufferings on Christ but live holily in gratitude to him and kindness to our selves lest we bear our own sins which are so hateful to God This consideration we exclude not but to make this all the sense of the Place no Christian heart can endure therefore we go to the second Consideration as the Price and Ranson of our own Souls and of the Blessings we stand in need of he purchased Grace to mortifie sin and quicken us to the duties of Holiness that the love of sin might be weakened in our hearts and we might be quickened to live to God in the Spirit Now if this be represented in Baptism then surely it strongly obligeth us to improve this Grace for those ends and purposes and that this is represented is evident for in the Apostles interpretation Baptism is a sort of Burial and first it is a Commemoration of the Burial of Christ who when his Soul was separated from his Flesh he was buried his Sacred Body was laid up in the Chambers of the Grave This was necessary not only in compliance with the Types Mat. 12.40 As Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Christ was found to be the true Messias by his Resurrection from the Dead as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance Prophecies of this you may see Psal. 16.9 My flesh also shall rest in hope Isa. 53.9 He made his grave with the wicked and with the rich in his death But also this was necessary for the confirmation of the reality of his Death past and the verity of his Resurrection suddenly to follow Therefore in Baptism the truth of his Death is represented as the ground of all our hopes 2 The next thing which is represented is the Truth of his Resurrection Christ that purchased this Grace is risen to apply it he is a Saviour merito efficaciâ his Merit immediately depended on his Death and his Power for effectual application though mediately on that too depended immediately on his Resurrection for Christ rose on purpose to turn men from their iniquities Acts 3.26 God having raised up his Son Jesus hath sent him to bless you in turning away every one of you from his iniquities Christs Resurrection hath a twofold regard 1. It is a Pattern 2. It is a Pledge 1. It is a Pattern of our rising from the death of sin to newness of life If Christ that was dead and buried rose again and cast off the burden of our sins which for our sakes he undertook or cast of the form of a servant we must not only be dead and buried but we must rise also Christs Resurrection is every where made in a Pattern of the new Birth 1 Pet. 1.3 He hath begotten us to a lively hope by the resurrection of Christ from the dead that is the influential Cause and Pattern of it So 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ. Anima non lavatione sed responsione sancitur the Soul is dedicated to God to live a new life not by the water but by the answer to the demands of the new Covenant and this is by the Resurrection of Christ. 2. As it is Pledge of his Power by which that great change is wrought in us Eph. 1.19 20. And what
your own and when any interest of your own riseth up against the interest of God you will set light by it as if it were nothing worth and then no self-respects will tempt you to disobey God though never so powerful no hire draw you to the smallest sin nor danger fright you from your Duty Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship thy golden image that thou hast set up Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy If we can but forget our selves and remember God he will remember us better than if we had remembred our selves We secure whatever we put into Gods hands and venture in his service 2. You will make Conscience how you spend your time and strength God keepeth account Luke 19.23 Wherefore gavest not thou my money into the bank that at my coming I might have required mine own with usury So you will keep a faithful reckoning how you lay out your selves for God that share he hath in all things we have and do God observeth so must we whether God have his own and we do not defraud him whose work are you a doing 3. You will have a liberal heart you will think no service too much or loss too great for God Phil. 1.21 For me to live is Christ all other things come from God Certainly you must not put him off with what the flesh will spare SERMON XII ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace THE Apostle had exhorted them to Mortification vers 12. to Vivification vers 13. in both to Caution that sin may not usurp the power and place of God who alone should command and govern both our Souls and Bodies To fight for sin is to fight against God which should be an horrid thing to Christians who should imploy all their powers and faculties to keep up Gods interest in their Souls by maintaining that new Life that is given them by God If we have any Weapons or Instruments they should be imployed for God and not for sin because sin was not their Lord now as heretofore it neither had nor shall have dominion over you If a man should speak to any City suppose in Hungary or other Frontier of Christendom newly freed from Turkish slavery Care not for the commands and threatnings of the Turks any more they do not Lord it over you as they were wont to do the very same is the Argument of the Apostle Sin hath not the same strength against you which before it had now you are regenerate and alive from the dead Nay he speaketh with more advantage of expression than any can in an outward case sin hath not sin shall not have dominion c. if you keep striving and fighting against it this Tyrant shall not recover the Kingdom in you which he hath lost but you shall become victorious by Christ. There are two things which incourage us to fight 1. the goodness of the Cause 2. the assurance and hope of Victory The Cause is good for the business in debate is to whom we should yield up our selves to sin or to God or in whose Warfare we shall imploy the faculties and powers of Body and Soul If we take to Gods side the Victory is clear that Grace which hath freed us from the Tyranny of sin is able to free us still that we shall no more come under that bondage Strive we must for unless we fight and make good our resignation sin will reign but let not the sense of our weakness discourage us in our endeavours against sin though there be some relicts of the flesh yet the Sanctification of the Spirit shall prevail and therefore it is laziness and cowardize if we do not strive duly against sin For sin shall not have dominion over you for ye are not under the Law but under Grace In the words observe 1. The Priviledge of the renewed and striving Christian Sin shall not have dominion over you 2. The Reason of the Certainty of it For ye are not under the Law but under Grace This Reason is both Negatively and Affirmatively expressed 1. Negatively For ye are not under the Law 2. Positively But under Grace Both Expressions have their proper Emphasis as you will see by and by 1. The Priviledge of the renewed and striving Christian. 1. That the renewed Christian is here considered is plain from all the foregoing Context he speaketh of those that were dead unto sin ver 2. not only in Profession and Baptismal Vow but really by virtue of their Union to Christ ver 5. But how is a Christian dead unto sin not so as that it should be wholly extinguished in us but so as that it is a dying and the Victory is sure to those that strive against it Again he speaketh of those that are alive from the dead v. 13. had a new Life begun in them and have renounced sin and effectually presented and resigned up themselves to Gods use and service 2. That the renewed Christian is here considered as striving because they are the same Persons who were exhorted ver 12. not to let sin reign what is here a Promise is there an Exhortation Again they were such as had presented their Members and Faculties to the Lord as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or instruments of righteousness now what are weapons but for Warfare they had undertaken in their Covenant-resignation not only to work but fight for God Rom. 13.12 the Graces of the Spirit are called Armour of Light Christ doth array us non ad pompam sed ad pugnam not for shew but use A Christian can do no good but he must fight first Again carnal inferences are rejected with indignation ver 15. What then shall we sin because we are not under the Law but under Grace God forbid and therefore the Christian here is not considered as loose and lazy but as warring and fighting against sin Once more the Argument here implieth it ye are under Grace which impelleth and urgeth us to resist sin and the lusts thereof God giveth power to overcome it So then the Apostles purpose is to exhort the renewed Christian strongly to resist sin because through Grace he is sure to carry away the Victory whilst we work and concur with our wills and endeavours God worketh in us both to will and to do Phil. 2.12 2. The Reason of it 1. Negatively expressed Ye are not under the Law By the Law is meant the Covenant of Works which requireth exact obedience but giveth no strength to obey the Law requireth what we must do but giveth no power to do what it commandeth it forbiddeth sin and
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
are highly cryed up by the carnal world but have no real worth to commend us to God as being not commanded by God nor warranted by the best example of the most holy and mortified men Suppose abstinence from marriage Enoch Gen. 5.22 walked with God and begat sons and daughters And we have more instances of true piety in married folks than in monkery and claustral devotions Jesus Christ sanctified a free life using all sorts of diet and company not abstaining from feasts themselves Matth. 11.19 The Son of man came eating and drinking So when the vow of voluntary poverty is recommended by the Papists as an estate of perfection Certainly beggery which is threatned as a punishment is not to be wished or desired much less to be chosen or wilfully incurred least of all to be made the matter of a vow Surely 't is greater self-denial intirely to devote and faithfully to use our riches for God than to cast them away and rid our hands of them as he is a better Steward that improveth his masters stock than he that casts ofâ— the employment and lazily refuseth to meddle with it So for Penance and self-disciplines they look more like the rites of Baals Priests who gasned and lanced themselves to commend them to their Idol than the practises of Christs Votaries and believing penitents who hath indeed commanded us to mortifie our lusts but not to mangle our bodies to retrench the food and fuel of the flesh when need requireth but not to bind our selves to a course of rigorous observances which gratifie the flesh in one way as much as it seems to contradict it in another namely as they breed in us pride and presumption of merit above other Christians in short these external rigors tho they are greatly admired in the world who are wholly governed by sensual desires yet they are not acceptable to God as having more in them of ridiculous Pageantry and Theatrical stage-holiness rather than serious devotion 3. There is the mortification of the hypocrite which is an outward forbearing evil tho they do not inwardly hate it which proceedeth from divers causes 1. Because they have no inclination to some sins or rather a greater inclination to other sins which intercept the nourishment by which these sins should be fed tho we are all gone astray from God yet every one hath his way Isa. 53.6 All we like sheep have gone astray we have turned every one to his own way so Eccles. 7.29 God made man upright but he hath found out many inventions As the Channel is cut corrupt nature in us findeth a vent and issue some are sensual but not greedy of worldly gain shall we therefore call them mortified Some that are greedy of gain are not proud and aspiring nor given to carnal pleasures do you think therefore sin is dead in them No their corruption breaketh out another way more suitable to their temper and constitution or custom and course of life in some nature is more sullen and rigid in others more facile and obvious to the grosâ—er temptations 2. Sometimes 't is because we make one lust give way to another For certain Weeds destroy one another as wild beasts also prey upon one another so when men abstain from pomp and pleasure because of the cost their covetousness starveth their riot so on the contrary when men check their sensual inclination by their sparing humor but mostly it is seen in those that run into extreams and bend the crooked stick too far the other way as the Lunatick in the Gospel fell sometimes into the water and sometimes into the fire Matth. 17.5 Or as our Ancestors to drive out the Picts or wild Brittans called in the Saxons a worse enemy or as if there were no better Physick for a dead Palsey than a burning feavour sins take the throne by turns as the voluptuous in Youth prove the most worldly and covetous in Age but this is not to quit sin but to exchange it 3. Sometimes because men have not strength and opportunity to act sin They may seem weaned and mortified when they are but spent and tired out with executing their lusts and 't is not hatred of sin but indisposition of nature to fulfil it Job 23.20 His soul aâ—horreth dainty food No thanks to the glutton but to his disease Old Age is described by days that have no pleasure in them Eccles. 12.1 'T is not the weakness of sin but nature in them their lusts leave them rather than they leave their lusts sin goeth out rather than is put out rather dyeth to us than we to it 4. It may come to pass through outward respects of carnal fear and shame a debauched creature that walloweth in all filthy lusts is an abhorring to all that wear the heart of a man therefore credit may keep some from running into excess of riot for lewdness is odious and disgraceful their iniquities are found hateful as the Psalmist saith mere shame and men-pleasing may restrain many within the compass of their duty Joash was good all the days of Jehoiada but afterwards hearkned to the lewd Princes 2 Chron. 24.17 In such cases there is no true hatred of sin no true gracious principle set up against it this abstinence is but for a while take away the restraint and they soon return to their own bent and biass and besides this keepeth them but from a few sins 5. Restraining grace God may restrain and bridle men by the power of his word on their consciences when yet their Hearts are not renewed or by common Instincts of natural modesty and ingenuity or by the power of his Providence as God witheld Abimelech Gen. 20.6 Though the sin be not subdued yet the act and exercise may be suspended Balaam had a mind to curse Israel but God suffered him not though he strove by all means to pleasure Balaac 6. Terrors of conscience a man that is under them non proponit peccare a renewed man proponit non peccare the one hath for the time no actual will or purpose to sin the other a purpose not to sin no will to sin yet have a great deal of sin in the will Thus negatively I have shewed you what is not Mortification 2. Positively What it is Here again we must distinguish 1. Mortification is twofold Passive and Active Passive whereby we are mortified and Active whereby we mortifie our selves the one is Gods work the other our own 1. Mortification passive whereby God mortifieth sin in us which he doth either at conversion when a principle of grace contrary to sin and destructive of it is planted in our hearts Ezek. 11.19 I will put a new spirit into them and I will take away the heart of stone and I will give them an heart of flesh that they may walk in my statutes So Ezek. 36.26 I will put a new spirit into them In the work of Regeneration God doth give a deadly wound to sin the reign of
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
God Idolatry and Prophaneness had never crept into the world if men had kept up the sense of Gods bounty Some never regard the End of Mercies which is to draw in our hearts to God therefore called the Cords of a man Hos. 6.4 being so many bonds and ties upon us What honour hath been done to God for this and that mercy I allude to that in Hest. 6.3 See how David reasoneth 2 Sam. 7.2 I dwell in an house of Cedar but the Ark of God within Curtains When the Heart is urging to Duty upon this score God hath been good to me given me food and rayment and plentiful provision for the comfort of this life what have I done for God Not only the Impenitent abuse mercy Rom. 2.4 but David lost his awe of God because he had not a thankful sense of the mercies of God 2 Sam. 12.7 8. So for corrective Providences The Body is a tender part with most men though they are sensible of the smart of the lash yet they do not consider the hand that striketh nor the deserving procuring Cause they do not look upward nor inward they do not see the hand of God in it Isa. 26.11 When his hand is lifted up they will not see look upon it as a chance 1 Sam. 6.4 Job had explicite thoughts of God Job 1.23 The Lord hath given and the Lord hath taken Nor the Cause Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sins If Sickness cometh if a Relation be taken away if an Estate blasted a waking Conscience looketh to the Cause For this cause many are sick and many are fallen asleep 1 Cor. 11. We should see the mind of God in his Rod. When the Israelites fled before the men of Ai Joshua looketh out for the Troubler So the Children of God search for the sin that is the cause of their trouble 2. Stupid Dulness and cold Indifferency in heavenly things Their want of Zeal and chearfulness in holy Duties they go about them heavily Dull of hearing Mat. 13.5 Cold in Prayer when they should be fervent and effectual Jam. 5.6 In all things we shew forth an heartless formality Grace is asleep in the Soul and thence cometh a sleepy profession a sleepy hearing a sleepy praying a sleepy receiving The Word that was wont to be as burning Coals leaveth no Impression Luk. 24.32 Your whole Converse with the living God is cold and dead-hearted In such a condition a man heareth as if he heard not and prayeth as if he pray'd not receiveth as if he received not and mourns for sin as if he mourned not and rejoyceth in God as if he rejoyced not looks after Heaven and heavenly things as if he sought them not and so brings little honour to God and little profit and comfort to his own soul. 3. Tedious irksomeness in Gods service They grow weary of the wayes of God Mal. 1.13 Behold what a weariness is it Amos 8.5 When will the new Moons be over and the Sabbath past Shall God do so great things for us in Christ and shall any thing which God hath commanded be grievous to us How unkind is this neither have we an hard Master nor hath he enjoyned us tedious work but all our duties have a sweetness in them Micah 6.3 Do not my words do good You carry it so as if God did not deal well with his people or were not easie to be served His Commands are not grievous and his Yoke is easie Tryals sent by him not above measure his Corrections not above our deserving therefore why should we snuff at his service Weariness and repining at Gods service is an ill sign God loveth and requireth a willing people This weariness though it doth not make us wholly abandon Gods service yet it makes us slight it and mind it no more than how to get it over any way Oh take heed then of growing weary of Religion and attending on the duties thereof to look upon these as distractions or matters by the By or interruptions of the work we would be upon They are lead much by sense and carnality that esteem nothing but what yieldeth a pleasure to sense or gratifyeth the outward Man 4. Forgetfulness of Changes and vain dreams of worldly happiness When we have a carnal Pillow to rest upon we fall asleep Psal. 30.6 7. A Christian should sit loose from all earthly things There was Leven in the Thank-offering We should be contented to dwell in Booths as the Israelites Psal. 39.5 Surely every man in his best estate is vanity 5. Carnal Complacency The peace and pleasure which you live upon is fetched more from the world than from God and Heaven and you live in quietness of mind not so much from the belief of the love of God in Christ and the hope of Heaven as because you feel your selves well in your bodily estate and live at ease and in prosperity in the world and have something grateful to the flesh Luk. 12.19 20 21. Oh! that soul is in a dangerous condition when the World is so pleasing and lovely to it that it can take contentment and delight in it without God or apart from God To many worldly prosperity is so sweet that it can keep them quiet under the guilt of wilfull sins When you have your hearts desire for a while you can forget Eternity or bear those thoughts with security which otherwise would amaze your Souls Secondly Motives 1. Your Enemy watcheth The Devil is never asleep 1 Pet. 5.8 he observeth you in all postures and watcheth all possible advantages against the Children of God and will not you stand upon your Guard and look about you 2. If you sleep you hazard your selves to the Whip or Gods severe Correction Hos. 5.15 God findeth out many times a very smart Rod to whip lazy drowsie Saints to their duty He will not suffer Grace to rust in his Children Your awakening will be sad God sent a Tempest after Jonah Some sharp cross or other will fall upon us 3. The eyes of many are upon us and shall we be slumbring and sleeping 1 Cor. 4.9 Wâ— are made a spectacle to the World Angels and Men. Miscarriages will tend to Gods dishonour 4. When Grace is asleep sin breaketh loose There is no sin but a man is exposed to in a secure Estate therefore the Devil laboureth as much as he can to cast us into this temper When David walked at ease on the top of his House little did he know the evil of his own Heart and the danger of the Temptation 5. Every lesser indisposition that hindreth any degree of Communion with God should be grievous to the Children of God If we do not take heed to the beginnings of sins further Mischief will ensue when Temptations are near importunate and constant Little sticks set green ones on fire when the thatch once taketh fire 't is hard to quench it therefore we should not rest in
Faith and Patience we have in one place Heb. 6.12 That ye be not sloathful but followers of them who through Faith and Patience inherit the Promises They inherited the Promises that is the things Promised If we propound to our selves such a divine and noble end as those great and glorious things that are offered in the Promises we must use the means they had Faith so must we have they had Patience and we must be Patient First By Faith we are not to understand Confidence and relyance upon Gods Promises a probable humane Faith and Hope will not be sufficient but a firm adherence to Gods Word whatever falleth out we are sure to have enough in the Promise We must have Faith because the things Promised are invisible rare and excellent far above the power of the Creature to give The Promise is a firm and immutable foundation of our Hope we should rejoyce in it as much as if the thing Promised were in hand In God I will rejoyce in the Lord I will praise his Word or praise his Word 'till the thing Promised cometh to be enjoyed Faith 't is the substance of things hoped for Secondly For Patience Heb. 10.36 For ye have need of Patience that after ye have done the will of God ye might receive the Promise And we must have Patience because the things hoped for are to come and at a great distance Rom. 8.25 But if we hope for that we see not then do we with patience wait for it Besides we shall meet with many Difficulties Oppositions and Tryals all which must be overcome many things must be done many things must be suffered and we must make our way through the midst of dreadful Enemies before we can attain our End Further our Desires are vehement and we long for enjoyment which is yet to come therefore we must be patient that we may quietly wait Gods leisure Rom. 2.7 To them who by patient continuing in well doing seek for glory honour and immortality eternal life Thirdly The next Grace is Love Where there is Love there will be Labour Heb. 6.10 For God is not Unrighteous to forget your work and labour of Love 1 Thes. 1.3 Remembring without ceasing your work of Faith and labour of Love and patience of Hope Revel 2.3 4. And hast born and hast patience and for my names sake hast laboured and hast not fainted Nevertheless I have somewhat against thee because thou hast left thy first Love And Love is said to endure all things 1 Cor. 13.7 'T was Love made Christ to suffer Hunger and Weariness and to forbear to refresh himself for the good of Souls 't was Love made him endure the bitter Agonies of the Cross Love puts strength and life into the Soul addeth wings and feet to the Body spareth no pains nor cost Keep up this Grace and you have an over-ruling bent upon your hearts 2. VSE If spiritual Sloath be so great an evil let the Children of God take heed of it when first it beginneth to creep upon their Spirits As when they begin to Pray without Affection or fervour of Spirit to Meditate of divine things without any sense affection or fruit when they find it difficult to withdraw from carnal Company or vain Discourse and are hardly perswaded to return unto themselves and to consider their wayes and can freely let loose their thoughts and words to all manner of vanity and their Comfort is rather sought in the Creature than in God they can rarely speak of others but 't is in reflecting upon them rather than themselves when Reproofs grow burthensom and are not entertained as an help but as an injury when they give up themselves to carnal Sports and take a license for vain Recreations and so fly from the labours that are profitable and necessary for their Souls health their Zeal languisheth their Duties are not so frequent nor the means of Grace used with life vigour and affection but they are more coldly affected towards them a satiety and fulness creepeth upon them they do not so solicitously avoid the causes of sin begin to indulge the Body or the bodily life to have more admiring thoughts of the Honours and Pleasures and Profits of the World either neglect or quench the motions of the Spirit All these are the effects of a remiss Will or a fainting Heart that beginneth to tire in the wayes of God 3. VSE It serves to justifie God in his Judgments upon the careless and negligent though they be not grossely Dissolute and Prophane There is more Contempt of God in neglecters than you can at first be sensible of Hypocrites complain of the severity of God the rigour of his Law the grievousness of his Judgments they should rather complain of the naughtiness of their own Hearts they are convinced of more Duty than they are willing to perform and they are not willing because they follow after a few paltry Vanities which is a great dishonour to God 'T was not the austerity and rigidness of the Master in requiring Improvement that hindred the increase of his Talent but his own baseness being wedded to sensual delights They say The wayes of the Lord are not equal but their hearts are not right with God Secondly I come now to the Retortion of his vain Excuse upon himself The damned can have no just Complaint against God they are apt to murmur and lay their defects upon the rigidness of Gods Government or Gods Providence but in the issue the blame will light upon themselves even the things they alledge make against them He was convinced the Master expected Increase therefore he should have done what he could Luk. 19.22 Out of thy own Mouth I will condemn thee So 't is here mens Consciences convince them they ought not to live in Idleness and if they have a Master the thought of their Account should inforce them if not their own Inclination especially if a severe Master Grand the Sinners supposition it bindeth the Duty upon him and so he cuts his Throat with his own Sword as they said of Job Chap. 15.6 Thine own Mouth condemneth thee thine own lips testifie against thee Doct. No excuse shall serve the unfaithful and sloathful Servant at the day of Iudgment Let a Man deceive himself now and please himself with these Pretences as he will all his Excuses shall be retorted upon him and made matter of his Condemnation For the Judge is Impartial and Omniscient his Eyes cannot be blinded nay he can open your own Consciences and so overwhelm you with the Evidence and Conviction of your Sins that you shall have nothing to say As in the 22 th of Matthew The Man was speechless when arraigned But because the excusing Humour is very rife and many things serve the turn now which will not bear weight then I shall a little handle this Matter of Excusing In the general an Excuse is an Apology or vain Defence whereby the Sinner seeketh to palliate his
Net or Toyl that roar and foam They will curse God that created and sentenced them to this Death his Power by which they are continually tormented his Wisdom by which he governeth the World his Goodness that to them is turned into Fury his Sons Death and Blood which hath profited so many and they have no Benefit by it Secondly Against the Saints They hated them and have an Envy at all the Felicity that betideth them in this World Psal. 37.12 The Wicked plotteth against the Just and gnasheth at him with his Teeth So Psal. 112.10 The Horn of the Righteous shall be exalted with Honour The Wicked shall see it and be grieved he shall gnash with his Teeth and melt away The Godly are their opposite Party then their Blessedness shall be so great that they shall envy their Happiness when they see the Godly in good Case and themselves miserable At the great Day the Wicked shall see the Believers Joy to the Increase of their own Sorrow Thirdly Against Themselves Their own Hearts shall reproach them Hos. 13.9 Thou hast destroyed thy self They shall rave and vex at their own past Folly past Neglects and past abuse of Grace and past refusal of that Happiness which others enjoy when they find their own Delights salted with the present Curse Little Comfort and Satisfaction shall they have when they remember they came thither to avoid the Tediousness of a few blessed Duties VSE Is to shame us that we make no more Preparation to escape this dreadful Estate or in the Language of the Holy Ghost that we do not Flee from Wrath to come No Motion can be earnest and speedy enough There are two things that are very great Wonders 1. That any Man should reject the Christian Faith so clearly promised in the Predictions of the Prophets before it was revealed and confirm'd with such a number of Miracles when it was first set a foot received among the Nations by so universal a Consent in the learned Part of the World notwithstanding the Meanness of the Instruments imployed in it and perpetuated to us throughout so many Successions of Ages who have had experience of the Truth of it And yet still we have cause to complain Isa. 53.1 Lord who hath believed our Report Some cannot out-see Time and look beyond the Grave 1 Pet. 1.9 He that lacketh these things is blind and cannot see afar off And 2 Pet. 3.3 There shall come in the latter times Scoffers and Mockers walking after their own Lusts Many dare not question the Precepts of Christianity because of their usefulness to humane Society and reasonable Nature they doubt of the Recompences and yet have a secret fear of them and seek to smother it by their Incredulity and unbelief But alas 't will not do They scoff at others as simple and credulous none so credulous as the Atheist there is a thousand to one against him At least if it prove true in what a case are they 'T will do them no hurt to venture upon probabilities 'till further assurance What assurance would you have Luk. 16.30 31. You have Moses and the Prophets if you believe not them neither will you be perswaded if one came from the dead Will you give Laws to Heaven God is not bound to make a Sun for them to see that wilfully shut their eyes Yet that way what assurance would you have to prove this is no Phantasm Doth God need a Lye to perswade you to your Duty But 2. The greater Miracle is that any should embrace the Christian Faith and yet live sinfully and carelesly that they should believe as Christians and yet live as Atheists You cannot drive a dull Ass into the fire that is kindled before him Prov. 1.17 Surely in vain is the net spread in the sight of any Bird How can men believe eternal Torments and yet with so much boldness and easiness run into the sins that do deserve them Many times not compelled by any terrour nor asked or invited by any Temptation but of their own accord tempt themselves and seek out occasions of sinning On the other side can a man believe Heaven and do nothing for it if we know that it will not be lost labour there is all the reason we should not grudge at it 1 Cor. 15.58 Be stedfast and unmoveable alwayes abounding in the work of the Lord for asmuch as ye know that your labour shall not be in vain in the Lord Now there are three Causes of this 1. Vnbelief 2. Inconsideration 3. Want of close Application 1. Want of a sound Belief Most mens Faith is but pretended as appeareth by the Effects 1. By our proneness to Sin If God did govern the world by Sense and not by Faith we should be other manner of persons than we are in all Holiness and Godliness of Conversation If we were sure and certain that for every Law we break or for every one whom we deceive and slander we should hold our hands in scalding Lead for half an hour how afraid would men be to commit any Offence Who would tast meat if he knew there were present Death in it yea that it would cost him bitter gripes and torments How cautious are men of their Diet that are prone to the Stone or Gout or Chollick where 't is but probable the things we take will do us any hurt We know certainly that The wages of sin is Death yet how little are we concerned at sin 2. By our backwardness to good Works Sins of Omission will damn as well as sins of Commission small as well as great It is not said Ye have robbed but Ye have not fed Ye have not cloathed not Ye have Blasphemed but Ye have not invoked the Name of God not done hurt but done no good And cast the unprofitable Servant c. 3. By our weakness in Temptations and Conflicts We cannot deny a carnal Pleasure yet we are told Rom. 8.13 If ye live after the flesh ye shall die Nor withstand a carnal Fear yet we are told Matth. 10.28 Fear not him that can kill the Body but fear him that can cast both Body and Soul into Hell But shrink at the least pains of Duty when we are told on the one hand 1 Cor. 15.58 That our labour shall not be in vain in the Lord On the other side Rev. 21.8 That the fearful and unbelieving shall have their part in the Lake which burneth with Fire and Brimstone which is the second death On the other side that 't is the most irrational thing to go to Hell to save our selves the labour of Obedience The whole world promised for a reward cannot induce us to enter into a fiery Furnace for half an hour If one much desiring sleep which is Chrysostome's supposition should be told that if he once nodded he should endure ten years torment would he venture 4. By our carelesness in the matters of our Peace If we were in danger of Death every moment we
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
Vers. 31. we have 1. The Person who shall be the Judge The Son of Man 2. The Manner of his Coming It shall be August and Glorious Where note 1. His Personal Glory He shall come in his Glory 2. His Royal Attendance And all the Holy Angels with him 3. His Seat and Throne Then shall he sit upon the Throne of his Glory First the Person is designed by this Character and Appellation The Son of Man He is called so to shew that he is True Man and descended of the present Race of Men He might have been True Man if God had framed his Substance out of nothing as he did Adam out of the Dust of the Ground And this Title is given him here as in many other Places when the last Judgment is spoken of as I shall shew you by and by 1. Partly to Recompense his foregoing Humiliation or despicable Appearance at his First Coming 2. Partly because of his Second Coming He shall appear visibly in that Nature as he went from us Act. 1.11 In like manner c. Christ shall come in the Form of a Man but not in the same humble and mean Appearance as now when he spake these things to them For 't is added for the manner 1. For his Personal Glory He shall come in his Glory Not in the Form of a Servant but becoming his present State All Infirmities shall be removed from his Soul and Body 'T is not a borrowed Glory but he shall come in his own Glory 'T is said Matth. 16.27 The Son of Man shall come in the Glory of his Father Here in his own Glory The Son of Man and the Son of God is only one Person and his Glory as God and his Father's Glory is the same So that He shall come in his Glory noteth either 1. His Divine Power and Majesty which shall then conspicuously shine forth Or 2. The Glory put upon the Humane Nature and so it will note his plenary Absolution as our Surety The Father sendeth him from Heaven in Power and great Glory He appeareth without Sin Heb. 9.28 He doth not say They that look for him shall be without Sin but He shall appear the second time without Sin unto Salvation That is fully discharged of our Debt First He came in carnem He shewed himself in the Nature of Man to be judged Then in carne He shall shew himself in the Nature of Man to judge the World At his First Coming he was holy yet in the Garb of a Sinner we judged him as one forsaken of God His Second Coming shall make it evident that he is discharged of the Debt he took upon himself 2. His Royal Attendance The Angels shall attend him both to honour him and to be employed by him 3. His Royal Posture He shall sit upon the Throne of his Glory A glorious Throne beseeming the Son of God and the Judge of the Quick and the Dead shall be erected for him in the Clouds Such as none can imagine how glorious it shall be till they see it Secondly The next thing that is offered in these words is The presenting the Parties to be judged And there you may take notice 1. Of their Congregation And before him shall be gathered all Nations 2. Their Segregation And he shall separate them one from another as a Shepherd divideth his Sheep from the Goats In the Segregation we have 1. The ordering them into two several Ranks and Companies Sheep and Goats Vers. 32. 2. As to Posture and Place Vers. 33. And he shall set his Sheep on the Right Hand and the Goats on his Left Not only a Separation as to Crhist's Knowledge and discerning them but a Separation in Place I begin with the first Branch The Appearance and sitting down of the Judge Two Points I shall observe 1. Doct. That the Iudge of this World is Iesus Christ. 2. Doct. That Christ's Appearance for the Iudgment of the World shall be Glorious and full of Majesty For the first Point That Iesus Christ is the Worlds Iudge 1. Here I shall enquire why he is Judge 2. In what nature he doct act or exercise this Judgement whether as God or Man or both First Let us enquire how Christ cometh to be the Worlds Judge and with what Conveniency and Agreeableness to Reason this Honour is put upon him To a Judge there belongeth these four things 1. Wisdom 2. Justice 3. Power and 4. Authority 1. Wisdom and Vnderstanding by which he is able to judge all Persons and Causes that come before him according to the Rules and Laws by which that Judgment is to proceed For no Man can give Sentence in a Cause wherein he hath not Skill both as to matter of Right and Wrong and sufficient Evidence and Knowledge as to matter of Fact Therefore in ordinary Judicatures a prudent and discerning Person is chosen 2. Justice is required or a constant and unbiassed Will to determine and pass Sentence ex aequo bono as Right and Truth shall require He that giveth wrong Judgment because he doth not accurately understand a thing is imprudent which in this business is a great Fault But he that doth rightly understand a Matter and yet is byass'd by perverse Affections and Aims and giveth wrong Judgment in the Cause brought before him that is highly impious and flagitious Therefore the Judge must be Just and incorrupt 3. Power is necessary that he may compell the Parties judged to stand to his Judgment and the Offenders may receive their due Punishment For otherwise all is but precarious and arbitrary and the Judgment given will be but a vain and solemn Pageantry 4. There is required Authority For otherwise if a Man should obtrude himself of his own accord they may say to him Who made thee a Judge over us Or if he by meer force should assume this Power to himself the Parties impleaded have a pretence of Right to decline his Tribunal and appeal from him Certainly he that rewards must be Superiour and much more he that punisheth For he that punisheth another bringeth some notable Evil and Dammage upon him but for one to bring Evil upon another unless he hath right to do it is unjust Therefore good Authority is required in him that acts the Part of a Judge These things as they stand upon evident Reason and are necessary in all Judicial Proceedings between Man and Man so much more in this great and solemn Transaction of the Last Judgment For this will be the greatest Court that ever was kept both in respect of the Persons to be judged which shall be all Men and evil Angels high and low small and great rich and poor Princes and Subjects and in respect of the Causes that shall be produced the whole Business of the World for six thousand Years or thereabouts or the Retributions made which shall be Punishments and Rewards of the highest Nature and Degree because Everlasting And therefore there must be a Judge sought
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
1 The kinds of Parables Argumentative and Representative Page 1 Patience of God to Sinners Page 198 Prayer what a Praying Frame is Page 74 Watching to Prayer in Prayer after Prayer what it is Page 75 Poor three sorts of Poor Devil's Poor Christ's Poor the World 's Poor Page 189 Power of Christ as Lord and Owner distinct from his Power as Governour and Ruler Page 81 The Right Christ hath to this Power Page 81 Christ cannot be divested of this Power Page 82 Power in Man to convert himself need not be dsputed but our Duty to be regarded Page 129 Perseverance in Christs Service Motives to press it Page 47 Personal qualifications we are to be careful of if we would be saved Page 51 Prejudices of carnal men against God Page 113 114 They are very natural to us Page 114 Preparation for Christs Second Coming the faithful prepare for it Page 40 Reasons for it Page 43 How the Scripture presseth it on us Page 40 It must be speedy and constant Page 77 Preparation for Heaven wherein it consists Vid. Readiness for Heaven Page 62 When the actual Preparation for Heaven should be made Page 62 63 Preparation of Heaven how and by whom the Kingdom of Heaven is prepared for us Page 170 For whom it is prepared Page 170 When it was prepared Page 171 Principles false Principles in doing good Page 15 A double Principle in Children of God Flesh and Spirit Page 27 Profession two-fold Vocal and Real Page 11 Not to be neglected Page 11 Not to be rested in and why Page 11 Profession of wicked men will fail them and when Page 47 48 Why the Profession of Wicked men will fail them Page 48 Punishment of Hell may stand with Gods Mercy Page 193 Punishment of Loss greater than Punishment of Sense Page 203 What the Damned lose in Hell Page 134 203 The loss of God's Sight in Hell great grief to the wicked Page 135 204 The greatness of the Loss the Damned have in Hell Page 204 Punishment of Sense what it is Page 205 Q. QUalifications personal we are to be careful of if we would be saved Page 51 R. REadiness for Heaven habitual and actual what Page 62 Why those only that are ready shall enter into Heaven Page 63 Receiving Christ what is required to it Page 58 Religion a little Religion reproved Page 18 Reasons of it Page 18 Negligence Inconsideration unmortified Lusts and Vnbelief destructive to Religion Page 18 19 Repentance late seldom true Page 69 Reputation of being good people not to be rested in Page 19 Resurrection of the Body proved Page 33 Whether Infants shall rise Infants or all in the state of grown persons Page 156 Reward the greatness of the Reward of Heaven Page 184 Riches why God sometimes giveth Riches to his People Page 181 Rich men should employ their Talents for the relief of the Poor Page 188 Reasons of it Page 189 Righteousness of Christ and of the Saints difference between them Page 49 Righteousness of God in the last Sentence Page 210 S. SAcrament Preparation for it necessary Page 21 How we should come to the Sacrament Page 22 Whether those that doubt of the truth of their Grace should come to the Sacrament Page 23 Salvation of our Souls to be regarded next to the Glory of God Page 91 Security Vid. Slumbring and Sleeping Self-denyal wherein it is seen Page 173 Senselesness of Mercies or Judgments the evil of it Page 29 Separation there shall be a Separation of good and bad at Iudgment-day and why Page 164 Sheep the godly are as Sheep and wherein it appears Page 163 How to know whether we are Sheep or Goats Page 164 Christ tender of his Sheep Page 162 Shepheard Christ represented as a Shepheard Page 161 Christ a good Shepheard a Great Shepheard and chief Shepheard Page 162 The Properties of a good Shepheard and how applyed to Christ. Page 161 How Christ is a great Shepheard Page 163 Sin a wrong to God Page 145 The Children of God apt to fall into Sin Page 24 Why we should watch to avoid Sin Page 73 Sins of Omission and Commission what they are Vid. Omissions Sinners add sin to sin and God in Hell adds wrath to wrath Page 198 Sleep moral what it is Page 23 Sleep spiritual what it is Page 24 Total and partial Page 28 29 When and how far it may seize on Christians Page 25 26 Whence it comes to pass Page 27 Slumber the cause of Sleeping Page 28 The Effects of it Page 24 The Signs of it Page 29 Motives against it Page 30 Directions to avoid it Page 31 Sloath in particular Callings the evil of it Page 123 Arguments to rouse us out of it Page 124 Sloath spiritual what it is Page 116 Who the spiritually Sloathful are Page 124 The evil of spiritual Sloath. Page 117 A sloathful Servant a wicked Servant Page 117 Signs when it comes on us Page 120 Motives that draw us to it Page 117 Means against it Page 119 Slumbring and Sleeping what it means Vid. Sleep Page 23 Slumber the Cause of Sleeping Page 28 Son of Man why Christ at his second Coming is called Son of Man Page 141 Sorrow of the Damned in Hell Page 136 Soveraignty of Christ in governing the World whence it accrews Page 145 Spirit how it dwells in Believers Page 13 The Testimony of the Spirit is usually given on the exercise and abounding of Grace Page 53 State of our Persons how to judge of it Page 41 Sympathy Christ takes what is done to his People as to benefits and injuries as done to himself Page 188 T. TAlents what may be accounted Talents Page 88 The various kinds of Talents Page 89 The diversity of Talents given to us Vid. Diversity Page 26 86 89 For all our Talents we must be responsible Page 83 93 99 All Talents are to be improved for God Page 84 87 88 Every one hath some Talent or other to improve for God Page 85 The Reasons why they are to be improved Page 92 The End wherefore Talents are to be improved Page 91 Motives to improve them Page 93 They are increased by being improved Page 93 Among those that improve Talents all are not alike fruitful Vide Hiding Talents Page 95 To whom the gain and increase of our Talents is to be accountable Page 91 What it is to trade with Talents Vid. Trading Page 90 In what sense they may be said to be lost Page 130 Talents not improved shall be lost Page 130 How these Talents are lost in this World Page 130 Temptations great Temptations require great Grace Page 52 Tender Christ tender of his Flock Page 162 Thoughts the usual ill Thoughts that Hypocrites have of God Page 113 Time want of Time no Excuse to sloathful Servants Page 122 Titles of Honour given to Christ must be verified by suitable practice Page 65 Torments of Hell to preach them profitable to good and bad Page 134 Hell a place of inexpressible Torments
Service about himself for bestowing on him the Gift of Miracles for trusting him with the Bag. Christ had lately washed his Feet as well as of the rest of the Apostles yet he obstinately goeth on in ways of Self-Perdition and his purpose of betraying his Lord and Master yea contrary to many Warnings given him Vse Oh take heed of a wilful obstinacy and wresting your selves out of the Arms of Mercy of being of such a disposition that nothing will reclaim you for that is to be a Son of Perdition Wilful Sins have a greater mark upon them than other Sins As when you go 1. Against an express Commandment Prov. 13.13 Whoso despiseth the Word shall be destroyed but he that feareth a Commandment shall be rewarded If a Commandment stand in your way it should be more than if a Band of Armed Men stood to hinder you Many make nothing of a Commandment they fear a Judgment from God or a Punishment from Men but never stand upon the Word of God 2. Against express Warnings of those that wish well to your Souls Deut. 1.43 So I spake unto you and you would not hear but rebelled against the Commandment of the Lord and went presumptuously up into the Hill When Men are wedded to their own Inclinations outfacing all Challenges in God's Name they will do what they are set upon Psal. 12.4 With our Tongues will we prevail our Lips are our own who is Lord over us This is not far from a Judgment 2 Chron. 36.15 16. And the Lord God of their Fathers sent to them by his Messengers rising up betimes and sending because he had compassion on his People and on his Dwelling-place But they mocked the Messengers of God and despised his Words and misused his Prophets until the Wrath of the Lord rose against his People till there was no Remedy This Contempt will draw down Wrath no means to appease God 3. Against Checks of Conscience and Motions of God's Spirit in our Hearts Acts 7.51 Ye stiff-necked and uncircumcised in Heart and Ears ye do always resist the Holy Ghost Conscience telleth them ye ought not to yield to this Sin whatever the Profit and Pleasure be yet Men kick against the Pricks and do that which their own Hearts disallow Rom. 14.22 Happy is he that condemneth not himself in the thing that he alloweth And in spight of these good Motions they will go forward to perfect the Sin which they have in chase then God lets them alone le ts them go on till they perish 4. Against Restraints of Providence when God hath hedged up their Way with Thorns or they have found much inconvenience in that course 2 Chron. 28.22 In the time of his distress he trespassed yet more and more This is that King Ahaz the Scripture sets a Brand upon him As Baalam would go on 2 Pet. 2.16 But was rebuked for his Iniquity the dumb Ass speaking with Man's Voice forbad the madness of the Prophet When Men go on over the Belly of more than ordinary Opposition till they perish A Miracle will not stop a Sinner in the violent pursuit of his Lusts. Providence hath a Language that biddeth us stop but the sway of Lusts is great and breaks through all Restraints Oh! take heed then of being self-willed stout-hearted in a sensual course wedded to our own Inclinations of being a Slave to Sensual Appetite and being led by it more than by Holy Reasons Take heed of love to some unmortified Lust especially to Covetousness this is the cause of extream violence in Sin Jer. 44.16 17. As for the Word that thou hast spoken to us in the Name of the Lord we will not hearken unto thee But we will certainly do whatsoever thing goeth forth out of our own Mouth to burn Incense unto the Queen of Heaven and to pour out Drink-Offerings unto her 2. Observe from his Character The Son of Perdition The same Name is given to Antichrist 2 Thess. 2.3 That Man of Sin be revealed the Son of Perdition Judas was a Type of Antichrist as they said of the blind Man John 9.9 Some said This is he others said He is like him The Pope boasteth that his Seat is Apostolical and that he is the Successor of an Apostle If we grant it and he will needs be a Successor of an Apostle there is an Error in the Person it is not Peter but Judas Let us see the Parallel 1. Judas was not a Stranger but a pretended Friend and an Apostle Acts 1.17 He was numbred with us and obtained part of this Ministry So the Pope obtained part of this Ministry Turks and Infidels are Enemies to Christ Antichrist must be one that seeketh to undermine Christ under a pretence of Friendship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for and against Christ. He maketh War with the Horns of the Lamb Rev. 13.11 If he were a professed Adversary what Mystery were there in it Now it is a Mystery of Iniquity 2 Thess. 2.7 A false Prophet Rev. 16.13 It is wisdom to discern him Rev. 13.18 Here is Wisdom Let him that hath understanding count the Number of the Beast 2. Judas sold Christ for a small Matter So Omnia Romae venalia Pardons Indulgences Freedom from Purgatory all to be bought at Rome The Antichristian State maketh a Market of Religion Truth is made to yield to Interest and Profit 3. Judas betrayed Christ with a Kiss Antichrist is a true Adversary of Christ and yet pretendeth to adore him He pretendeth to be his Servant and Vicar and is his Enemy not an Enemy without the Church but within the Church that betrayeth Christ under a colour of adoration 4. Judas was a Guide to them that came to take Jesus Christ is in Heaven Death hath no more dominion over him his natural Body is above abuse but in his mystical Body he still suffereth Acts 9.4 Saul Saul why persecutest thou me The Pope is the Head of the Persecuting State others are his Emissaries and Agents to persecute Christ in his Members It is a Politick Religion carried on with Cruelty 5. Judas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of Perdition as destroying himself and involving others in the same Condemnation So is Antichrist called in the Revelations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 9.11 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Destroyer of Souls of himself and others Vse Let all these things open our Eyes that we may behold the Man of Sin One Egg is not more like another than Judas and Antichrist 3. Observe That Carnal Practices will end in Perdition Because Judas is called the Son of Perdition let us see what course he took to undo himself Let us look upon his Sin and Punishment 1. For his Sin In the Story of Judas four Sins are most remarkable his Covetousness his Hypocrisy his Treason and his Despair 1. His Covetousness This was the Root of all as indeed it is the Root of all Evil 1 Tim. 6.10 Christ had made him his Treasurer and
those that stand upon the Shore to say to those that are tossed upon the Waves Sail thus They are tugging for Life the Cause is beyond our Direction and their Choice But these Persons are to be pitied yet counselled Besides God's Power we mingle much of our own Obstinacy and Peevishness as Rachel would not be comforted Jer. 31.15 We are to invite them to Christ and they are bound to hearken Their present Duty is to come for Ease Mat. 11.28 Come unto me all ye that are weary and heavy laden and ye shall find Rest for your Souls That is the only gracious Issue of Soul-Troubles as Christ cried My God on the Cross they are not exempted from believing But others are to be chidden It is a sad thing that Christians should not have the Wisdom to make use of their own Felicity We often hug a Distemper instead of a Duty as if God were better pleased with dolorous Impressions Lam. 3.33 He doth not afflict willingly nor grieve the Children of Men Not with his Heart so it is in the Hebrew It argueth ill thoughts of God Baal's Priests gashed themselves to please their Idols but God delighteth in the Prosperity of his Saints Men think there is more of Merit and Satisfaction in what afflictive it is a kind of Revenge they take upon themselves God hath required Sorrow to mortify Sin but not to satisfy Justice he would have us triumph in Christ whilst we groan under the Body of Death O consider Sowrness is a Dishonour to God a Discredit to your Profession a Disadvantage to your selves a Grief to the Spirit because you resist his Work as a Comforter Besides there is much of Ingratitude in it Complaints and Murmurings deface the Beauty of his Mercies As a Snail leaveth a frothy Slaver upon the fairest Flowers so do unthankful Christians leave their own Slaver upon the rich Mercies of God vouchsafed to them in Christ when they are always complaining and never rejoycing in God they leave the Slaver of their Murmurings upon them as if all were nothing If a King advance a Man and he always is sad before him he is angry Nehem. 2.2 Why is thy Countenance sad seeing thou art not sick This is nothing else but Sorrow of Heart Then I was â—ore afraid Because Men are prejudiced against Godly Joy let me tell you it is a Fruit of the Spirit Gal. 5.22 The Fruit of the Spirit is Love Joy c. In the Garden of Christ there groweth other Fruit besides Crabs It is a great Privilege of Christ's spiritual Kingdom Rom. 14.17 The Kingdom of God is Righteousness and Peace and Joy in the Holy-Ghost It is an Help in the spiritual Life Nehem. 8.10 The Joy of the Lord is your Strength It is as Wings to the Bird that makes you flie higher a sad Christian hath lost his Wings Well then consider these things Besides your unfitness hereby for your Duty the Unchearfulness of Professors darkneth the Ways of God and brings a Scandal upon Christ's spiritual Kingdom What cause have you to be always sad It must be either your Afflictions or your Sins For Afflictions if your Eyes were opened and earthly Affections mortified you would see no cause of Grief It can never be so ill with a Christian but he hath matter of rejoycing Nothing can deprive you of God of your Interest in Christ. Job 15.11 Are the Consolations of God small that they cannot counterballance worldly Afflictions Your Discontent cannot be greater than your grounds of Comfort It is true Nature will work Afflictions are bitter in the Root but the Fruit is sweet to a spiritual Palate Heb. 12.11 No Chastening for the present seemeth to be joyous but grievous it doth but seem bitter carnal Sense is not a fit Judg. But then for your Sins I confess Joy is proper to God's Children behaving themselves as Children but what shall we do when we have sinned I answer There is a Time to mourn and this is the Season of it If her Father had spit in her Face should she not be ashamed seven days Numb 12.14 It is good to be sensible of the displeasure of a Father Ay but in this Heaviness there should be a mixture of Joy Tho there be a Time to mourn yet Rejoyce evermore Great Heaviness without a mixture of Joy is sinful In this sence we should not mourn without hope We have to do with a God that is not implacable he mixeth Love with his Frowns In the midst of Judgment he remembreth Mercy and therefore we should mix Joy with our Sorrows Jer. 3.14 Turn O back-sliding Israel for I am married to you God doth not forget his Relation to us and so should not we Come again and I will make up all Breaches between you and me A Believer may fall grievously but not finally He doth not fall so but that God takes hold of him and we should learn to take hold of God Labour to recover your former Condition that you may freely rejoyce again by this means Love is renewed and strengthned 2. The other Sort are those that would rejoyce but do not provide matter of Joy Christ saith That my Joy may be fulfilled in themselves But in whom He had pleaded their Interest They are thine he had spoken well of them to the Father I am glorified in them Alas the Joys of others are but stollen Waters and Bread eaten in secret Frisks of Mirth when Conscience is asleep A Man cannot rejoyce in God till he hath some Interest in him 1 Sam. 30.6 David encouraged himself in the Lord his God when all was lost at Ziklag pray mark his God Tolle meum tolle Deum Take away mine and take away God God is better known in praedicamento Relationis quà m in praedicamento Substantia God in his Nature is terrible God in Covenant is sweet Habbak 3.18 Yet will I rejoyce in the Lord I will joy in the God of my Salvation When all things fail a Child of God runneth to his Interest The Object of Joy is Good but not Good in common but my Good Excellency and Propriety are the two Conditions of the Object of Joy Therefore holy Joy is not every one's Duty but theirs that have an Interest in God There are some Duties proper to the Saints that suppose such a State and Interest Prayer and Hearing are common Duties the Obligation lieth on all the Creatures it is the Homage they owe to God but now they are not immediatly bidden to rejoyce All are bound to provide matter for Joy but not all to rejoyce Carnal Men are for the present under Wrath liable to Hell Bondage is their Portion therefore clear up your Interest if you would rejoyce in God Men delight in their Children because they are their own Vse 5. To raise your Minds to the exercise of this Joy We should be more careful than we are to maintain our Peace and Joy To help you I shall shew First What Reason
have an Interest in his Care if their hatred be for Righteousness-sake and your being zealous in the Ways of God then you may know God will keep you for that is the main Request Keep them through thine own Name And why Because I have given them thy Word therefore the World hates them The more they are our Enemies for God's sake the greater help will God afford us Men use to send relief there where the Battel is sharp and hottest so when the Battel is sharpest and hottest thou hast an Interest in God's Protection 2. Point The World hateth them because they are not of the World because of their strictness and holiness they live contrary to their Interests and Lusts this is the very Cause Observe There is such a Sin as Antipathy against the Power of Godliness or hatred of others because of their strictness in the Service of God and diligence in Heavenly Things Here I. I shall give you Instances of this from the Word of God II. Discoveries of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Malignity III. Reasons of it and then come to apply it I. Instances of it from the Scripture The World's Hatred is disguised under other Pretences but this is the proper cause of it The Word is the best Judg of that which is a searcher of the Thoughts and Intents of the Heart God and his Word have the same Properties Heb. 4.12 The Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a discerner of the Thoughts and Intents of the Heart Now what doth the Word say The Word of God doth tell us doctrinally that it is so and giveth Instances and Examples of it 1. Doctrinally that it is so Let us begin with that place which describeth the first rise of it Gen. 3.15 And I will put enmity between thee and the Woman and between thy Seed and her Seed There is a natural enmity between the two Seeds as there is between a Toad and a Man a Wolf and a Lamb a Raven and a Dove so there is between the Seed of the Woman and the Seed of the Serpent that is between Christ and his upright Followers and so many of Mankind as fall to the Devil's share an Enmity that will never be laid aside while the World is the World and till the Devil turn Christian and be converted which will never be The next place is Prov. 29.27 An unjust Man is an abomination to the Just and he that is upright in the way is an abomination to the Wicked There is a mutual Enmity between the Good and the Bad so as they can never piece in a firm Friendship only there is a difference between the prosecution of this Hatred the Just hate not virum but vitium Sin is to be hated not the Person as we are not to love the Sin for the Person 's sake so we are not to hate the Person for the Sin 's sake A good Man abhorreth that which is evil he loatheth it in others but chiefly in himself Or as the Schools distinguish there is odium abominationis offensionis and odium inimicitiae The Godly are offended with the evil Deeds of others tho they do not hate their Persons but the Wicked hate the Godly odio inimicitiae they have an inbred Enmity against them and seek their destruction they hate them despightfully because of the old Hatred The next place is John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you You see Men are divided into two Ranks some are of the World and some are not of the World some there are whose Hopes and Hearts and Conversations are wholly here their Manners the temper of their Spirits and the course of their Worship is wholly calculated for the World Others there are that neither conform to the World in Judgment Affections nor Practice but wholly favour things past this Life are fitted for another World breath after it and labour for it Now let us see what different entertainment both these meet with some are dandled on the World's Knees suck freely of the Breasts of her Consolation Others are troubled and molested and exercised with all manner of Displeasures And why because they are chosen out of the World and called to the love and enjoyment of better things It is true there may be Contentions and Emulations among the Men of the World as their Lusts and Interests interfere and cross one with another but because they differ not in contrary general Principles and Ends the Hatred which they have towards their own is nothing so violent and extream as that which they have against the Godly and they do not so hate one another but that they can easily agree in this common Enmity against those who are upright with God as Herod and Pontius Pilate did and the Herodians and Pharisees against Christ and Gebal and Ammon and Amalek against Israel Thus you see Doctrinally the Scripture speaketh of such a thing 2. By way of Instance and Example Let us see how this Spirit of Enmity hath been working and how the Holy Men of God have had bitter experience of it Abel was slain by Cain Let us begin with Cain the Patriarch of Unbelievers Now the Holy Ghost giveth us a Comment on that Action 1 John 3.12 Not as Cain who was of that wicked One and slew his Brother And wherefore slew he him Because his own Works were Evil and his Brother 's Righteous The one was the Seed of the Woman the other of the Serpent the one worshipped God after the right Order and brought the First the Fat the Tenth to the Lord the other was slight and careless in Worship The Targum of Jerusalem mentioneth a Disupte that happened between them concerning the Providence of God and the Last Judgment and the World to come and those wholesome Doctrines by which Godliness is maintained Non est judicium nec Judex nec Soeculum aliud nec munus pro justis nec poena pro impiis However this we are sure it was for his Godliness that this outrage was committed upon him Let us go a little lower in the story of the Patriarchs we shall find Isaac scoffed at by Ishmael Gen. 21.9 Upon which practice of his the Apostle glosseth thus Gal. 4.29 As he that was born after the Flesh persecuted him that was born after the Spirit so it is now Scoffing and Mocking is a kind of Persecution ever so it was and ever so it will be while there are two Seeds in the World Whatever civility the Men of the World have they are all opposite to Grace and Godliness and do not only refuse and resist it in themselves but hate it and persecute it in others I say they that have
testimony to their Consciences that they could find nothing against them but in the matter of their God Dan. 6.5 They have no real matter against them and therefore feign and suppose these Crimes to justify their Opposition for they devise Crimes because they find none 5. Because if a Man be Strict and Conscientious Mortified sober of Life and Behaviour the World is apt to judg him one of such an hated Party As if any named the Name of God with reverence they suspected them for Hereticks if they said if the Lord will And we read in the Story of the French Martyrs when Sanpanlius reproved a Man for Swearing he was presently suspected to be a Hugonot and so condemned As if it were said in the Language of the Damsel to Peter Thou art one of them for thy Speech bewrayeth thee If any were humble mortified serious the World suspecteth them 6. The Consciences of Wicked Men are as a thousand Witnesses Non amo te Sabedi c. Ask Conscience what is the matter they cannot look upon them without fear and shame Their Heart riseth against them and what is the Reason All regular Affections may be justified the Cause is bad and Men are loth to render it 7. It appears by the Joy that Wicked Men take when they have any thing offered to justify their Opposition as suppose by the Scandals of any that profess the Ways of God as the Heathens took an advantage from the impurity of the Gnosticks to defame all Christians Regular Zeal is accompanied with Compassion and flyeth not from the Persons to the Cause from the Faulty to the Innocent to the whole Generation of the Just. It is Hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Haman thought scorn to lay hands upon Mordecai alone but sought to root out the whole Seed of the Jews Esther 3.6 SERMON XXIII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God I now come to the Reasons thereof 1. Difference and Estrangement in course of Life is a provoking thing Therefore Men that live in any sinful course are loth that any should part company with them 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot speaking evil of you Therefore they hate them because of the difference in course of Life Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God and others There is a contrariety in their Dispositions the one have the Spirit of the World the other have an heavenly Spirit 1 Cor. 2.12 They are employed in the Service of contrary Masters Christ and Mammon Mat. 6.24 Christ and Belial 2 Cor. 6.15 They are guided by contrary Rules the Law of Sin and the Law of Righteousness the Customs of the World and the Will of God And they are carried in all their Ways and Actions to contrary Ends the one living for earthly the other for heavenly Things Whence it must necessarily follow that they must continually cross one another in the Course of their Conversation 2. This is not all it is not only a Difference but a Difference about Religion and usually Hatreds that arise from Difference in Religion are very deadly that which is for the Restraint of Passion is made the Fuel of it and instead of a Judg a Party The Samaritans and Jews could not endure one another The nearer they agree the Strife is the greater when they are outstripped in that Form Proximorum odia sunt acerrima A Turk hateth a Jew more than a Christian a Jew hateth a Christian more than others So in the other Subdivision the nearer and more conjoined in a common Profession the greater the particular Breach and the Hatred more fierce 3. It is not only difference about Religion but between the true Religion and false False Worships tho never so different may better agree together than the false with the true as Darkness and Darkness will better suit than Light and Darkness and one Error will give better Quarter to another than either will to the right Worship of God The Heathens tolerated the Epicureans that denied Providence and took away all respect and care about Divine Matters and yet persecuted Christians The strict Profession of the Name of the true God enrageth more than to say There is no God The Romans when they had captivated any Nation worshipped the Gods of it except it were Jehovah the God of the Jews yea afterward tho the Jews were equally against the Idolatries of the Gentiles as the Christians yet they were not so generally hated and persecuted So that Hatred and Persecution is the Churches Lot and the evil Genius that followeth the Gospel where-ever it goeth Other Religions tho much different among themselves can agree well enough and live together in Peace when the malignity of the World is turned upon that which is true Under Rome-Antichristian the Jews were tolerated but not Protestants But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion It is needful to speak to this that we may search this Sore to the bottom Holiness is lovely and there is a natural Veneration of what is strict and Godliness in the Power of it tendeth to Love and Meekness and teacheth Men Patience in Wrongs and Readiness to give and to forgive to do good to all to pass by Injuries and to render good for evil Why should such an amiable Thing be hated I answer 1. The Devil's Instigation is one great Cause he hath great Wrath against the Saints their Increase presageth his Ruine Rev. 12.12 The Devil is come down unto you having great Wrath because he knoweth he hath but a little Time And he hath great Power over wicked Men Ephes. 2.2 The Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience As he worketh other Sins in them so this Sin of Hatred and Trouble to the Saints John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning And Cain is said to be of that wicked One 1 John 3.12 They are his Seed and there is an old Enmity between the Seeds The original Cause is Malignity against God Rom. 1.30 Haters of God It is a part of Original Sin they hate God and hate his Saints God should speed no better than his Saints if he were in their Power But the actual Cause is 2. On Man's part and there seemeth to be a double Reason Pride and Envy Pride is impatient of Reproof and Envy looketh with an evil eye upon their Privileges and Advantages in Christ. 1. Pride which is impatient of Reproof Strictness is an Object reviving Guilt Heb. 11.7 Noah
moved with fear prepared an Ark to the saving of his Family whereby be condemned the World Your Life is a Reproof that maketh them ashamed John 7.7 The World hateth me because I testify of it that the Works thereof are evil Every wicked Man loveth another velut fautorem adjutatorem excusatorem sui criminis One wicked Man doth not put another to the Blush It is no shame to be black in a Country of Negroes where all are black Their Conversation is a living Reproof Thy Guilt is upbraided by their righteous Works their Conversation upbraideth thy Conscience the sense of thy Guilt and Negligence is revived by their righteous Works and serious Diligence in Heaven's Way We are impatient of a verbal Reproof much more of a real Their holy Lives beget a Fear and Awe Mark 6.20 Herod feared John knowing that he was a just Man and holy and observed him Christ saith here not only I have given them thy Word but They are not of the World They do not only teach things contrary to the World but live contrary to the World Many a strict Preacher may be a carnal Man and the World and he may agree well enough They look upon Sermons as Words spoken of course it is the holy Conversation that enrageth most as Elephants are enraged with gorgeous Apparel They have no Vail and Cloak for their Sins Thieves rob in the Night they would fain extinguish the Light The World cannot endure to be condemned from that Light that shineth from the Godly as the Sun is burdensom to the Owl and other Night-Birds John 3.19 20. This is the Condemnation that Light is come into the World and Men loved Darkness rather than Light because their Deeds were Evil. For every one that doth Evil hateth the Light neither cometh he to the Light lest his Deeds should be reproved 2. Envy at God's Favours bestowed on them John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you Cain was not only upbraided by Abel's better Sacrifice but envied God's acceptance of him Gen. 4.4 5. Joseph's party-coloured Coat and his Father's Favour stirred up envy in his Brethren This is the difference between Envy and Emulation Envy is accompanied with Laziness as Emulation with Industry There is between the Good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good contention Heb. 10.24 who shall be most forward Emulation is good if separated from Carnal Aims but Envy which is accompanied with Sloth maketh a Man malign that Good which is in others Envy hath an evil Eye it cannot look upon Goodness without grief When others are at the top of the Hill and they lie lazily at the bottom they fret at those which are at the top they will not put in for the Privileges of Christianity and therefore are troubled with those that do so Divine Grace hath made a distinction and those whom God blesseth to be Objects of his Love the World chuseth to be Objects of Hatred Vse 1. If the Children of God have the World's respect at any time they have need to look to their Consciences Do not you symbolize with them in Carnal Practices Luke 6.26 Cursed are you when all Men speak well of you for so they did to the false Prophets Phocion upon a general applause went home and said Quid mali feci Do not you at least let fall the Majesty of your Conversation A Child of God may find external Favour as the three Children did in Babylon by God's over-ruling Power on Men's Spirits Prov. 16.7 When a Man's ways please the Lord he maketh his Enemies to be at peace with him The World may do it in design as Hannibal abstained from Fabius his Fields to render him suspected or else to oblige by Courtesies and gain them to their Faction and Party However you have cause to look to your selves it is ill to be sollicited as a chast Matron is troubled to be sollicited to Lust. Have not you given them some advantage Do not you share with them in their Wickedness When the World's Respects run out so fairly and smoothly towards you you have cause to suspect your selves At least take the more heed that you do not seek to make your Conversation more pleasing by suiting your self to the Customs and sinful Courses of Carnal Men. Vse 2. To press all to avoid this Sin and Snare of Death especially in these Times of Dissention Oh take heed whatever you do whatever Differences you cherish or whatever Party you stick to that you be not guilty of Hatred against the Power of Godliness Let not the Saints act the Wickeds part The spirit of Enmity seeketh other Pretences Hold not Communion with the wicked World in their malignity and spight against God's Children 1. It is a mark of a Child of the Devil the express Image of Satan Thereby our Saviour convinced the Jews to be of their Father the Devil because they hated him that came from God John 8.40 41. But now ye seek to kill me a Man that have told you the truth which I have heard of God this did not Abraham Ye do the Deeds of your Father And Vers. 44. Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning and abode not in the Truth because there is no Truth in him And St. John 1 Epist. 3.10 In this the Children of God are manifest and the Children of the Devil whosoever doth not Righteousness is not of God neither he that loveth not his Brother This manifests Men to be the Children of Satan because they love not their Brethren as Cain loved not Abel You express the Image of Satan to the Life when this is the ground of your hatred 2. It is very provoking Sin and it is the more provoking because we enjoy so many Benefits by them It is sad to hate Men for their Godliness for Christ's Names sake Look as it is a commendation of Kindness on the one side so it is an aggravation of Injury on the other Mat. 10.42 Whosoever shall give to drink unto one of these little Ones a Cup of cold Water only in the name of a Disciple verily I say unto you he shall in no wise lose his Reward The height of this Sin is the Sin against the Holy Ghost the wilful persecuting of the known Truth therefore take heed that you be not guilty of any spice and degree of it 3. It is possible for them that profess Religion to hate one another for their strictness in that Religion Pseudo-Christians may be hot and violent the Beast pusheth with the Lamb's Horns Rev. 13. Isa. 66.5 Your Brethren that hated you that cast you out for my Names sake said Let the Lord be glorified Men that are Brethren that had great pretences of Zeal hate you for my Name 's sake
the strength of Desire Many of God's Children are tempted to make away themselves but I never heard of any that were tempted to make away themselves in the heighth of Assurance or out of the vehemency of Spiritual Desire tho the present Life be accompanied with many Vexations and Afflictions Despair maketh Men to lay violent Hands on themselves but not Assurance as Saul fell upon his Sword and Achitophel went home and hanged himself and Judas was his own Executioner But Assurance tho it desireth God's presence yet it tarrieth God's leisure Waiting is a Fruit of Faith as well as Confidence Spiritual Desires are always conceived with Submission and Obedience if God hath more work they can brook the delay of the Reward and tarry for their Wages I remember a Passage of a Heathen of Tully in his Somnium Scipionis when Scipio had said If true Life be only in Heaven why stay I then upon Earth why haste I not to come to you No saith his Father unless God free thee from the Fetters of thy Body thou canst not come hither Men are born and bred upon this Condition that they should promote the good of the World You must not fly from the Duty assigned by God the Soul is to be kept in the custody of the Body till it be commanded thence by God that gave it at first This was his saying and indeed it is wonderful Christians learn to wait Gâ—d's leisure it is better to be with Christ but you must not look for your Wages till you have done your Work When a Sentinel is set upon the Watch he must not come off without the Commander's leave and till he is discharged by Authority God hath set us in a Watch and we must not leave our Ground till we have done all that is injoined us till we receive a fair Discharge This Point will serve to open two Cases 1. Case Whether Men confessing Christ may make away themselves to avoid the cruel Torments of their Persecutors and they know not certainly what their strength may be able to sustain This was a great Case in the Primitive Times and it may be still of use Eusebius telleth us lib. 8. cap. 24. that in the Time of Dioclesian's Persecution which was very bloody and cruel there were divers that procured Death to themselves by leaping down from Losts and high Places or else thrust themselves through with Knives or Swords I Answer This is sinful Christ prayeth not that his Disciples might be taken out of the World but kept from the Evil. The sinfulness appeareth 1. Because this is an Act of Disobedience contrary to the Law of God Thou shalt not kill now the more unnatural any Act is the greater is the Crime A Man is not Lord of Life and Death 2. It is an Act of Distrust 1 Cor. 10.13 There hath no Temptation taken you but such as is common to Men but God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it God will either temper the Affliction to our strength or raise our strength to the degree of the Affliction Christ hath laid in this Prayer for our encouragement in this Case Keep them from the Evil it is a making haste as if God would not be faithful but require Brick where he giveth no Straw 3. It is a disparagement and dishonour to the Cause which we maintain It robbeth God of a great deal of Glory when he calleth us out to shew our Love to him to take our Lives out of God's Hands when he claimeth them Rom. 14. 7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Providence hath singled you out to be Witnesses God by his Providence challengeth his due It is a retracting of your Vows And therefore tho God may be merciful to the Soul yet the Act is unnatural and sinful and base when God hath drawn you out to be him Champions and Witnesses to the World 2. Case is about wishing for Death You know the Law doth not only forbid Acts but Thoughts and Desires Therefore is it lawful to long for Death and Dissolution We find Instances on both Hands in the Scriptures The murmuring Israelites are taxed Exod. 16.3 Would to God we had died by the Hand of the Lord in the Land of Egypt And it is usual for Men in a pet to wish themselves dead to curse the day of their Birth and long for the day of their Death On the other side Paul out of a spiritual Affection desireth to be dissolved and to be with Christ. Phil. 1.23 I have a desire to depart and to be with Christ. What shall we say in this case I Answer in several Propositions 1. There is a great deal of difference between serious Desires and passionate Expressions The Desires of the Children of God are deliberate and resolved conceived upon good grounds and after much strugling with Flesh and Blood to bring their Hearts to it Carnal Men are loth that God should take them at their word as he in the Fable that called for Death and when he came desired him to help him up with his Burden Alas they do not consider what it is to be in the state of the Dead and to come unprovided and unfurnished into God's Presence We often wish our selves in our Graves but if God should take us at our word we would make many Pauses and Exceptions Men that in their Miseries call for Death when Sickness cometh will run to the Physician many Gifts are promised if Life could be restored None more unwilling to die than those that in a Passion wish for Death 2. We must carefully look to the grounds of these Wishes and Desires Carnal Wishes for Death arise either 1. Out of violent Anger and a pet against Providence as Jonah 4.3 Therefore now O Lord take I besâ—ech thee my Life from me for it is better for me to die than to live And Vers. 8. He fainted and wished â—n himself to die and said It is better for me to die than to live The murmuring Israelites when they felt the Famine of the Wilderness wished they had died in the Land of Egypt When Men are vexed with the World they look upon Death as a Release to take vengeance upon God to deprive him of a Servant 2. In deep Sorrow as Job 3.11 Why died I not from the Womb Why did I not give up the Ghost when I came out of the Belly And Job 6.8 9. O that I might have my Request and that God would grant me the thing that I long for Ever that it would please God to destroy me that he would let loose his Hand and câ—â—â—e off Elisha 1 Kings 19.4 He
place of Snares which make the Saints go up and down groaning Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death All conditions of Life may become a Snare Prosperity Adversity Prov. 30.8 9. Give me neither Poverty nor Riches feed me with Food convenient for me Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of God in vain Mark either condition hath its Snares but Prosperity hath most As a Garment too short will not cover our nakedness and too long proveth lacinia praependens ready to trip up our Heels Many that carry themselves well in one Condition quite miscarry in another as it is observed of Joab 1 Kings 2.28 That he turned after Adonijah tho he turned not after Absalom Ephraim is a Cake not turned Hosea 7.8 The young Prophet that withstood the King is overcome with the Insinuations of the old Prophet 1 Kings 13.16 17. Some miscarry in Adversity others in Prosperity but more there as Diseases that grow of Fulness are more dangerous than Diseases that grow of Want the taking God's Name in vain is not so bad as denying God Lest I be full and deny thee lest I be poor and take thy Name in vain They that are full live as if there were no God at all there is the Snare And in Adversity we are impatient as in Prosperity we are forgetful 〈◊〉 God Paul learned of Christ how to be abased and how to abound Phil. 3.12 We â—â—st do both but there is a greater Snare in Prosperity the more of the World the worse as fat and fertile Grounds are most rank of Weeds and produce most Thorns and Thistles Rom. 8.39 Nor heighth nor depth shall separate us from the Love of God that is in Christ Jesus our Lord the depth of Misery is a snare and the heighth of Happiness too there the Snare is greater Misery is often made an occasion to bring us to Christ but never Fulness Ease and Plenty The Moon is never eclipsed but when at Full God's Children have most miscarried then David was not foiled with Lust whilst he wandred in the Wilderness but whilst he walked on the Tarras of his Palace then Men discover themselves as a leaky Vessel is known when it is filled with Water Adversity makes Men more reserved and serious when the Vessel is empty its hollowness and unsoundness is least discovered Thus every Condition may prove a Snare So every Calling and Course of Life In ordinary Callings a long familiarity breedeth a liking and the Soul receiveth Taints from Objects to which we are accustomed Men that have much to do in the World had need take heed of a worldly Spirit continual presence of the Object secretly linketh the Affections Long suits prevail at length and green Wood kindleth by long lying on the Fire When the Course of your Callings and Emploiments put you much upon worldly Business the Heart is drawn away from God insensibly and you will find less savour in Holy Things Yea in that Calling which immediately respects the Service of God there wants not Snares 1 Tim. 3.6 Not a Novice lest being puffed up with Pride he falleth into the condemnation of the Devil Holy Things are often abused by a perverse Aim Those that are set on the Pinacles of the Temple are in dangeâ—â— The Devil carried Christ thither with an intent to tempt him Christ prayeth here principally for the College of the Apostles Ministers are in danger as well as others we have our Temptations as well as you Nay in all Actions and Imploiments Worship Feeding Trading Sporting all these may become a Snare and Temptations are like the Wind that bloweth from every Corner East West North and South So there are Temptations in Worship to Pride Self-confidence Carnal distractions Satan stealeth away our Hearts from under Christ's own Arm. When the Sons of God met together Satan was amongst them Job 1.6 Not only our Table may be turned into a Snare but Duties into Dung. In Recreations Eating Drinking Bodily-refreshments there is a Snare Job 1.5 Job sacrificed while his Children were a banquering At a Feast there are more Guests than are invited Evil Spirits haunt such Meetings and usually Men let loose themselves to a carnal Liberty at such a time Satan to be sure to be welcome bringeth his Dish with him a Bait for every Humour 1 Tim. 4.5 The Creatures must be sanctified by the Word of God and by Prayer We must not only ask God's Leave but his Blessing So Pleasures if not sanctified bring a brawn and deadness upon the Heart 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth So also in all Places in Company and when we are alone we are still in danger In Company we are in danger to be provoked to Wrath or tempted to Sin â— tho open Excesses manifest their own odiousness yet secretly we learn of one another to be cold careless less mortified In good Company Nature is very susceptible of Evil and we imitate their Weaknesses sooner than their Graces Gal. 2.13 Barnabas was carried away with their dissimulations So in Privacy when we are alone the Devil often abuseth our Sollitude Christ was tempted in the Wilderness Mat. 4.1 In the vast World there is no Corner where a Man can be privileged from Temptations how hard a Matter is it to be alone when we are alone or to have none with us but God and our own Souls It is good to be alone with God but not with Satan John 16.32 Ye shall leave me alone and yet I am not alone for the Father is with me Now few can say so alas we have cause to say here I am alone but I am not alone for Satan is with me So also there is danger from the Men of the World and the Things of the World The Men of the World are apt to insnare us by their Counsels or Threatnings Sin is as earnest to propagate it self as Grace wicked Men would have the whole World to be all of piece they are Panders and Bawds to Wickedness to draw others into the same Snare with which they are held themselves they are the Devil's Factors and when they cannot prevail then they rage and slander and persecute They think strange that you do not run with them into the same excess of riot speaking evil of you 1 Pet. 4.4 The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we lived in Lasciviousness Lusts excess of Wine c. Then the Things of the World There are several Baits for every Temper Pleasures Honours Profits Satan is well-skilled in Tempers he dresseth the
ad Tumulum sed quaeritur Testamentum saith Optatus In this Testament he speaketh his Mind as if he were alive God taught by Oracle Christ when bodily present taught his Disciples by Word but his Will and Testament is written Isa. 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them 2. Make it your Direction and constant Rule of Faith and Manners All other Rules are uncertain the Traditions and Opinions of Men. Psal. 119.152 Concerning thy Testimonies I have known of old that thou hast founded them for ever Among Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle what one Age counteth Just and Good another counteth Vain and Frivolous but God hath given us a setled Rule Not Providence it is to be observed but it doth not always speak by way of Approbation nor point out the best Way Not impulse of Spirit this is to be regarded with other Circumstances of a known Duty Acts 17.16 His Spirit was stirred in him when he saw the City wholly given to Idolatry Acts 18.5 Paul was pressed in Spirit and testified to the Jews that Jesus was Christ. Not Necessity Man never was necessitated to sin David's eating the Shew-Bread in necessity does not prove it For Ceremonials must give place to Moral Duties But now observe the Word as if God himself spake from Heaven Gen. 3.3 God hath said Ye shall not eat of it neither shall ye touch it lest ye die What the Word saith God saith Psal. 119.105 Thy Word is a Light unto my Feet and a Lamp unto my Paths SERMON XXX JOHN XVII 18 As thou hast sent me into the World even so have I also sent them into the World IN the Context our Lord had prayed for Conservation and for Sanctification first he saith Keep them through thine own Name Vers. 11. Then Sanctify them through thy Truth Vers. 17. In this Verse is the Reason of the latter Request why he prays for Sanctification for the Apostles and the Argument which he uses is I have sent them into the World It was at Hand and therefore it is spoken of a thing done I am about to send or it referreth to his Election and Choice I have called them that I may send them to preach the Word The same Office which thou hast put upon me as a Prophet I have put upon them and therefore sanctify them They that are sent abroad to preach the Gospel need special Preservation and special Holiness their Dangers are great and so are their Temptations So much Holiness as will serve an ordinary Christian will not serve a Minister The Measures of the Sanctuary were double to other Measures and so should the Graces of Ministers be double to the Graces of others It is not enough that Ministers excel in Gifts but they must also excel in Holiness they are to bear forth the Name of Christ before the World and therefore they should resemble Christ more than others do This is the Reason of the Context Sanctify them through or by thy Truth for I have sent them into the World as thou hast sent me into the World In the Text there are two Things First The Mission of Christ. Secondly The Mission of the Apostles Together with the Comparison between them both As thou hast sent me into the World even so c. First The Mission of Christ Thou hast sent me into the World Here you may consider I. Who sends II. The Nature of this Mission or what this Sending is III. The Ends and Purposes why Christ was sent I. Who sends Christ saith to his Father Thou hast sent me The Holy Ghost sends as well as the Father yea the Son sends himself The Trinity are one in Essence and in Will and their Actions are undivided Why then doth he say to the Father Thou hast sent me into the World I Answer It is chiefly ascribed to the Father because it is his Personal Operation In the Oeconomy of Salvation the Original Authority is said to reside in God the Father he sent Christ and the Spirit fits and qualifies him and the Son he takes Humane Nature and unites it to his own Person Now there is a great deal of Comfort in this that the Father sends Christ. The Father being first in the Order of the Persons is to be looked upon as the offended Party and as the highest Judg. All Sin is against God and it chiefly reflects upon the first Person to whom we direct our Prayers and who is the Maker of the Law and therefore requires an account of the breach of it It chiefly reflects upon the first Person to whom Christ tendred the Satisfacton Sin it is a grieving of the Spirit it is a crucifying of Christ there is wrong done to all the Persons of the Godhead but in the last result of all it is an Offence to God the Father and an Affront to his Authority for all that is done to the other Persons redounds to him It is his Spirit that is grieved and our Saviour thus reasoneth Luke 10.16 He that despiseth me despiseth him that sent me So that he is the wronged Party And again he is the Supream Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour but in the Oeconomy and Dispensation of Salvation the Father is to be looked upon as Judg and Chief Therefore Christ doth say My Father is greater than I. And all Addresses are made to him not only by us but by Christ Father forgive them they know not what they do And Christ is said to be an Advocate with the Father 1 John 2.1 I say in that Court and Throne that is erected the Father is Supream and if it passeth God the Father the Business is done So John 14.16 I will pray the Father and he will give you another Comforter that he may abide with you for ever Pardon Comfort Grace all comes from the Father as the Fountain and first Cause It is true it is said Mat. 8.6 That the Son of Man hath Power on Earth to forgive Sins but this is by Commission from God the Father Well then the Father sendeth Christ. Eli saith 1 Sam. 2.25 If one Man sin against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him There may be an Umpire to compromise the dâ—â—â—erence between Man and Man and award Satisfaction to the Party offended but now who shall state the Offence and compound the difference between Us and God Can there be an Umpire above God that can give Laws to God The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal And who is a fit Person to arbitrate the Difference This is a Doubt that would have remained to all Eternity unsatisfied a Question that never could be answered Where should we find an Umpire between God and Us to have awarded a
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
vid. Willingness Did not fall out by chance Page 180 Were appointed by the Father Page 7 Foretold by the Prophets Page 8 Always attended with some Glory Page 9 Sufferings of God's People short Page 8 God's People to prepare for them Page 194 vid Troubles When they come do not think strange at them Page 195 How to know when God is about to bring Trouble on the Church Page 164 Cautions in suffering for Christ. Page 117 Christ hath Experience of his Peoples Sufferings Page 134 T. TEaching of Christ the manner of it Page 69 Christ the great Teacher of the Church Page 74 Temptations fitted to every State Page 135 To every Condition Calling Action Place Page 214 215 Lust within gives advantage to Temptations without Page 129 260 Tender God is tender of his Truth and Saints Page 239 337 Threatnings of the Word always fulfilled Page 250 Objections answered Page 250 Titles of God in Scripture suited to Requests made to him Page 136 349 367 Toleration Arguments against it Page 236 Treason against Christ one of Judas's Sins Page 175 To be avoided Page 178 Trinity the Doctrine of the Trinity opened and proved Page 37 vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Person How we are to imitate the Trinity Page 168 309 Truth a great Treasure Page 236 Truth of the Scriptures Scriptures must be fulfilled Page 182 vid. Scriptures Divine Authority U. VIctory over evil to be preferred before Exemption from it Page 213 Vision of Christ in Heaven ocular and mental what Page 358 359 Why our Happiness lies in it Page 359 Vision the cause of all Fruition in Heaven Page 359 It shall be comfortable Page 361 Who are they that shall see Christ in Heaven Page 361 Union moral of Believers one with another what it is vid. Unity Page 106 303 Union mystical of Believers with Christ what it is Page 160 301 389 The whole Trinity is concerned in this Union Page 301 Whole Christ is united to a whole Believer Page 301 This Union is secret and mysterious but real Page 302 Illustrated by the Union of Head and Members Page 302 And by the Conjugal Union Page 390 All the Ordinances have an aspect on our Union with Christ. Page 332 How this Union is brought about and in what order Page 389 What the Act of Faith is whereby we are united to Christ. Page 389 The end of it Page 333 The advantages Believers have by it Page 305 Glory the Fruit of Union as well as Grace Page 326 The Honour and Happiness of those that are united to Christ. Page 304 305 The Resemblance between the Mystical Union and the Union of the Divine and Humane Nature in Christ. Page 308 The disagreement between these two Unions Page 308 The Resemblance between the Mystical Union and the Union of Father and Son in the Trinity Page 308 Why Christ prayeth for this Union Page 303 How we may know we are united to Christ. Page 305 391 Those who are united to Christ to look for greater things than they enjoy Page 326 This should teach us Dependance Page 331 What those Fruits are of it whereby the World is convinced of the Truth of Christianity vid. Conviction Page 311 320 Unity of Believers hath some resemblance of the Unity of the Divine Persons Page 167 What is contrary to it Page 165 To be prayed for Page 163 Believers to be earnest for it Page 165 How much Christ's Heart is set on the Unity of his Members Page 161 vid. Love of Brethren Why Christ so earnestly prays for it Page 162 Arguments to press it Page 166 It is possible to be attained Page 163 What an excellent Blessing it is Page 162 The need the Church hath of it Page 163 Directions to attain it Page 166 Directions to restore it Page 166 How God keepeth the Saints together Page 168 Unity between God and Christ. Page 307 Unworthiness what we should do when dejected with a sense of our Unworthiness Page 344 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original and Signification of the Word vid. Person Page 38 W. WAiting â—n God a Duty tho we want outward Supplies Page 172 Walk Christians to walk wisely towards them that are without Page 203 Warning Sinners to take warning by Iudgments on others Page 180 Watching what a Believer should watch against Page 216 Watching and Prayer should go together Page 216 Welcome of Christ by the Father at his Ascension Page 123 Willingness of Christ to undertake the Work of Redemption Page 286 And to suffer Page 9 287 Word of God the necessity of God's giving us a Word Page 238 VVhat it is Page 240 To be reverenced Page 250 How given to Christ. Page 88 The proper means to work Faith Page 88 vid. Faith It will work without Miracles Page 89 The Spirit will not work without it Page 89 The Power of it to convert Souls Page 89 The Truth of it vid. Scripture Divine Authority It helps our Ioy. Page 190 Work every Man hath his Work Page 52 This Work is given to him by God Page 53 This Work must be finished Page 54 World why God permits his People to be in the World Page 131 The weakness of the World Page 105 The danger of living in the World Page 129 214 The Enemies we meet with in the World Page 130 Christ apprehensive of his Peoples danger in this World and why vid. Daâ—ger Page 133 VVhy we should grow weary of the World Page 135 How Christians are not of this World Page 204 VVhy Christians are not of this World Page 204 Characters of those that live as if they were of this World Page 206 How to know whether our Hearts are set on this World vid. Heart Page 206 207 How should a Christian know when the Worâ—d incroacheth upon him Page 217 VVe can never enough be cautioned against the World Page 222 Worldly Conversation wherein seen Page 209 Worldly Men their dangerous Estate Page 106 Men of the World apt to defile the People of God Page 130 How the People of God differ from the Men of the World Page 191 Worldly Spirit to be avoided Page 224 Worldly things are frail Page 148 Worldliness expressed by Adultery and Idolatry and why Page 217 223 Arguments against it Page 223 Worldliness of Professors brings Troubles on the Church Page 195 Worship God to be worshipped in an holy manner Page 142 VVe should go away the more holy from Worship Page 142 A TABLE Of the Places of Scriptures explained in this PART    Pag. GEn. 3. 15. 197 19. 17. 216 Ex. 28. 12 29. 265 29. 4. 230 1 Sam. 2. 9. 171  25. 86 264 Job 1. 5. 105 4. 18. 138 31. 14. 56 Psalm 14. 1. 33 16. 3 4. 106 19. 7 8 9. 235 24. 7 8. 253  11. 122 25. 14. 372 62. 10. 209 93. ult 140 112. 96. 235 259 Proverb 8. 12. 91 13. 17. 281 14. 13. 187 18. 10. 152 29. 27. 197 30. 8 9. 214 Eccles. 2. 2. 187
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
being dead to sin should live unto righteousness Dying to sin is made a step to the life of Righteousness So Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God We are hereby freed from clogs and impediments Fifthly Sin is the better mortified when life is introduced for the Love of God doth most ingage us to hate evil Psal. 97.10 Ye that love the Lord hate evil Life is sensible of what is contrary to it Vse 1. Information it informeth us of divers Truths 1. Except a man be turned from sin to Holiness he is not made a partaker of Christ and therefore while he lives in sin cannot be justified or have any right to pardon He that continueth to live in his sins shall dye in his sins and miserable shall his portion be for ever Well then be perswaded if we would have the comfort of Christs Death we must be changed into the likeness of it 2. How much it concerneth every Christian to be cautious and watchful For he is to remember this within himself I am to represent Christs Rising and Dying the death of sin must answer the Death of Christ and the new life his Resurrection Now is Christs dying and rising seen in us We were never implanted into him unless it be so Therefore unless we will declare to the World that we have no Union with Christ we must endeavour after Holiness What maketh so many Atheists in the World but because so few Christians discover the fruit of their Baptism they live as if they were wholly alive to sin and the world and dead to righteousness 3. That they have not yet attained to true Christianity that content themselves with abstaining from gross sins but make no conscience of loving serving pleasing and glorifying God or preparation for the World to come They do no man wrong but have no care of Communion with God Paul could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ Phil. 1.21 meaning that he had no other object and employment for his life but Christ and his Service But these wholly live to themselves a true Christian can say Rom. 14.7 8. None of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Vse 2. Is Exhortation to press you 1. To dye unto sin All that profess themselves Christians are by obligation dead O do not keep it alive after you have undertaken its Death charge your Consciences with your Baptismal Vow Besides Christ hath purchased Grace enough for the subduing and mortifying of sin and we have engaged our selves to improve this Grace The Ordinances call upon us every day to do it yet more and more the Word and Sacraments with the dispensations of which there go some motions of the Holy Ghost Nehem. 9.20 Thou gavest them also thy good Spirit to instruct and teach them O quench not his motions disobey not the sanctifying Spirit If this Grace hath taken hold of your hearts in any sort and you are affected with the offers of it you are bound to improve it the more Col. 3.3 For ye are dead vers 5. Mortifie therefore your members which are upon the earth you are dead by Vow and Covenant dead by Grace offered dead by Grace received Habitual mortification maketh way for actual Habitual mortification is when the heart is turned from sin so that it is turned against it Actual mortification consists in the resisting and suppressing its motions Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Once more none are in such a dangerous condition as those who have begun the work and then give it over 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Those that fall from a common work make their condition more uncomfortable For real Believers the reign of sin is broken its strength and power much weakened by Grace but still it is working and stirring Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would do Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members Therefore still you must take care of this work Means 1. Be sensible of the evil of sin When once we begin to make light of sin we lye ready for a temptation God doth not make little reckoning of sin Christs Death sheweth it Rom. 8 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Infants death sheweth it Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression The punishment of the wicked sheweth it Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The smart of Gods children sheweth it Prov. 11.31 Behold the righteous shall be recompensed in the earth much more the wicked and the sinner 2. Earnestly resolve against it in the strength of Christ 1 Pet. 4.1 Forasmuch then as Christ hath suffereth for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin The mind is hereby fortified Christs dying ingageth them to it Christ hath suffered for it and we are bound to subdue the flesh and deny the pleasures of it 3. Seriously endeavour against it according to the advantages the Spirit giveth you a conscientious Attender on the Ordinances of God hath many motions and helps 2. To walk in newness of life or to express the likeness of Christs Ressurection The spiritual Resurrection is described 1. By the Cause of it Joh. 5.25 The â—our is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live In the spiritual sense that Power was already executed by him in raising sinners out of the grave of sin for he saith it now is It is the Voice of Christ awakens as Lazarus come forth Do not then delay do not say it is too soon Heb. 3.15 To day if ye will hear his voice harden not your hearts 2. The Nature of it as to the first Grace Eph. 5.14 Awake thou that sleepest arise from the dead and Christ shall give thee light awake as a man out
have some kind of remorse and trouble but they cannot help or free themselves 2. Observe that the Gospel looketh forward to the time to come It respecteth not what Believers have been before Conversion and turning to God but thenceforward they must forsake their sinful lusts and turn to God So 1 Pet. 4.2 That he no more should live the rest of his time in the flesh to the lusts of men but to the will of God Time is short work is great since it is not enough for a Christian to cut off one member but the whole body of sin must be destroyed and they have been too long dishonouring God and destroying their own Souls and cherishing divers lusts in themselves Therefore now they should more earnestly set about the mortifying of sin Now as this is an encouragement to those that have long been serving their base lusts and vile affections and been eminent in wickedness so it is an ingagement to them to double their diligence for the future to serve God by virtue of their deliverance by Christ Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life If the Gospel doth not look backward surely it looketh forward it obligeth us to be more assiduous and serious in the study of Holiness after Conversion that if it be possible they may restore the Lord to his honour reclaim those whom they have hardened in sin and get their own hearts more loosened from it since custom hath deeply rooted it in them 3. Observe the Apostle saith That we should not serve sin It is one thing to sin another thing to serve sin Though sin doth remain in the godly it doth not reign in them to serve sin is to yield willing obedience to it This may be done two ways First When men slavishly lye down in any habit and course of sin There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a way of sinning as David Psal. 139.24 See if there be any way of wickedness in me David would not be corrupt in any of his ways And again Psal. 119.29 Remove from me the way of lying Some are given to one sin some to another some covetous others sensual some proud others brutish there is some iniquity they regard in their hearts and make much of and indulge in themselves and so grow slaves to that imperious lust Now whatever good properties we have otherwise we must take heed of any one perverse habit or evil frame of spirit lest it hamper us and make fools of us and make us liable to be caught again after some shew of escape A beast escaped with an halter is easily caught again so this lust indulged will bring us into our old bondage Secondly When we willingly indulge any presumptuous acts For Joh. 8.34 He that committeth sin is the servant of sin If we allow our selves to commit any one gross sin we serve it Other sins steal into the Soul by degrees but these at once therefore we must take heed that we run not wilfully into these inordinacies and yet hope to escape the danger Secondly How all this must be improved by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this The word signifies 1. Knowledge 2. Consideration 3. Assent 1. Knowledge understand this This is of use here for ignorance of Christ and his Gospel is a great cause of sin whereas a sound knowledge produceth mortification Ignorance causeth men to become brutish 1 Pet. 1.14 Not fashioning your selves according to the former lusts in your ignorance 1 Cor. 15.34 Some have not the knowledge of God I speak this to your shame On the other side knowledge is an help to mortification provided it be found and such a knowledge both for matter and manner as it ought to be For matter that it be a thorough knowledge Eph. 4.20 21 22. But ye have not so learned Christ if so be that ye have heard him and been taught by him as the truth is in Jesus that ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts If men were thorougly instructed in the Christian Doctrine they could not so easily sin against God but a partial knowledge incourages our boldness in sinning For manner it must be lively 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32 And ye shall know the truth and the truth shall make ye free Jer. 31.19 After I was instructed I smote on my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is but a form of knowledge not the lively light of the Spirit which doth not break the power of our lusts 2. It may import Consideration and so knowing this is seriously considering this Many Truths lye by neglected unimproved for want of consideration and that is the cause of mens sins they consider not Gods benefits Isa. 1.3 The ox knows his owner and the ass his masters crib but Israel doth not know my people doth not consider nor his Judgments Job 34.27 They turned back from him and would not consider his ways that is made the reason of their sin they consider not his ways that is the ways of his Providence towards them and others If men did consider and ponder with themselves how hateful sin is to God with what severity he will punish it what obligations they have to the contrary it would much check the fervour of their lusts and they could not go on so quietly in a course of disobedience against God but they do not seriously consider what they are a doing Above all the Death of Christ should be considered by us as 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as 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 If men would know that is ponder these things in their hearts and discourse with themselves Why was so great a price given for our Reconciliation but that sin might be destroyed and the great Make-bate between God and us removed out of the way 3. Knowing is often put for Assent For Faith is not a Doubting but a certain Knowledge And this enliveneth every Truth If you do believe that Christ came to take away every sin you have no reason to cherish it The Word worketh not till it be believed Heb. 4.2 To us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it But then it worketh
Church for this purpose Eph. 5.26 That he might sanctifie and cleanse it with the washing of water by the word For the same end he intercedeth now in Heaven Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them He that hath undertaken this work counteth it his honour and glory to perform it Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish And Jude 24. Now unto him that is able to keep ye from falling and to present you faultless before the presence of his glory with exceeding great joy It is matter of rejoycing not only to us but to him III. The value of the Benefit surely it is a great mercy to be freed from the power of sin and to have our enthralled Souls set at liberty 1. Because sin is the cause of all the controversie and variance between God and us Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear This is the abominable thing which he hateth Jer. 44.4 O do not that abominable thing which I hate It is sin that maketh the great distance between Man and God not in position of place for so he is every where present with bad and good but in disposition of mind and affection of heart it hath caused him in anger to withdraw his gracious Presence from you Would you not be glad to have the great difference between God and you compromised and taken up and all enmity to cease between you and Heaven It can never be till sin be mortified as well as pardoned For till man be converted as well as God satisfied for the breach of his Law there is no due provision made for our entring into fellowship with him we shall stand aloof from him as an Holy sin-hating and condemning God and so have no heart to Communion with him 2. It is a defacing Gods Image in us and a bringing in of a contrary image the image of the Devil Gods image is defaced while we live in sin Rom. 3.23 We have all sinned and are come short of the glory of God By the glory of God there is meant his image not his glorious reward but his glorious image as 1 Cor. 11.7 The man is the image and glory of God and the woman is the glory of the man that is hath some likeness of his Power and Majesty Similitude and likeness is often called Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now this is lost which is the beauty as sin is the deformity of the Soul And on the contrary the image of the Devil is introduced into the Soul as we are proud envious revengeful Joh. 8.44 Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lye he speaketh of his own for he is a lyar and the father of it The properties of the Devil like us much better than the Excellencies of God Now is it not a great mercy to be freed from this disposition and temper of heart especially since image favour and fellowship go together 3. It disableth us for Gods service While we live in sin we are not only weak but dead Let us take the softest notion Rom. 5.6 When we were yet without strength c. that is unable to perform any obedience to God sick and weak yea in a dangerous estate an heart under the power of sin is feeble and impotent Ezek. 16.30 How weak is thine heart seeing thou dost these things the work of an imperious whorish woman The strength of the disease is the weakness of the person that suffereth it so the strength of sin is the weakness of the Soul that cannot break the force of their own passions and affections but are easily led away by temptations have no strength left to do the will of their Creator to overcome temptations to sin to govern their own passions and affections but are at the beck of every foolish and hurtful lust pride sensuality wordliness carnal fear sorrow c. 4. It not only disableth us for our duty but setteth our hearts against it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be It disliketh his Government riseth up in defiance of his strict Laws so that Man is a perfect Rebel to God if this Law be inforced by external Messengers Hos. 4.4 Let no man strive nor reprove another for this people are as they that strive with the Priest It is to no purpose to seek to reclaim them for they would admit of no admonition for they opposed their Teachers urging not their own private suggestions but the Sentence of the Law of God slight all those that would oppose their growth and continuance in sin are enemies to them that tell them the truth So in the checks of their own Consciences Rom. 7.23 I see another law in my members warring against the law of my mind and leading me captive to the law of sin and death that is in my members Sin sets up a commanding power in direct opposition to the dictates of Conscience So for the Spirit Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Now to be freed from this enmity and opposition to God and averseness from all that is good is certainly a great mercy and this we have by a due improvement of the Death of Christ. 5. It is not a distant evil but in our bowels always present with us hindering that which is good Rom. 7.21 When I would do good evil is present with me urging us to that which is evil therefore called Heb. 12.1 Sin that doth so easily beset us This inbred corruption is ever with us lying down and rising up at home and abroad it is ready to open the door to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lusts and inticed It poysons all our comforts and mercies and strengthens it self against God by his own benefits while it useth them as an occasion to the flesh Gal. 5.13 It corrupts all our duties distracting us with vain thoughts in Prayer Mat. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me It choaketh the good seed Luke 8.14 That which fell among thorns are
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
at â—alseness of the heart and are bred in us by some corrupt affections such as Pride Vain-glory Self-seeking c. Gal. 2.18 Puffed up with his fleshly mind and for sins of Omission they arise in us from some inordinate sensual affection to the Creature which causeth us to omit our Duty to God But generally most sins are acted by the body Therefore as in Grace or in the Dedication of our selves to God the Soul is included when the Body only is mentioned Rom. 12.1 Present your body as a living sacrifice holy and acceptable to God which is your reasonable service all the service we perform to God is acted by the body so in the destruction of sin let it not reign in your body 3. Because the disorder of the sensual Appetite which inclineth us to the interests and conveniencies of the bodily life is the great cause of all sin and therefore man corrupted and fallen is represented as wholly governed by his sensual inclinations Gen. 6.3 For that man also is flesh and Joh. 3.6 That which is born of the flesh is flesh as if he had nothing in him but what is earthly and carnal Our Souls do so cleave to the earth and are addicted to the body that they have lost their primitive excellency our Understandings Will and Affections are distempered by our Senses and enslaved to serve the Flesh which is a matter well to be regarded that we may understand why the Scripture so often calleth sin by the name of Flesh and sometimes a Body or it is said to dwell in the body not as if the Understanding and Will were not corrupted and tainted but to shew how they are tainted and corrupted that this corruption which hath invaded humane Nature cometh chiefly though not only from the inordinacy of our sensual Appetite I will prove it by two Considerations First One is a Supposition Suppose that Original sin so far as it concerneth the Understanding and Will consisted in a bare privation of that rectitude that should be in these Faculties I do not say it is so but suppose it were so yet as long as our Senses and Appetites are disordered which wholly incline us to terrene and earthly things this were enough to cause us to sin as a Chariot must needs miscarry where the Driver is weak sleepy negligent and the Horses unruly and disorderly So here we have not so much light and love to higher things as will restrain the sensual Appetite the Understanding hath no light 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off Eph. 1.18 The eyes of your understandings being inlightned that ye may know what is the hope of his calling c. The Will hath no love 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and therefore man that obeyeth his bodily lusts and desires must needs be corrupt and sinful Secondly The other is an Assertion that there are habitual positive inordinate inclinations to sensual things both in the Understanding and Will For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind is enmity against God Rom. 8.7 The mind doth not only befriend the lusts of the flesh and seek to palliate and excuse them but opposeth whatever would reduce us from the love of them And the Will is biassed by such sensual inclinations 1 Tim. 6.10 For the love of money is the root of all evil Our Reason doth often contrive and approve sin and the Will embraceth it So that you see the reason why sin is said to reign in our bodies because of the strong inclination of our Souls to present things or things conducing to the contenting of the flesh or gratifying the bodily life Secondly Why doth the Apostle say In your mortal bodies I answer For sundry reasons 1. To put us in mind of the first rise of sin for sin brought in death Rom. 5.12 As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And so while we live this mortal bodily life we are subject to these desires swarms of sinful motions and inclinations to evil remain within us we are prone to them and give way to them and are too slack in the resistance of them and through the ignorance and unattentiveness of our minds cannot discern or distinguish between what regular Nature desireth and Lust craveth There are lawful desires of the body and prohibited desires of the body through the crafty conveyance between the Understanding and the false Heart we easily give way to what is inordinate under the pretence of what is lawful and convenient and so insensibly slide into compliance with the plain prohibited desires of the body Lust is head-strong and the Empire and Government of the Will feeble and so we are led on to obey them that is we become servants and slaves to sin And though the Regenerate be delivered from the power of sin yet much of this corruption remaineth in them for their exercise and humiliation and if they be not watchful and obey not the motions of the Spirit it will soon recover its power and men will be brought into their old slavery and captivity Gal. 5.16 17. Walk in the Spirit and ye shall not fulfil the lusts of the flesh For the flesh lusteth against the Spirit and the Spirit lusteth against the flesh So that this mortal body giveth sin many advantages 2. This term mortal Body puts us in mind of its punishment it tendeth to death and destruction We considered it before as it pointed at the rise now at the fruit it self The Apostle telleth us Rom. 8.10 The body is dead because of sin but the Spirit is life because of righteousness He speaketh there of Believers or those who have the Spirit of Christ dwelling in them who being once sinners the punishment of sin death befalleth them and so their bodies must die and return to dust yet they shall live a happy and blessed Life both in Body and Soul If they labour to mortifie and suppress sin and return sincerely to newness of life though they are still mortal and subject to corporal death because of sin yet it shall not be eternal death The renewed Soul is a partaker of eternal Life and shall always live with God in Glory and though the body be put off for a time yet in time it shall be partaker of this life also 3. To shew us the transitoriness of these delights You gratifie a mortal body with the neglect of a precious and immortal Soul now the mortal body should not be pampered with so great a loss and inconvenience to our Souls All the good things which the flesh aimeth at they perish with the mortal body but the guilt and punishment of this disorderly life remaineth for ever All fleshly pleasure ceaseth at the
not any iniquity have dominion over me neither this nor that One sin allowed may keep God out of the Throne and may keep afoot Satans interest in the Soul Certainly he that is in the state of Grace lieth in no known sin Every known sin sets up another God and Lord and all his actions will have an evil tincture from that sin every action will be levelled with the main thing which he affects be it what it will be therefore it is dangerous to know any thing to be sin and yet to go on still to commit it though it be not in materia gravi in an hainous case as for instance vain speeches wanton gestures c. he knoweth it is a sin to be idle it cometh into his mind his Conscience telleth him that he should not yet he will so for immoderate Gaming as to the expence of Time or Money if one convinced that he should not yet will use it these lesser failings persisted in and kept up constantly against the light and checks of Conscience may amount to a dangerous evil Surely all that fear and love God should be very tender of displeasing and dishonouring him The domination of acts of sin is dangerous though they be not setled so as to damn him ye they may cause God to afflict you hide his face from you and humble you with a sense of his displeasure Small sins continued in against checks of Conscience may do us a great deal of harm and get the upper hand of the Sinner and bring him under in time after if habituated by long custom so as he cannot easily shake off the yoke or redeem himself from the Tyranny thereof they steal into the Soul insensibly and get strength as multiplied acts but gross presumptuous sins by one single act bring a mighty advantage to the Flesh weaken the Spirit advance themselves suddenly 4. As particular sins get into the Throne by turns sometimes one sometimes another so there are evil frames of Spirit that do more directly oppose the Esteem and Soveraignty and Power of God in the heart as those three mentioned 1 Job 2.16 The lust of the flesh the lust of the eye and the pride of life either Voluptuousness or the inordinate love of Pleasures when men make it their business to gratifie their Senses and glut and throng their hearts with all manner of Delights or else are surprized with an unmeasurable desire of heaping up Riches or affectation of Credit and Honour Now these evil frames of heart should be the more watched and striven against because these sins rise up against God as he is the last End and chief Good they set up Idols instead of God Mammon instead of God All that are carnal and unsanctified are under the power of these Luke 8.14 That which fell among thorns are they which when they have heard go forth and are choaked with cares and riches and pleasures of this life and bring forth no fruit to perfection they never carry on Religion to any good effect and purpose And there are none of Gods Children but need constantly to be mortifying and subduing them as in a Garden the weeds will grow because the roots are not quite plucked up so there must be a constant Mortification because they are natural to us and the back biass of Corruption is not wholly taken off even in the most mortified of Gods Children 5. There is a Dominion of Sin which is more gross and sensible or more secret and close More open for though sin doth reign in every one by Nature yet this Dominion doth more sensibly appear in some than others who are judicially given up to be under the visible dominion of sin as the just fruit of their voluntary living under that yoke and are set forth as warnings to the rest of the World as men hung up in Chains of Darkness they are apparently and in conspectu hominum instances of this woful slavery every man that seeth them and â—s acquainted with their course of life may without breach of charity say There goeth one who declareth himself to be a servant to sin This may be either as to sin in general or to some particular sin First To sin in general Whosoever he be that instead of trembling at Gods Word scoffeth at it and maketh more account of the course of this World than of the Will of God of the Fashions of men than of Gods Word and thinketh the scorn of a base worm that would deride him for godliness a greater terrour than the wrath of the eternal God and the love of his carnal Companions is prized as a greater happiness than Communion with Christ and instead of working out his Salvation with fear and trembling runneth into all excess of Riot or carelesly neglects his precious Soul while he pampereth his vile Body and doth voluntarily and ordinarily leave the Boat to the Stream and give up himself to serve his Corruptions without resistance or seeking out for help this man is without dispute and in the eye of all the World a slave to sin Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whether of sin unto death or of obedience unto righteousness It is an apparent case a man that giveth up himself to go on in the way of his own heart restraineth himself in nothing which it affects is one of sins slaves So our Lord Jesus Joh. 8.34 Verily verily I say unto you whosoever committeth sin is the servant of sin there needeth no further doubt nor debate about the matter He that goeth on in a trade of sin and maketh that his work and business in the World never seriously looking after the saving of his Soul this Soul is one in whom sin reigneth Secondly To some particular Sin As we have instances of carnal Wretches in the general so of some poor captive Souls that remain under the full Power and Tyranny of this or that Lust and are so remarkable for their slavery and bondage under it that the World will point at them and say There goeth a Glutton a Drunkard an Adulterer a covetous Worldling and Muck-worm a proud envious Person there sin is broken out in some filth Sore and Scab that is visible to every common eye and view either their Covetousness or Gluttony or ambitious affectation of Greatness c. Observers may truly say There 's one whose God is his Belly a slave to Appetite 2 Pet. 2.19 While they promise themselves liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage They grow proverbial for giving up themselves wholly to such a conquering and prevailing Lust. As in natural things several men have their distinct excellencies some are famous for a strong sight some for an exquisite ear some for a nimble tongue some for agility of body so these have some notable excess in this or that sort
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
prevent hardness of heart by all holy means that we may not settle in an evil course it is not enough to ask Pardon to forbear the Act but you must mortifie the root of the distemper There are three things in sin Culpa Reatus Macula The Fault is continued as long as the Act is repeated you are in danger of this till the breach be made up between God and you as Lot doubled his Incest the orifice of the wound was not yet closed and Peter doubled and trebled his denials whilst the Temptation was yet upon him and he had not recovered himself by Repentance Samsons folly and inordinate love to women twice betrayed him Judg. 16.1 4. The Guilt continueth till Repentance and suing out Pardon in the Name of Jesus Christ 1 Joh. 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Though a man should forbear the Act yet unless he humbleth himself before God and in a broken hearted way applieth himself to his Mediator and Advocate the guilt is not done away But besides there is the blot or the inclination to sin again the evil influence of the sin continues till we mortifie the root and the core of the distemper be gotten out Take for an instance Jonah the Prophet the original reason of his tergiversation from his Call was a fear of being ashamed and found false in those threatnings which he was to denounce in the Name of God this maketh him run away from his Duty and it cost him dear for a Tempest pursued him and he was thrown into the Sea and swallowed up of a Whale or great Fish Well he being disciplined confesseth his fault repenteth his forsaking his Call begs pardon is delivered addresseth himself to his work God interposeth by the Prerogative of his Grace upon the Humiliation of the Ninevites and then Jonah is all in a fury his old reasons return Jonah 4.1 2. Was not this my saying when I was yet in my country c. Therefore it is not enough to bewail or discontinue the sin but we must launce the sore mortifie the root of the distemper till all be well This was the reason of Christs Speech to Peter Joh. 21.15 Simon Peter lovest thou me more than these that is more than the rest of the Disciples present Peter had boasted Mat. 26.33 Though all men be offended because of thee yet will I never be offended Now saith Christ Lovest thou me more than these he reflecteth upon his former-conceit of himself and singular undertaking Peter had wept bitterly for the fact of denying his Master Christ would try if the cause were removed The evil of the Saints Apostasie and Defection will never be cured thorowly unless the fountain-Fountain-cause and root of it be cured and continually watched over his making comparisons and lofty conceit of himself was that which occasioned his former Fall therefore Christ to see what he did think of it and whether it did continue with him puts him this Question Peter was grown more modest than to make any comparisons now his sad Fall taught him sobriety not to boast of himself beyond others Sixthly You are to watch against evil Customs that you do not lose your tenderness of Conscience Conscience as the Eye is soon offended the least dust if it get into the Eye will pain it so will Conscience smite for lesser â—ailings and exorbitancies but afterwards when you make bold with it it is like the stomach of the Estrich which digesteth Iron or like a part or member of the Body which is seared with an hot Iron it hath no feeling 1 Tim. 4.2 or like freezing water which at first will not bear a pin but afterwards it freezeth and freezeth till it bear a Cart-load so men lose their tender sense by frequency of sinning Therefore it is some degree of Mortification to prevent the Custom and the hardness of Heart that comes thereby When a member is sprained or out of joynt if you let it alone and delay to set it it never groweth strong or straight so the longer Corruption is spared the worse it groweth and requireth more strength Therefore at least let not your hearts settle in a course of Vanity or Disobedience unto God Seventhly Take heed of your darling Sin We are more tender of one sin than another It is sweet in our mouths and we hide it under our tongues Job 20.12 there is most pleasure and profit in it This is the sin which is most apt to prevail and settle into a Tyranny in the Soul and your Uprightness is tryed by your watching and striving against it as Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Unless we humble our selves more for this watch against this strive against this it will be our ruine and prove the ground of our Apostasie in a time of Temptation There is some secret vent which all men have for their Corruptions or some Postern or Back-door by which Satan usually enters Now this sin should be always in your eye for the strength of other sins dependeth upon love to this Fight not against small nor great but against the King of Israel 1 Kings 22.21 You should be most jealous of your hearts lest they miscarry by this sin and labour to increase in the contrary Grace He that will not spare his darling he hateth no sin indeed Secondly For striving this is required of us also for we are bidden to stand against the wiles of the Devil Eph. 6.11 To withstand that after all we may stand vers 13. A stout and peremptory resistance of Satans Temptations is required of us in order to Victory The more we yield to sin the more it tyrannizeth over us Mat. 12.45 Then goeth he and taketh with himself seven other Spirits more wicked than himself and they enter in and dwell there and the last state of that man is worse than the first The more Satan is resisted the more he loseth ground Jam. 4.7 Resist the Devil and he will flee from you Christ promiseth the Crowns to those that will fight manfully Rev. 2.10 Be thou faithful unto the death and I will give thee a Crown of life Therefore do not basely yield nor lazily sit down as if the work were already done But what is this Striving It implieth two things 1. An avowed Defiance 2. A couragious Resistance 1. An avowed Defiance The first preparation of it is the Resolution of the Mind or the Dedication of our selves to God When we are regeneraet we renounce the Devil the World and the Flesh and bid defiance or proclaim an eternal feud and hostility against them declare our selves enemies to these three 2. A couragious resistance for after that time we are fearfully assaulted and in continual warfare with Satan 1 Pet. 5.8 Be sober be vigilant because your adversary the Devil like a roaring lion continually walketh about seeking whom
to reap nothing but the wind but they reap the whirlwind a man that feeleth the gripes of a Surfeit buyeth the pleasant meat at a dear rate and what a sorry Purchace doth he make that is at so much cost and expence of time to please the flesh and getteth nothing but trouble of mind and horrors of Conscience for his recompence 3. If there be any fruit of sin singly yet comparatively it is as none that is if compared with what we might get by Gods Service The carnal World lives by Sense as Gods Children do by Faith now they that judge of their Happiness by their Senses expect and promise themselves more good by the Pleasures Honours and Profits of the World than all Gods Promises but a little Experience confuteth them On the other side they that measure their Happiness by the Rule of Faith Gods Promises are Heritage enough to them Psal. 119.111 Thy testimonies have I taken as an heritage for ever they are the rejoycing of my heart God promises things truly good to them out of love Psal. 84.11 He will give grace and glory and no good thing will be withhold from them that walk uprightly They are all Yea and Amen of unvariable Truth and of certain Accomplishment Therefore happy are they that trust in him when others go a whoring from him Psal. 73.28 Now though by sin men should get increase of Riches injoy variety of Pleasures indear themselves to the favour of great Men yet is this Fruit to be compared to that we may have by serving and trusting in God Alas the Nature of these things is such that they cannot make us good much less happy and their value is much lessened when we cannot have them without so spightful a condition as sin without committing or doing something against Conscience or omitting what God requireth of us Well then if it seem fruit singly and apart yet it is none comparatively in respect of what we might have by pleasing God Vse 1. To rouse us out of a state of Sin Men would not lie so long in it if they would recollect themselves and consider what have I gotten since I was the Devils bond-slave but a blind Mind a troubled Conscience and a hard Heart and it may be shame and disgrace in the World Now what a folly is it for any one to pursue that which will bring him no fruit One beginneth to be awakened when he beginneth to say Job 33.27 I have sinned and perverted that which is right and it profited me not Whatsoever sin promiseth or sinners fancy it will be found at last an unprofitable course what do men get by drinking gameing chambering and wantonness what by all the lusts of youth and the bold attempts of riper years but an ill Name and a worse Conscience a diseased Body and many times an encumbred Estate They turn their back upon God to their great disadvantage God is willing to stand to this tryal that his Service doth us no hurt Jer. 2.5 What iniquity have your fathers found in me that they are gone far from me and have walked after vanity and are become vain Yea that it will do us much good Mic. 2.7 Do not my words do good to him that walketh uprightly But sin cannot stand the tryal it doth us much hurt now and will do us more hereafter Prov. 5.11 12. And thou mourn at last when thy flesh and thy body are consumed and say How have I hated instruction and my heart hath despised reproof Vse 2. To prevent acts of Sin for the time to come It is good often to put this Question Cui bono What doth it Eccles. 2.2 What shall I gain by these vain delights and sinful practices To take pains to no purpose is folly to an ill purpose is unnatural and self-destruction Ask what doth it To my Body a modest temperance will keep it in better plight and freer from diseases than a gluttonous pampering of it To my Estate a little with the Fear of God is better than great Revenues with sin To my Soul shall I be more chearful to serve God or my mind in a better posture for the high uses of Religion To my eternal Estate am I in the way to Hell or to Heaven If men would but commune with themselves oftner what am I now a doing What will come of it it may be I shall get a little worldly pelf but what is this to the loss of Gods Favour or to the loss of my Soul We are often quarrelling with God what profit is it that I serve the Almighty and pray unto him Mal. 3.14 Ye have said It is vain to serve God and what profit is it that we have kept his ordinances and that we have walked mournfully before the Lord of Hosts So Job 21.15 What is the Almighty that we should serve him and what profit should we have if we pray unto him Surely we should do as much on the other side what will sin come to What profit by this sensual careless life this hunting after the World and neglecting God and my precious immortal Soul Secondly The second Disswasion or Argument which the Apostle useth is à turpi it is a base thing implied in that Clause Whereof ye are now ashamed You had no solid benefit then and you cannot review your past sinful life without shame The words may be considered under a twofold Reference I. As it is an Act of Repentance in the Godly II. As it sets forth the evil and odiousness of Sin 1. As it is an Act of Repentance in the Godly after ye came to better knowledge ye were ashamed of those things ye took pleasure in before therefore now meddle no more with them Doctrine That Gods People are and ought to be ashamed of their past Sins There are two things in Sin 1. The Guilt of it 2. The Folly and Filthiness of it The Guilt causeth Fears and Terrors with respect to the Wrath of God which is to ensue But the Folly and Filthiness of Sin causeth shame Man is a rational Creature and therefore is ashamed of what is foolish and was at first made an holy Creature and to injoy Communion with an holy God and therefore Turpitude and Filthiness is a cause of shame Now it requireth a quick and more tender sense to be sensible of the Folly and Filthiness of Sin than to be sensible of the Wrath due to Sin but all those who are brought home to God are sensible of both A man covered with noisom Boils and Sores is not only affected with the pain but abhorreth the sight and smell of them but first he feeleth the pain so the first work is Terror men are pricked at heart Acts 2.37 before they have a sight of their Folly and Filthiness the Soul beginneth to come on finely when it is brought to that it is gradus in re to be sensible of this Folly is the first degree of spiritual Wisdom 1 Cor. 3.18 If
any man among you seem to be wise in this world let him become a fool that he may be wise he cometh to himself again and when sensible of his filthiness and loathsomness it is a sign he hath some love and liking to the pure and holy ways of God as there is more light and love infused into the heart so do men more loath themselves for their filthiness Ezek. 36.31 Then shall ye remember your own evil ways and doings that were not good and shall loath your selves in your own sight for your iniquities and abominations To be truly and really ashamed of sin is the effect of saving Grace Ezra 9.6 I am ashamed and blush to lift up my face to thee my God There are two sorts of Shame the shame of a guilty stormy Conscience and the shame of a tender Conscience there is a confounding shame and a penitential shame the one breedeth trouble of Spirit and is the fruit of Sin the other an holy Self-loathing and is the fruit of Grace the first may be in carnal men the other is only in Gods Children The differences between these two sorts of shame may be these 1. The Penitential Shame continueth and increaseth under the greatest assurance of Forgiveness and dieth not when we think we are out of danger the other is presently after the commission of sin and while the guilt remaineth As David grew shy of God Psal. 32. after he got his discharge and his sins were pardoned 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 hâ—st done saith the Lord God There is a dislike of sin when they are upon the surest Terms with God 2. The first sort of Shame considereth Sin as it damneth or destroyeth not as it defileth but the second as it is an act of Filthiness and Folly of Folly as David Psal. 73.22 So foolish was I and ignorant I was as a beast before thee of Filthiness Ezra 9.6 O my God I am ashamed and blush to lift up my face to thee my God for our iniquities have increased over our head and our trespass is grown up unto the heavens They loath sin as sin because they love Holiness as Holiness Psal. 119.140 Thy word is very pure therefore thy servant loveth it Conscience keepeth its own Court medleth not but for moral evils is ashamed not of calamities and infelicities but crimes or sins which are hateful to God and therefore to the new Creature for it hateth and loveth on Gods grounds and reasons 3. The first sort of Shame is accompanied with slavish fear shunneth the presence of God as Adam did Gen. 3.10 I heard thy voice in the garden and I was afraid because I was naked and I hid my self or David Psal. 32.3 4. When I kept silence my bones waxed old c. The other is accompanied with Love and causeth the Godly to come into Gods presence but with self-loathing and reverence Prov. 30.2 Surely I am more brutish than any man and have not the understanding of a man Luke 18.13 The Publican standing afar off would not lift up so much as his eyes unto heaven but smote on his breast saying God be merciful to me a sinner The one causeth us to hate God the other to loath our selves for our unkindness to him and unworthy dealing with him The one is our torment the other our cure 4. The trouble and shame of Hypocrites is because of the World the shame of the Godly is because of God Saul was not ashamed of his sin but ashamed that Samuel should reprove him before the people 1 Sam. 15.30 So the thief is ashamed when he is found Jer. 2.26 But a Child of God is ashamed before God and of sins which the world cannot see Psal. 69.5 6. O God thou knowest my foolishness and my sins are not hid from thee Let not them that wait on thee O Lord God of hosts be ashamed for my sake let not those that seek thee be confounded for my sake O God of Israel As if he had said Sure I have just cause to be ashamed c. 5. The effect sheweth a difference the true shame quickeneth the Soul to more resolution vigilance earnest striving against sin so that our Life Trade and principal Business in the World is to avoid it Psal. 119.6 Then shall I not be ashamed when I have respect unto all thy commandments But in the other it prevaileth no further than that they may avoid the present trouble and get a little ease The Reasons and Causes of this Shame 1. A new and heavenly Light to see those things which others see not and which themselves saw not before Jer. 31.19 Surely after that I was turned I repented and after I was instructed I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth Rom. 7.9 I was alive without the commandment once but when the commandment came sin revived and I died They see more of sin and more evil in sin than ever they saw before as light discovers what lay hid before in the dark 2. A lively sense and taste of Gods Mercy and Goodness of his forbearing Mercy that he did not strike assoon as the offence was committed Rom. 2.4 The goodness of God leadeth thee to repentance Redeeming Mercy by Christ 1 Joh. 3.5 Ye know that he was manifested to take away our sins Covenanting Mercy or the offers of Pardon and Life in the new Covenant Acts 17.30 The time of this ignorance God winked at but now he commandeth all men every where to repent His healing Mercy Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost To offend so good a God or sin against the Lord of Love and Mercy is a great crime 3. The new Nature which is contrary to Sin Psal. 97.10 Ye that love the Lord hate evil there is Odium offensionis odium inimicitiae a hatred of offence and a hatred of enmity 4. Their seriousness before the deluded Soul is so taken up with fleshly Pleasures and deluding Objects that they had no time nor room to consider of their ways what with business and sensual delights and the crowd of worldly cares and the noise of foolish sports and sensual passions their hearts were diverted from observing things of the greatest and everlasting consequence they did in effect forget they had Souls to save or lose or a God to serve or a Glory to look after but now they remember and loath themselves Vse 1. To shew how much they differ from the People of God that wallow in all manner of filthiness and know no shame Impudency is a great note of Obstinacy and Impenitency Zeph. 3.5 The unjust knoweth no shame By long custom in sinning they lose the sense of the filthiness and odiousness of it and
to your satisfaction and peace This is enough to support us in all conditions one drop of it is enough to sweeten all our crosses Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us And it is the life of all our comforts Psal. 4.6 7. Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine increased And Psal. 63.3 Because thy loving-kindness is better than life my lips shall praise thee 3. As God will owne them so Conscience speaketh peace and comfort to them that have their fruit to Holiness Before our full and final reward we have this solace that our own hearts do not only acquit us but approve what we do and a holy course of Life is usually rewarded with peace of Conscience it is not only without offence Acts 24.16 Herein do I exercise my self to have always a conscience void of offence towards God and towards man but it breedeth Joy 2 Cor. 1.2 Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world On the contrary mens hearts smite and reproach them for their sins and the breaches they make in their Duty Job 27.6 My heart shall not reproach me as long as I live the words imply that the heart hath a reproaching and condemning power when we do evil we shall sensibly find it by accusing thoughts within our selves Rom. 2.15 Their conscience also bearing witness and their thoughts in the mean time accusing or else excusing one another Conscience must be better used before it will speak a word of well-grounded peace to a man They that keep the thorn in the foot will never walk without pain If you would prevent the checks and upbraidings of your own Consciences you must take away the causes and occasions thereof walk so that our hearts may not reproach you Do you take care of your Duty and God will take care of your Comfort but if you give way to sin Conscience will awaken upon you 4. Our Title to the heavenly Inheritance is more clear and our Right confirmed by Holiness There is fulness of joy reserved for Gods People Psal. 16.11 and if we look to the end it must needs make the way the more pleasant and comfortable especially when we have by Faith a lively foresight of this endless Glory and Blessedness Heb. 11.1 Faith is the substance of things hoped for and the evidence of things not seen and by Hope and Love a foretaste of it Rom. 5.2 We rejoyce in hope of the glory of God Blessed will the time be when ye shall be for ever with the Lord and see his Glory and this is the end of the way you walk in Alas others can never have solid comfort they know where they are but know not where they shall be when they dye they must into an unknown World and which is worse to an unknown God of whose Love they never had any Taste or Experience But those that live always in the fight of the World to come and keep themselves in the way that tendeth thither and look continually when God will translate them into his immediate Presence they have the Foretaste before they have the Injoyment the Promise is matter of joy to them which is Gods Grant Psal. 119.11 Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart The way they walk in is matter of Joy to them because that confirmeth their Right 1 Tim 6.12 Fight the good fight of faith lay hold on eternal life whereunto thou art also called and hast professed a good profession before many witnesses While they are in the way they look to the end of their Journey while running their Race they see a Crown set before them the very Acts of Faith Hope and Love are pleasant Rom. 15.13 Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory Well then who live the more pleasant lives they that walk upon the brink of Hell every moment or the Heirs of Eternal Life and Happiness who have an Heaven to wait for 5. They have easier Access to God or more free Communion with him here than others have because there is nothing to hinder neither on Gods part nor theirs God hath assured them of Audience and Welcome and they have in a great measure overcome their legal Bondage so as they are not shy of God nor stand aloof from him they do not allow themselves in the omission of any known Duty nor in the commission of any known sin and are sincere though not perfect 1 Joh. 3.21 22. If our hearts condemn us not then have we confidence towards God And whatsoever we ask we receive of him because we keep his commandments and do the things which are pleasing in his sight Two things obstruct our ready access to God our own Guiltiness and Gods Terror Our own Guiltiness straitens the heart and stops the mouth and makes us afraid and shy of God but they who are renewed and pardoned come out of this state of bondage their hearts do not condemn them for living in any known disobedience to God or course of sin which whosoever doth carrieth his sting and his wound about him and is subject to tormenting evils and legal fear On Gods part he is reconciled to such as make Conscience of Holiness and they may obtain at his hands whatever in Reason and Righteousness they ask of him he hath given them Liberty by his new Covenant-Grant and Charter founded in the Blood of Christ the Covenant is large and gracious and their Claim firm and sure and therefore they come boldly unto him But now Gods Presence which is the comfort of the Faithful is the burden of the carnal and the guilty terrible to them that live in sin and therefore they think they are never better than when they are furthest off from God Well then you see to have our Fruit to Holiness is the pleasure and comfort of our Lives for then we maintain our liberty in Prayer and our confidence towards God there is an open door of access to admit us to God and free and full Communion with him 6. Their Work is more easie because it is not done against the bent of the Heart but it is the course of Life which they have chosen Psal. 40.8 I delight to do thy will O God yea thy Law is within my heart 1 Joh. 5.3 This is the love of God that we keep his commandments and
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
come to consider the Case between God and our Consciences Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life 2. It is the richest Gift What can God give us more than himself 2. On Christs part it is a Purchace We have it upon the account of his Merit and Intercession and it is conveyed to us by his free Promise 1. Upon the account of his Merit and Intercession we have both the preparations and the Gift it sâ—lf Justification which is the foundation of it Rom. 5.18 By the righteousness of one the free gift came upon all men unto justification of life Sanctification is the beginning and introduction into it Tit. 3.5 Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost The first we have by the Merit of his Death and Obedience Rom. 3.24 Being justified freely by his grace through the redemption that is in Christ Jesus The second is wrought in us freely by his Spirit eternal Life it self Heb. 9.15 That they which are called might receive the promise of eternal inheritance 2. It is conveyed by his Promise 1 Joh. 2.25 And this is the promise which he hath promised us even eternal life 3. The Parties qualified Those that are sanctified The freedom of this Gift doth not exclude Qualifications Holy men have a just Title to eternal Life but they do not deserve it none but the holy have it but there is no intrinsick worth in what we do to deserve it no such meritorious influence as may alter the freeness of it Vse 1. With Faith in Christ you must joyn Holiness What will encourage us to live an holy Life if this will not Through many hindrances by the way from the Devil the World and the Flesh yet thus we tend to eternal Life Vse 2. Acknowledge the freeness of it It is most worthy of God though we are every way unworthy of it it is the effect not of our Holiness but the Lords Grace none obtain it without Holiness yet not for Holiness Vse 3. To shew us how happy the Children of God are 1. Happy in the Lord whom they serve God and Jesus Christ. 2. Happy in the reward of their Service Eternal Life 3. Happy in the manner of their Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered in three instances 1. Their destination thereunto by Election Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you the Kingdom 2. In our Conversion Regeneration or effectual Vocation the beginning of eternal Life 3. In our Coronation when the full possession of eternal Life is given to us All these are the free Gift of God in Jesus Christ not procured or merited by any special Acts depending on mass free Will A TABLE Of the Principal Matters contained in the Sermons on Romans 6. A. ABstain it is not enough that we abstain from evil but we must do good pag. 72 Access to God the fruit of Holiness 145 What hinders it ibid. Activity in the ways of Righteousness and the ways of sin resemblance between them in our 1 Solitude 2 Industry 3 Promptness 4 Resolution 5 Progress 128 129 Reasons why it should be so 129 Acts our Acts depend on Christ 25 Amiableness of a life spent in Gods service 143 Antinomian Doctrines consuted 7 Appearance of evil to be avoided 100 Appetite sensual sin proceeds from the inordinacy of it 62 Armor Christian the parts of it described 103 B. BAptism sealeth the new Covenant to us 18 Faith and Repentance solemnly professed in Baptism 6 Represents to us Christs Death and Resurrection 17 Is a publick profession of our Communion with Christs Death and Resurrection 19 How we are buried with Christ in Baptism 14 Mystical Vnion signified and sealed in Baptism Vide Union 23 Obligeth us to dye to sin 2 And to a new life 19 24 How Baptism obligeth us to walk in newness of life 17 How it is to be improved 13 The Rite of Dipping why not retained 14 Believing the necessity of believing that if we be dead with Christ we shall live with him 46 The grounds of believing a blessed future state in Heaven 46 47 The profit of believing this 47 Body why mentioned as the seat of sin 67 What care we should take to imploy our Bodies in Gods service 73 Mortal Body Vide Mortal Body of sin what is meant by it and the reason of the expression 30 In what sense it is said to be destroyed ibid. Burial of Christ why Christ must be buried 17 C. CHange a great change wrought in all that are brought home to God 125 What this Change is 142 The effects of this Change 143 One great Change is change of Masters Vide Masters 125 Those that are changed must away with their sinful life 131 Choice of Masters of great concernment to us 111 Whom we ought to chuse for our Master 115 What should guide us in this Choice Vide Masters 111 Communion with God here the fruit of Holiness 145 Communion with Christs Death what a signifies 8 Complaining great deceit of the heart in complaining against sin without resistance 77 Conflict spiritual incouragements to us in our Conflict with sin 87 Objections answered 93 Conformity to Christ wherein it consists 25 Where there is a likeness to his Death there will be also to his Resurrection 26 Consent given to the service both of sin and of God 69 Bare Consent to Gods service will not evidence us Gods servants without obedience 114 Consideration the want of it the cause of many sins 32 Conversion of all spiritual mercies we should thank God for the Conversion of our selves and others 123 It is the duty of converted persons to be free from sin 40 Other duties of converted persons 123 Covenant Vide New Covenant Creature how to use the Creature to Gods glory 147 Crucifixion why the death of sin is set forth by this Notion 29 How the old man is crucified with Christ Vide Dead with Christ. ibid. Custom in sinning takes away all tenderness of Conscience 102 D. DEad with Christ what it is to be dead with Christ 42 Who are dead with Christ 43 A Condition necessary to obtain subsequent Grace 44 Freedom from sin is consequent of our dying with Christ 40 The necessity of believing if we be dead with Christ we shall also live with him 46 Dead to sin What it is to dye to sin 2 Exhortation to it 27 Motives 20 Directions Vide Dying to sin and living to God 27 Death of Christ the value of it 12 It shews the deadly nature of sin 33 How it mortifies sin 32 Death eternal what it is 157 The terribleness of it 141 The sinners wages 157 The certain connexion between it and sin 141 158 The Iustice and Righteousness of God in inflicting it on sinners ibid. Death temporal why continued 157 The fruit of sin
ibid. Deceitfulness of sin wherein it consisteth 136 Devil always watchful to destroy us 98 Difference between carnal and regenerate 41 Doctrine of the Gospel imprinted on the heart in conversion 119 The fruit and benefit of it 120 Dominion of sin As no sin in general so no particular sin should have dominion over us 79 Actual and habitual what 80 81 More gross or more secret 79 Who are they that are more openly under the Dominion of sin Vide Predominancy and Reign of sin 79 Duty it is of great concernment to us to know what is our Duty 115 Dying to sin and living to God How we are said to dye to sin and to be alive to God through Iesus Christ 57 Motives to dye to sin and live to God 59 E. EAsie why the work of Religion is easie to a renewed person 146 End and means joyned together 108 The End is better than the means 151 The enjoyment of God our great End ibid. The End and issue of things to be often thought of 142 Eternity of Torments of Hell the Iustice of God in them 141 158 F. FAith what it is 5 The difference between Faith and Presumption ibid. How it preserves from sin 97 Falling into sin Gods people may sometimes fall into scandalous sins 78 Falls of Believers into sin punished by the withdrawing of the Spirit 37 Fear of God how it preserves from sin 97 Flesh takes all occasions to indulge it self 3 Nor to be indulged and gratified 99 Filthiness of sin 180 Folly and filth of sin causeth shame Vide Shame 138 Free Grace to live in sin a false inference from the Doctrine of Gods Free Grace Vide Living in Sin 2 Three Doctrines of Free Grace apt to be abused to licentiousness 104 Such Doctrines of Free Grace vindicated 106 Whence abuse of the Doctrines of Free Grace proceeds 2 How we should fortifie our selves against these abuses 7 109 Freedom from Righteousness what it signifies Vide Liberty 130 The servants of sin carry it as if they were free from Righteousness 131 Freedom from sin The nature of it 36 The kinâ—s of it 131 The degree which we attain to in this life 37 The value of the benefit 38 Who are they that are freed from sin 42 The visible Professor to 〈◊〉 after Freedom from sin 40 What we should do to be freed from sin 41 How we should show that we are freed from sin 134 How it is a consequent of our dying with Christ 40 We are assured of it by Christs undertaking 87 Converted persons should be as free from sin as they were before from righteousness 132 How far this should be ibid. Reasons of it 1 the equity 2 the necessity 3 the conveniency of it 132 133 Fruit those that have their Fruit to Holiness the advantage of it 144 c. G. GIft of God eternal-life 160 What a kind of Gift this is ibid. Gospel looks not back to what Believers were before Conversion but forward to what they should be 31 Government of God the life of it consists in rewards and punishments 153 Grace the opposition it meets with 90 We are to honour it 7 Is followed with Grace and Glory 45 Life of Grace Vide Life spiritual Free Grace Vide Free H. HAted sin to be hated 135 Holiness the Image of God in the Soul 147 Esteemed by God 148 It breeds peace of Conscience 145 And clears up and confirms our title to the heavenly Inheritance ibid. Access to God and communion with him the fruit of Holiness ibid. Honour of Gods service 126 147 c. Hope of eternal life some want it and why 154 The solly of the Hopes of wicked men 159 I. IMage of God in the Soul what it is 147 Defaced by sin 38 Infirmities incident to the best 78 Jus Postliminii in the Civil Law what it signifies 113 Justification the nature and branches of it 36 Constitutive and executive 37 K. KNowledge a help to mortification 31 L. LAw the use of it 4 How Believers are under the Law 107 Law written in the heart what it is 120 The fruits and benefits of it ibid. Liberty the kinds of it 131 The Liberty we have by Grace 107 Service of God the greatest Liberty 108 Liberty sinful what 107 Wicked men affect a Liberty to sin 3 Liberty to sin no Liberty 107 Christ never came to establish it ibid. They that labour for carnal Liberty are the servants of sin 131 The true notion of Liberty 107 Life of Christ after his Resurrection how to be improved 53 Life eternal that there is such a thing proved 153 What it is 150 Compared with Life natural ibid. Compared with the Life of Grace 151 Connexion between it and the Life of Grace 45 Those that have their fruit to Holiness are capacitated for it 153 The gift of God Vide Gift 160 Purchased by Christ ibid. Christs Resurrection the cause and pattern of it 52 The happiness of it 151 No fear of loving it 152 Why it is our final reward ibid. Life spiritual the excellency of this Life 59 The Resurrection of Christ the cause pattern and pledge of it 17 18 51 The connexion between Life spiritual and eternal Vide 45 Newness of Life Living to God Vide Dying to sin and living to God Living in sin a false inference deduced from the Doctrine of Free Grace Vide Free Grace 2 That it is an unjust inference 4 An absurd inference 5 A blasphemous inference 6 The corrupt heart of man apt to draw such an inference 2 The Devil hath a great hand in such an inference 4 Likeness where there is a Likeness to Christs Death there will be a Likeness to his Resurrection 26 Lord's Supper what our work is at it 154 How we shew forth Christs Death in it 10 The influence of it on mortification 92 Love of God those that serve God shall be assured of his Love 144 Love to God makes us tender of offending him 97 Lusts bodily why we should take heed they do not reign in us 66 M. MAster the great business that belongs to our duty is choice of Masters 111 Whom we ought to chuse for our Master Vide Choice 115 God and Sin different Masters 57 68 112 All men have God or Sin their Master 112 No man can serve both ibid. God a great and good a Master 132 Mercies spiritual We are chiefly to thank God for spiritual Mercies and why 122 Above all spiritual Mercies for the conversion of our selves and others 123 Middle state there is no middle state but all either good or bad 112 Objections answered ibid. Mortal Body why the Apostle useth this expression of sin reigning in our mortal Body Vide Body 63 Mortification of sin what it is 55 Habitual and actual what 27 Knowledge a help to mortifie sin 31 We must be dead to carnal pleasures if we would mortifie sin 32 The influence the Lords Supper hath upon Mortification 92 The necessity of the Spirit
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
from thine own flesh Isa. 58.7 A beggar is our own flesh men in pride and disdain will not own it shut up their bowels against them but Christ had our nature in perfection this made Laban tho otherwise a churlish man kind to Jacob Gen. 29.14 Surely thou art bone of my bone and flesh of my flesh But this is not all Christ assumed humane nature that he might experiment infirmities in his own person and his heart be more tendred towards us Heb. 2.17 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succor them that are tempted We have more assurance that he will pity us who is not a stranger to our blood and hath had tryal of our nature and our miseries and temptations he knoweth the heart of an afflicted tempted man and will mind our business as his own 5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us 1. His own holy nature is a pledg of the work of Grace and the sanctification of the spirit whereby we are fitted and prepared for God for the same holy spirit that could sanctifie the substance that was taken from the Virgin so that that holy thing that was born of her might be called the Son of God he can also sanctifie and cleanse our corrupt hearts the pollution of our natures is so ingrained that we are troubled to think how it can be wrought off and these foul hearts of ours made clean but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors can purifie our persons and heal our natures how polluted soever they be 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of God So many Generations as there are reckoned up in the Story of Christs nativity Mat. 1. Abraham begat Isaac and Isaac begat Jacob c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another and tho it still run in the blood yet when Christ was born of the Virgin he sanctified the substance taken from her there the infection was stopped he was born an holy Thing Luk. 1.35 and Heb. 7.20 Who is holy harmless undefiled separate from sinners 2. His Life was a pattern of our Obedience for he gave us an example that we should follow his steps and walk as he walked he submitted to all manner of duties both to God and men Luke 2.49 Wist ye not that I should be about my fathers business There was his duty to his Heavenly Father and for his natural and reputed Parents Luke 2.51 He went down and was subject to them and still he went about doing good Acts 10 38. This was the business of his Life Obedience Christ would commend to us for he never intended to rob God of a Creature and a subject when he made man a Christian therefore he in our nature having the same interests of flesh and blood the same passions and affections would teach us to obey God at the dearest rates 3. In the same nature that was foiled he would teach us also to conquer Satan He conquered him hand to hand in personal conflict repelling his temptations by Scripture as we should do Mat. 4.10 So he conquered him as a tempter there is another conquest of him as a tormentor as one that hath the power of death so he conquered him by his death on the Cross and so his humane nature was necessary to that also Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also took part of the same that he might destroy him that had the power of death that is the Devil Christ would stoop to the greatest indignities to free us from this enemy and to put mankind again into a condition of safety and happiness 4. That he might take possession of Heaven for us in our nature John 14.2 3. I go to prepare a place for you I will come again and receive you to my self The Devils design was to depress our nature but Christ came to exalt it Satan endeavoured to make us lose Paradise but Christ came to give us Heaven and to assure us of the reality of the gift he did himself in our nature rise from the dead and entred into that glory he spake of to give us who are strangely haunted with doubts about the other world a visible demonstration that the Glory of the World to come it no fancy he is entred into it and hath carryed our nature thither that in time if we regard his offers and his promises our selves may be translated thither also 5. After he had been a sacrifice for sin and conquered death by his Resurrection He hath triumphed over the Devil and led captivity captive and gave gifts unto men in the very act of his ascention into heaven Eph. 4.8 To teach us that if we in the same nature continue the conflict and be faithful unto the death we shall triumph also and the God of peace shall tread Satan under our feet shortly Rom. 16.20 These Things occur to me for the present as the fruits and benefits of Christs Incarnation but the chief reason why 't is brought here is That God might condemn sin in the flesh shew the great example of his wrath against it by the sorrows and sufferings of Christ. 2. By his Passion this is intimated in the terms for Sin or by a Sin-offering as we have it in the margent and is confirmed in other Scriptures as Heb. 10.6 In burnt-offerings and sacrifices for sin thou hadst no pleasure In the Original 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings and for sin thou hadst no Pleasure therefore in the Translation we put the word sacrifices in another sort of letter as being supplyed so Isa. 53.10 When he shall make his soul sin that is as we well render it an offering for sin so 2 Cor 5.21 Christ was made sin for us that is a sacrifice for sin so here by sin he condemned sin in the flesh that is by a propitiatory sacrifice All things that were in the sin-offering agree to Christs Death for instance First Sin was the meritorious cause why the beast was slain the beasts obeyed the law of their creation but man had sinned against God Lev. 5.6 He shall bring his trespass offering unto the Lord for his sin which he hath sinned and the Priest shall make atonement for him concerning his sin Here was no other reason the beast an innocent creature should die so Christ died for our offences Rom. 4.25 Not his own he had no sins of his own to expiate therefore while the Sacrifice was
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
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
body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
the soul is an immortal being but the new life is an eternal principle of happiness as soon as Christ beginneth to dwell in us eternal life is begun in our souls 1 John 3.15 The immortal seed 1 Pet. 1.23 2. The meritorious cause is the righteousness of Christ or the pardon of our sins and the justification of our persons by the Blood and Merits of Jesus Christ when once forgiven we are out of the reach of the second Death 1 Cor. 14.56 The sting of death is sin We are freed from the damning stroke not the killing stroke of death Christ having freed us from the curse of the law and merited and purchased for us a blessed Resurrection Heb. 2.14 15. The VSE is to enforce the great things of Christianity There are but two things we need to regard to live holily and die comfortably these two have a mutual respect one to another those that live holily take the next course to die comfortably the end of that man is peace and to know how to die well is the best way to live well both are enforced by this place 1. To live holily There are several Arguments from the Text. 1. The comforts of Christianity are not promiscuously dispensed or common to all indifferently but suspended on this condition If Christ be in you by his sanctifying Spirit if you be deceived in your foundation all your life hope and comfort are but delusory things but when quickned by the renewing Grace of the Spirit of Christ and made partakers of the Divine Nature you have then the earnest of your inheritance Eph. 1.4 2 Cor. 5.5 He who hath wrought us to this same thing is God who hath given us the earnest of his Spirit Others die uncertain of comfort or it may be most certain of condemnation 2. From the concession The body is dead sentence is past and in part executed this awakeneth us to think of another world and to make serious preparation when the walls of the house are shaken and are ready to drop down is it not time to think of a removal the body is frail and mortal and that 's enough to check sin Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof But 't is made more frail by actual sin Gal. 6.8 If we sow to the flesh of the flesh we shall reap corruption Shall we sow to the flesh and pamper the flesh which must soon be turned into stench and rotteness Man consulting with present sense carrieth himself as if he were a body only not a soul and therefore out of love to sensual pleasures he maketh no account of any thing but sensual pleasures and satisfactions but shall we bestow all our time and care upon a body that was dust in its composition and will shortly again be dust in its dissolution The body is not only dying but dead you think not of it now but this death cometh before 't is looked for Saul trembled when the spirit answered him 1 Sam. 28.19 20. To morrow thou and thy sons shall be with me Would you sport and riot away your time if you should receive such a message Surely the dust and stench and rotteness of the grave if we thought of it it would take down our pride and check our voluptuousness for we do but pamper worms meat it would prevent our worldliness all a mans labour is for the body and usually in a body overcared for there dwelleth a neglected soul The body is not only the instrument but the incitement of it the soul is wholly taken up about the body but doth the dead body deserve so much care Death doth disgrace all the seducing pleasures of the flesh and the profits and honours of the world Who is so mad as wilfully to sin with death in his eye Alas All the pleasures and honours of the world will be vanity and vexation of spirit to us when we come to die 3. Come we now to the corrective assertion and there 's the life promised for body and soul this breedeth the true spirit of faith 2 Cor. 4.13 14. We having the same spirit of faith according as it is written I believed therefore have I spoken We also believe therefore speak knowing that he that raised up the Lord Jesus shall raise us up also The true diligence and godliness 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord for your labour shall not be in vain in the Lord. And patience Rom 2.7 Who by patient continuing in well doing seek for glory immortality eternal life Christians We that have souls to save or lose and have an offer of happiness shall we come short of it for want of diligence and spend our time in eating and drinking and sporting or in the service of God 4. 'T is the effect both of the spirits renewing and the righteousness of Christ Both call for holiness at our hands as the effect of the renovation of the spirit and our title to the righteousness of Christ so that this life doth not belong to us unless we are in Christ and walk not after the flesh but after the spirit Rom. 8.1 which begun this Discourse The double principle and ground of hope inforceth it 2. To die comfortably Christianity affordeth the proper comforts against death as it is a natural and penal evil a natural evil it is as it puts an end to present comforts 't is a penal evil as it maketh way for the final judgment Heb. 9.27 Heathens could only teach them to submit to it out of necessity or as a debt they owed to nature or an end of the present miseries but Christianity as the sting of it is gone 1 Cor. 15.56 As the property is altered 1 Cor. 3.22 Death is yours and that upon solid grounds as the life of grace is introduced and sin is forgiven and the conclusions drawn from thence first the life of grace introduced how bitter is the remembrance of death to the carnal man much more the enduring of it a dying body and a startling conscience maketh them afraid of everlasting death and so much sin as you bring to your death bed so much bitterness you will have so much holiness so far you have eternal life in you and the more 't is acted in the fruits of holiness the more comfort Isa. 38.3 A little without is grievous when all is amiss within Secondly sin is forgiven upon the account of the righteousness of Christ for we shall then be foiled if found in no other righteousness than our own Phil. 3.8 9. That I may be found in him not having my own righteousness In short the worst that can befal believers is that 't is the death but of a part the worst and basest part and that but for a season the bodies of the Saints shall not always lye in the grave nor can it be imagined they shall perish as the beasts no
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
is usually the Note of an Instrument yet the Spirit is not our Instrument but we are his he first worketh by us as Objects then by us as Instruments and therefore tho the duty falleth upon us and we are said to do it by the Spirit yet it must be thus understood W are the principal parties as to Obligation of duty but as to Operation and Influence of Grace the Spirit is the principal 2. In the duty there is the Act mortifie the Object the deeds of the body 1. The act mortifie I shall open it more fully by and by only note for the present First Sin is alive in some degree in the justified Otherwise what need it to be mortified The Exhortation were superfluous if sin were wholly dead 2. It noteth a continued Act We must not rest in a Mortification already wrought in us He saith not If ye have mortified but if ye do mortifie this must be our daily practice not done now and then or by fits if we always sincerely labour to mortifie the deeds of the body we are in the way of life 3. It sheweth that this work must not be attended slightly or by the by but carried on to such a degree as corruption may be weakned or lye a dying or be upon the declining hand the success and event is considerable as well as the endeavour where the event dependeth upon outward and forreign causes a man hath comfort in doing his duty whatever the success be but here where the event falleth within the compass of our duty its self there it must be regarded we must so oppose sin that in some sort we may kill it or extinguish it not only scratch the face of it but seek to root it out at least that must be our aim 4. Mortifying noteth some pain or trouble For nothing that hath life will be put to death without some strugling and the flesh cannot be subdued without some trouble to our selves or violence offered to our carnal Affections only let me tell you if it be painful to mortifie sin you make it more painful by dealing negligently in the business and drawing out your vexation to a greater lenght the longer you suffer this Canaanite to live with you the more will it prove as a Thorn or Goad in your sides here if ever it is true our affection procureth our affliction sin dyeth when our love to it dyeth your trouble endeth your delight in it ceaseth as you can bring your souls to a resolution to quit these things Quam suave mihi subito factum est carere suavitatibus iniquorum No delight so sincere as the contempt of vain delights 3. The Object the deeds of the body that is our sins so called 1. Because sin is compared to a body Rom. 7.24 Who shall deliver me from this body of death and Col. 2. 11. In putting off the body of the sins of the flesh There is besides the natural body a body of corruption which doth wholly compass about the soul there is the head of wicked desires the hands and feet of wicked executions the eye of sinful lusts the tongue of vain and evil words therefore 't is said Col. 3.5 Mortifie your members which are upon earth Not of the natural body but of the mass of corruption particular sinful lusts are as members of this body 2. Sins are called the deeds of the body because they are executed by the body Rom. 6.22 Let not sin reign in your mortal bodies that ye should fulfil the lusts thereof and Rom. 6.19 As ye have yielded up your members servants uncleanness and to iniquity unto iniquity All the members of the body are employed as instruments to serve our sin now affections are manifested in actions therefore by the deeds of the body he meaneth not outward acts only but lusts also Well then fight we must but not with our own shadows sin is gotten within us by the soul it hath taken possession of the body The gates of the senses are always open to let in such Objects and Temptations as take part with the flesh and the flesh is ready to accomplish whatever the corrupt heart doth suggest and require 4. The life that is promised to them that mortifie sin ye shall live a spiritual life of Grace here and an eternal life of Glory hereafter Heaven is worth the having and therefore the reward should sweeten the duty From this Clause the Points are Three 1. That justified Persons are bound to mortifie sin 2. That in the mortifying of sin we and the spirit concur The Spirit will not without us and we cannot without the spirit 3. That eternal life is promised to them who seriously improve the assistance of the Holy Ghost for the mortifying of sin 1. Doct. That justified Persons should mortifie sin 'T is their Duty so to do 1. What is mortification that lieth upon us 1. Negatively What it is not we must distinguish between the mock mortification and the counterfeit resemblances of this duty and the duty its self 1. There is a Pagan Mortification I call it so because such a thing was among the Heathens which is nothing else but a suppressing such sins as nature discovereth upon such reasons and arguments as nature suggesteth Rom. 2.14 The Gentiles do by nature the things contained in the law Namely as they abstained from gross sins and performed outward acts of duty this was a kind of resemblance of mortification and but a resemblance we read of this in story Socrates his Answer to the Physiognomist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his Scholars enraged at his Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So of Palaemon coming in a drunken fit to scoff at Xenocrates his Lecture with his head crowned with a Garland of Rosebuds was by his grave and moral discourse reduced from his riot and licentiousness which was a kind of moral conversion but this we fault because 't is but an half turn from sins of the Second Table or lower Hemisphere of Duty and because these sins were rather suppressed and hidden rather than mortified and subdued Sapientia eorum abscondit vitia non abscindit Lact. As Haman refrained himself when his heart boiled with rankor and malice Esther 5.10 Their Wisdom tended to hide sin rather than to mortifie it and besides this kind of conversion was not a recovery of the soul from the flesh and the world to God but only an acquiring a fitness to live more plausibly and with less scandal among men 2. There is a popish and superstitious mortification which standeth in a meer neglect of the body and some outward abstinences and austerities and such observances as are prescribed by men without any warrant from God as in abstaining from marriage and some sort of meats or apparel as unlawful yea from the necessary functions of humane life the Apostle telleth us that these things have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Col. 23. A shew of wisdom have a specious shew and
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
〈◊〉 God by his Judgment hath subjected the creature to this curse for mans sin man as the meritorious and God the efficient cause of this vanity which is brought upon the creature so that it is brought upon them by man as a sinner by God as a Judge First by man as a sinner that brought the hereditary and old curse As the lower world was created for mans sake so by the just Judgment of God the curse came upon the whole earth for mans sake Gen. 3 17 18. Cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life thorns and thistles also shall it bring forth unto thee This was the original curse So for the actual curse Psal. 107.33 34. He turneth rivers into a wilderness and the water springs into dry ground a fruitful land into barrenness for the wickedness of them that dwell therein Barrenness or fertility is not a natural accident but ordered by God for the punishment of mans sin Therefore we should lift up our eyes above all natural causes and fix them upon God who chastiseth men for their unfruitfulness towards him and punisheth countries whose plenty hath been infamously abused and spent upon their lusts Secondly by the will and power of the Creator he it is who hath the sovereign disposal of the creature and to order it as he pleaseth with respect to his own Glory 1. Herein we see Gods justice who by the vanity of the creature would give us a standing monument of his displeasure against sin creatures are not as they were made in their primitive institution the enmities and destructive influences of the several creatures had never been known if we had not rebelled aginst God We should never have been aquainted with droughts and famines and pestilences and earthquakes these are fruits of the fall and introduced by our sin and by these God would shew us what an evil thing sin is Jer. 2.19 Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts We being in a lower sphere of understanding can only know causes by the effects here is an effect it hath brought misery upon us and upon the whole Creation When God looked upon the whole creation all the creatures were good Gen. 1.31 very good but when Solomon had considered them all was vanity very vain what is the reason of this alteration sin had interposed 2. The power and soveraignty of God all the creatures are subject to the will of God even in those things which are contrary to their natural use and inclination for therefore he imployeth them to destory one another and man who hath brought this disorder upon them if God bid the fire burn however kindled what can withstand its flames if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord the earth presently obeyeth Numb 16.31 As he had spoken these words the ground clave asunder that was under them and the earth opened her mouth and swallowed them up So if God bid the Sea stand up like a Mountain and Wall of congealed Ice it will do so and afford passage for his people and return again to its wonted course fluidness and drown the Egyptians it will do it Exod. 16.26 The waters returned and covered the chariots So for other things Job 37.6 He saith to the snow Be thou upon the earth and likewise to the great rain Be thou upon the earth Not a drop of Rain falleth from the Clouds but by Gods permission so verse the 12. The clouds are turned about by his councels to do whatever he commandeth them upon the face of the earth Nothing seemeth to be more casual than the motion of the Clouds or at least to arise from meer natural causes yet still are at the direction of God For it followeth v. 13. He causeth it to rain for the correction of a land or for mercy Sometimes 't is sent in mercy and sometimes in judgment this bridle God keepeth upon the world to check their licentiousness and awe them into obedience to himself 3. His mercy during the day of his patience In the midst of judgment he remembreth mercy though there be much vanity in the creature yet there is still an usefulness in them to mankind tho the air might poison us and the earth swallow us up and the mouth of the great deep vomit forth an inundation of waters and the fire scorch up the earth yet 't is great mercy that God hath so bound up the creatures by a law and decree that the earth is still a commodious habitation to man that many of the changes and commotions in the Elementary and lower world conduce to our benefit but especially the stated course of nature that the earth doth bring forth its fruits in due season and the Sun rejoyceth to run its course all this is goodness to poor creatures while God offereth pardon of sin and restitution by Christ we still injoy the blessings we have forfeited tho with some diminution and abatement we are restored to the use of the creatures but these are subject to vanity We have our lives but not that perfect constitution of body which Adam injoyed before his fall Creatures are not so useful and serviceable to us as they were in their first creation In the inward Righteousness and Holiness restored to man there is a mixture of corruption 'T was needful there should be some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods Mercy And yet for the honour of God some monument should be left of his benignity and bounty to his creature 3. The reasons why the innocent creature is punished for mans sin 1. To destroy the image of jealousy or the great idol that was set up against God mans great sin was his forsaking the Creator and seeking his happiness in the creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water and 1 John 3.12 He forsook God by distrust and betook himself to the creature out of necessity for man cannot subsist of himself but must have somewhat to lean unto The first temptation did intice man from God to some inferior good more pleasing to his fleshly mind man was made for God to serve him love him and delight in him and to use all the creatures in order to God for his Service and Glory He was to use nothing but with this intention But by sin all that man was capable of using was abused to please his flesh Now as Satan the tempter aimed at this that by depending on the creature we might have no cause
to stand upon our guard and defend our selves but we must implore the divine assistance which is ingaged for us Eph. 3.16 That he would grant unto you according to the riches of his glory to be strengthened with might by his spirit in the inner man 1 Pet. 1.5 Who are kept by the power of God through faith to salvation 1 Cor. 10.13 There hath no temptation taken you but such as is common to man but God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way to escape The spirit that inlightneth a Christian fortifieth him and the same grace which he sheddeth abroad in the soul filleth us both with light and strength and as a spirit of strength and counsel doth inable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven 4. They that rouze up themselves and use all means are in a nearer capacity to receive influences from the spirit than others For the Apostles word is he helpeth also We have been at the work reasoning and pleading but he maketh our thoughts effectual Psal. 27.14 Wait on the Lord be of good courage and he shall strengthen thy heart wait I say on the Lord. If we do not exercise faith and hope How can we look for the assistance of the Holy Ghost If we give way to discouragement we quit our own Comfort But when we strive to take courage from the grounds of faith 't is followed with strength from God to undergo the trouble So Psal. 31.24 Be of good courage and he shall strengthen your heart all ye that hope in the Lord. When we arm our selves with constancy and fortitude there is no doubt of Gods seasonable relief but if you out of love of the ease and contentment of the flesh give way to difficulties and despond How can you expect Gods assistance You banish it from you 1. USE Is Comfort to the children of God for the Lord is not a spectator only of our troubles but an helper in our Conflicts We are set forth as a spectacle to God Men and Angels 1 Cor. 4.9 Therefore we should see how we acquit our selves but our comfort is that he is the strength of our souls that we are ingaged in his Cause and by his power and strength God will not desert us or deny to support us unless we give him cause by our negligence and grievous sins no if you wait upon him strength will be renewed to you Isa. 46.31 They that wait on the Lord shall not faint but renew their strength in our weakness he maketh his strength and power to appear and can inable his servants to do and endure any thing rather than quit his cause they shall have a new supply of strength when they seem to be clean spent And overcome all difficulties in the way to Heaven 2 USE Is direction To ascribe our standing to the spirit We are weak creatures of our selves able to do nothing but through the spirit of Christ all things Phil. 4.13 That is go through all conditions we owe all that we are and all that we do to the holy spirit We live by his presence understand by his light act by his power suffer by the courage he inspireth into us We are ingrateful to the holy spirit if we ascribe that to our selves as authors whereof we are scarce servants and Ministers Paul more humbly acknowledges 1 Cor. 15.10 But by the grace of God I am what I am 3. USE Is Exhortation Let us not faint under our troubles There are many considerations 1. Sinners are not discouraged by every inconvenience occasioned by their sins but can deny themselves for their lusts sake And shall we be discouraged in Gods service Every lesser inconvenience that befalleth us in the way of our duty is taken notice of but the great evils of sin are not regarded When you see sin's Martyrs walk about the streets or carried to their Execution it should be a shame to Christians Some whose flesh is mangled by their sin impoverished by their sin brought to publick shame by their sin die for their sin and are we so weak when we suffer for Christ 2. Others have born for heavier burdens and yet do not sink under them The Lord Christ Heb. 12.3 endured the Contradiction of sinners and many of his precious servants Heb. 11.35 They accepted not deliverance looking for a better resurrection They might upon certain conditions have been free from their cruel pains and Tortures But these conditions were contrary to the law of God therefore would not by indirect means get off their trouble now shall we praise their Courage and not imitate it That is to be Christians in speculation 3. God promiseth to moderate the afflictions and sweeten the bitterness of them lest we should faint Isa. 57.16 I will not be wroth for ever and contend always for so the spirit should faint and the soul which I have made God hath great consideration of manâ— infirmity and weakness and how unable they are to hold out under long and grievous troubles Therefore he stayeth his hand will not utterly dishearten and discourage his people A good man will not over-burden his beast if you be satisfied in the wisdom and faithfulness of Gods providential Government you have no reason to faint but keep up your dependance upon him 4. When reason is tired faith should supply its place and we should hope against hope Rom. 4.18 Faith can fetch water not only out of the Fountain but out of the Rock when other helps fail then is a time for God to work 5. Give vent to the ardour of your desires in prayer Luke 18.1 Christ taught men to pray always and not to faint Keep up the suit and it will come to an hearing-day ere it be long Jonah 2.7 When my soul fainted within me I remembred the Lord and my prayer came unto thee into thy holy temple When our infirmity cometh to a degree of faintness then 't is a time to be earnestly dealing with God 6. What will you get by your fainting but the creature of God Heb. 3 1â— Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Murmuring for Prayer Lam. 3.39 40. Wherefore doth a living man complain a man for the punishment of his sins let us search and try our ways and turn to the Lord. Unlawful shifts for duty Isa. 28.15 For we have made lies our refuge and under falshood have we hid our selves This is overmuch hast will you chuse God for your enemy to escape the enmity of man and perdition for salvation Heb. 10.39 but be not of them who draw back unto perdition but of them that believe to the saving of the soul. Will you run into hell for fear of burning 7. The holy Spirit blesseth these coâ—siderations and doth further comfort
the animal life to the divine and spiritual 3. God will have the world seen in their proper colours the far greater part of the world do live and ungodly sensual life and they cannot endure those that would disgrace their delights by a contrary course John 15.19 The world loveth its own but I have chosen you out of the world therefore the world hateth you 1 Pet. 4.4 They think it strange that you run not with them into the same excess of riot A contrary course produceth contrary affections and interests thence cometh their hatred and malignity against the Saints because they upbraid them with their sins The wicked and the righteous the spiritual and the carnal the sensual and the heavenly the formal and the serious can no more agree than the Wolf and the Lamb the Raven and the Dove 4. 'T is needful that our pride and carnal affections should be broken by the Cross 1 Pet. 1.6 Ye are in beaviness for a season if need be This smart discipline is needful to reclaim us from our wandrings to cut off the provisâ—on for the flesh which is an enemy to humble us for sin which is the greatest evil to wean us from the world to make us more mindful of heavenly things to make us thankful for our deliverance by Christ. How lazy and vain do the best grow when they live in Wealth Honour and Power Graces are eclipsed duties obstructed thoughts of Heaven few and cold We often fear the dejection of the godly we need more fear their Exaltation What lamentable work do they make in the world when they get uppermost so that we have more cause to thank Christ for our afflictions than our prosperity 1. VSE is Instruction That we have no reason to doubt of Gods Favour and Presence with us tho we be exercised with calamities and divers calamities â—ingle calamities are consistent enough with the love of God to his people God is a Father when he frowneth as well as when he smileth Christ was the Son of his love and yet a man of sorrows and so for Christians Rev. 3.19 As many as I love I rebuke and chasten God loveth those most whom he doth not leave to perish with the Godless and unbelieving world and divers calamities or variety of troubles tribulation distress persecution famine nakedness peril sword call it by what name you will 't is all incident to the Saints Some trials to ordinary sense seem to speak wrath utter wrath rather than love as when he seemeth to have broken off his ordinary course of kindness to his people and to cast them out of his protection leaving them in the hand and will of their enemies so that they are reproached troubled and reduced to great straits and necessities all this is necessary for till an utter exigence carnal supports are not spent and one trial by continance is blunted and loseth its edg till God send another therefore we need not one affliction only but divers but how many soever they be we have no reason to question the love of God Job 5.19.20 He shall deliver thee in six troubles yea in seven there shall no evil touch thee In famine he shaâ—l redeem thee from death and in war from the power of the sword In nakedness he will cloathe thee in persecution preserve thee in peril protect thee in distress comfort thee tho it cometh to the greatest trouble yet we have no cause to despond as if God had cast us off or withdrawn his love from us 2. That if we meet with many troubles this will be no excuse or plea to exempt us from our duty for as afflictions should not make us doubt of Gods love to us so they should not make us abate of our love to God Psal. 44.17 All this is come upon us yet we have not forgotten thee nor have we dealt falsly in thy covenant They had suffered hard things yet all this could not shake their constancy and resolution for God all our interests were given us that we might have something of value to esteem as nothing for Christ. 3. It sheweth us what a good allowance we should make Christ when we enter into Covenant with him and with what thoughts we should take up the stricter profession of Christianity Many think they may be good Christians yet their profession shall cost them nothing this is as if a man should enter himself a Soldier and never expect battel or a Mariner and promise himself nothing but calms and fair weather wiâ—hout waves and storms a life of ease is not to be expected by a Christian here upon earâ—h if God will suffer us to go to Heaven at an easier rate yet a Christian cannot promise it to himself but must be a mortified and resolute man dead to the world and resolved to hold on his journey to the world to come whatever weather he meeteth with among other of the pieces of the spiritual armor the Apostle biddeth us Be shâ—d with the armor of the gospel of peace Eph. 6.15 If a man be not thus shod he will soon founder in hard and rough ground But what is this preparation of the Gospel of Peace Peace noteth our reconciliation and peace with God and interest in his favour and love and peace arising from the Gospel the Law sheweth the breach the Gospel the way of reconciliation how it is made up for us but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preparation or readiness of mind the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13 I am ready not to be bound only but to die at Jerusalem for the name of the Lord Jesus And 1 Pet. 3.15 Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to render a reason of the hope that is in you Meaning there not sufficiency of knowledge in the mind but strength of resolution and will so that this preparation is a resolution to go through thick and thin to follow Christ in all conditions Alas else when we have lanched out with Christ we shall be ready to run ashore again upon every storm Now that we may thus resolve Christ would have us sit down and count the charges for he would not surprize any We should be ready to suffer the sharpest afflictions though it may be the Lord doth not see fit to exercise us with them God never intended Isaac should be Sacrificed yet when he would try Abraham he must put the knife to his throat and make all things ready to offer him up 4. How thankful we should be if God call us not to severe tryals such as tribulation distress persecution famine nakedness peril or sword which the primitive Christians endured that were purer Christians than we are If he deal more gently with us what use shall we make of this indulgence Manifold 1 Partly to be more strict and holy for when we are not called to passive obedience and sufferings our active obedience should be the more cheerfully performed Acts 9.31 Then the
to him dependeth upon his love to us and 't is the reason Christ loveth us first best and most 1 John 4.19 We love him because he loved us first That is because of the great things he hath done for us in a way of satisfaction to reconcile God to us and in a way of conversion to reconcile us to God and in a way of preparation for our eternal blessedness in the fruition of God In a way of satisfaction 't was his love ingaged him to die for us Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 Who hath loved us and washed us in his blood This was the internal bosome-bosome-cause of all that he did for us His love in conversion in that he brought us home to God Eph. 2.4 5. For his great love wherewith he loved us when we were dead in sins he quickned us So his rich preparations for our blessedness 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him And 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore the world knoweth us not behold now are we the Sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Now what is of such moment as to cause us to cease loving him who hath loved us at such an high rate Secondly 'T is the effective cause not an exciting argument only for his love inclines to improve his power to preserve us in a state of Grace Three things concur to that His intercession with God His giving the Spirit to his people and his Government over the world 1. Christ intercedeth for us in all our conflicts and temptations because he loveth us and is mindful of us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted And Heb. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are Therefore let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in a time of need He knoweth what it is to suffer hunger and nakedness and poverty and exile and contempt in the world he knoweth the heart of a tempted man therefore he will have compassion upon us and procure seasonable help for us He knoweth how hard a thing it is to be tempted and not to sin he himself was hard put to it though he had such power to overcome temptations he sitteth at the right hand of God for this end and purpose 2. His giving the Spirit to help us and relieve us and preserve his people in temptation Phil. 4.13 I can do all things through Christ which strengtheneth me Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. 1 John 4.4 Greater is he that is in you than he that is in the world 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me If Christ will stand by us and keep us in his own hand what shall separate 3. Christ hath the Government of the world or a power and dominion over all things which may help or hinder his peoples happiness therefore his love inclineth him to order all things so as may be for their good John 5.22 He hath committed all judgment to the Son and John 3.35 He hath given all things into his hand So Eph. 1.22 Head over all things to the Church Things are not left to the arbitrement or uncertain contingency of second causes but are under the Government of a supream providence the Administration of which is in the hands of him that loved us and therefore he will exercise his Dominion as shall be for Gods glory and our good and so curb all opposition and moderate all temptations as may be consistent with his love and care over us 1 Cor. 10.13 He will not suffer you to be tempted 〈…〉 you are able In short being so near to God and having the dispensation of 〈◊〉 â—pirit and the Administration of Providence his great love maketh him pity his people in their necessities they are his dear purchase therefore he will not lose them John 13.1 Jesus having loved his own which were were in the world he loved them to the end They were in the world when he was to go out of the world left on the midst of waves when he was got ashore He knew the dangers to which they were exposed if they miscarry his own people miscarry therefore his heart is moved with all their dangers and difficulties and when we are most in danger then is love most at work to provide help for us in all our temptations as the mother keepeth with the sick child 5. That love which cometh from the impression of this love is of an unconquerable force anâ— efficacy Cant. 8.6 Love is strong as death jealousie as cruel as the grave the coals thereof are as the coals of fire which hath a most vehement flame many waters cannot quench love neither can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned There the vehemency and unconquerable constancy of love is set forth it will not be quenched it will not be bribed At this rate Christ loved us his love was as strong and stronger than death He debased himself from the heighth of all his glory to the depth of all misery for our sakes suffered death and overcame all difficulties His love carryed him to us his love could not be quenched by the waters of affliction for he endured the Cross and despised the shame Heb. 12.2 And his love would not be bribed by the offers of Preferment Matth. 4.9 All these things will I give if thou wilt fall down and worship me Ease Matth. 16.22 Then Peter took him and began to rebuke him saying be it far from thee Lord this shall not be unto thee Honour Matth. 27.40 42. If thou be the Son of God come down from the Cross let him come down from the Cross and we will believe him None of this could draw him from his work and in their measure 't is fulfilled in Christians waters cannot quench it Acts 21.13 What mean ye to weep and break my heart for I am ready not only to be bound but to die at Jerusalem Rev. 12.11 And they loved not their lives unto the death They have not learned to love at a cheaper rate It will not be â—ribed Matth. 19.27 And Peter said We have forsaken all and followed thee Luke 14.26 If any man come to me and hate not his Father and Mother and Wife
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you â—â—lsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
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-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
now little Children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming And 1 Joh. 4.17 Herein is our love made perfect that we may have boldness in the day of Judgment because as he is so are we in this World Secondly What is the comfort that they have 1. The Judge is their Friend their Kinsman their Brother their High Priest to make atonement for them The Propitiation for their sins their Advocate and Intercessour one that dyed for them 2dly He cometh to lead them to their everlasting Mansions Christ is a pattern of what shall be done to them He rose from the dead and is become the First Fruits of them that Slept He now sitteth at the Right Hand of God making intercession for them And he will come again and receive them to himself That they may be where he is and behold his Glory SERMON XV. 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. WE have handled 1. The necessity 2. The universality 3. The Judge 4. The manner of judging This we are now upon The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to appear and to be made manifest we may conjoin the senses we must so appear as to be made manifest 1. To appear that we must all appear every individual Person Four things evince that 1. The Wisdom and the Justice of the Judge 2. The Power Impartiality and Faithfulness of his Ministers 3. The Nature of the business requireth an appearance 4. The ends of the Judgment 1. The Wisdom and Justice of the Judge Such is his wisdom and perspicuity that not one sinner or sin can escape him Heb. 4 13. There is not any Creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to do This Scripture informeth us of the perfect knowledge of God as he is a Judge without which his Judgment cannot be just and perfect he knoweth all the persons and causes of men that are brought before him All things in general and every thing in particular is manifest to him fully clearly and evidently discovered to him Psa. 69.5 O God thou knowest my foolishness and my sins are not hid from thee He is neither ignorant of man nor any thing in man who must have to do with him that is to be judged by him So Jer. 17.10 I the Lord search the heart and try the reins even to give every man according to his ways and the fruit of his own doing The force of the reason is this That seeing we must be judged by a most exact impartial and alknowing Judge there can be no hope of lying hid in the throng or escaping and avoiding the Judgment It concerneth the Judge of the World to do right which he cannot do unless all sins and persons be manifest to him that he may render to every one according to his deeds 2. The Power Impartiality and Faithfulness of his Ministers Who are the Holy Angels Much of the work of that day is dispatched by the Ministry of Angels Matth. 24.31 They shall gather the elect from the four winds In the particular Judgment they have a Ministry they convey the Souls of men to Christ Luke 16.22 Carryed by the Angels into Abrahams Bosom They that carryed their Souls to Heaven shall be imployed in bringing their Bodies out of their graves Now this Ministry is not confined to the Elect only they do not only carry the corn into the barn but the tares into the furnace Matth. 13.39 40 41. And the reapers are the Angels As therefore the tares are gathered together and burnt in the fire so shall it be in the end of this World The Son of man shall send forth his Angels and they shall gather out of his Kingdom all things that do offend and them that do iniquity and shall cast them into a furnace of fire there shall be weeping and gnashing of teeth 'T is the Angels work to separate the wicked from the Godly to bind up the tares in bundles that they may be burnt in the fire They force and present wicked men before the Judge be they never so unwilling and obstinate So in the parable of the drag-net Matth. 13.49 50. So shall it be at the end of the World The Angels shall come forth and sever the wicked from among the just and shall cast them into a furnace of fire where shall be weeping and gnashing of teeth There is a mixture unavoidable of good and bad in the Church but then a perfect separation by the Ministry of Angels 3. The nature of the business requireth our appearance Partly because in a regular Judgment no man can be Judged in his absence Therefore in this great and solemn Judgment we must stand as persons Impleaded to hear what is alledged and what we can say in our defence David saith Psal. 130.3 If thou shouldest mark our iniquities O Lord who shall stand that is appear in the Judgment so as to be able to make a defence So Psa. 1.5 The ungodly shall not stand in the Judgment That is the wicked shall not be able to abide the tryal have nothing to plead for themselves in the day of their final doom And yet 't is said Rom. 14.10 We must all stand before the Judgment seat of Christ. We shall stand and not stand stand that is make an appearance and not stand not able to make any just defence Festus saith Acts 25.16 It is not the manner of the Romans to deliver any man to dye before that he which is accused have the accusers face to face and have licence to Answer for himself concerning the crime laid against him This was Jus Gentium not to give Sentence of capital punishment against any man till he were fully heard Their rule was They condemned no man unheard Surely there is all right in this solemn Judgment he that is to be judged is to be brought into the Judgment When God arraigned our first Parents which is a Type of the General Judgment He called Adam coram Gen. 3.9 10. Adam where art thou He brought him out of his lurking hole where he had hid himself he must come into his presence and answer And partly because we cannot appear by a Proctor The Sentence is a Sentence of life and death and there is no reason or cause of absence Rom. 14.12 Every one must give an account of himself to God Now in the day of Gods patience we have an Advocate who appeareth for us Heb. 9.24 He doth prevent wrath represent our wants and recommend our affairs But now the Judge cometh to deal with every one in person 4. The ends of the Judgment require our appearance They are two 1. The Conviction of the Parties Judged God will go upon clear evidence and they shall have a fair hearing When there was but one that came without
to presume upon the indulgence of that day are such who make a fair profession injoy many outward priviledges As suppose the Jew above the Gentile the Christian above the Jew the Officer or one Imployed in the Church above the common Christian. The priviledge of the Jew was his circumcision the knowledge of the Law and outward obedience thereunto or submission to the rituals of Moses because they were exact in these things they hoped to be accepted with God and to be more favourably dealt with than others The priviledge of the Christian is baptism the knowledge of Christ being of his party and visibly owning his interest in the World they have eaten and drunk in his presence he hath taught in their streets and they have frequented the assembly where he is ordinarily present and more powerfully present Luke 13.26 'T is possible they have put themselves in a stricter garb of religion forborn disgraceful sins been much in external ways of duty given God all the cheap and plausible obedience which the flesh can spare But if all this be without solid godliness or that sound constitution of heart or course of life which the principles of our profession would breed and call for these priviledges will be no advantage to him Well then let the Officer come the Apostle Prophet Pastour or Teacher by what names or titles soever they be distinguished who have born rule in the Church been much in exercising their gifts for his glory have taught others the way of salvation this is their priviledge Mat. 7.22 Lord have we not prophesyed in thy name and in thy name cast out Devils and in thy name done many wondrous works Then will I profess unto them I never knew you depart from me ye workers of iniquity Well now if no mans person shall be accepted if not for his profession if not for his Office if not for his external ministrations surely we ought to be strict and diligent and seriously godly as well as others And if we shall all appear before this Holy Just and Impartial Judge we should all pass the time of our sojourning here in fear 2. T is a strict and a just Judgment Acts. 17.30 31. He commandeth now all men every where to repent Because he hath appointed a day wherein he will judge the world in righteousness Now God winketh at every mans faults and doth not take vengeance on them judgeth the World in patience but then all men must give an account those who have refused the remedy offered to lapsed mankind shall have Judgment without mercy And how terrible will that Judgment be when the least sin rendreth us obnoxious to the severity of his revenging justice But those who have heard the Gospel and accepted the redeemers mercy shall also be judged according to their works in the manner formerly explained there is a remunerative Justice observed to them we must give an account of all our actions thoughts speeches affections and intentions that it may be seen whether they will amount to sincerity or a sound belief of the truths of the Gospel and therefore we should be the more careful to walk uprightly before him Matth. 12.36 37. But I say unto you that for every idle word that men shall speak they shall give an account thereof in the Judgment for by thy words thou shalt be justified and by thy words shalt thou be condemned Words must be accounted for especially false blasphemous words and such as flow out of the evil treasure of the heart and sadly accounted for For in conferring rewards and punishments God taketh notice of words as well as actions they make up a part of the evidence certainly in this just judgment we shall find that 't is a serious business to be a Christian. But those who have owned the redeemer must esteem him in their hearts above all wordly things and value his grace above the allurements of sense and count all things but dung and dross for the excellency of the knowledge of their Lord Phil. 3.7 8 9. And glorify him in their lives 1 Thes. 1.11 12. And pass through the Pikes To him that overcometh Rev. 2.26 And resist the Devil and subdue the flesh and vanquish the World There must be doing and there must be suffering there must be giving and forgiving giving out of our estates and forgiving wrongs and injuries visiting the sick and clothing the naked feeding the hungry there must be believing loving mortifying sin perfecting holiness And this is the tryal of those who come under the Gospel covenant which might be easily proved if the thing were not evident of its self Now judge you whether all this should not beget the fear of reverence or caution at least which fear of God should always reign in the hearts of the faithful 3. Gods final sentence is to be passed upon us upon which our eternal estate dependeth Therefore the great weight and consequence of that day maketh it matter of terrour to us We are to be happy for ever or undone for ever our estate will be then irrevocable Where a man cannot err twice there he cannot use too much solicitude According to our last account so shall the condition of every man be for ever What is a matter of greater moment than to be Judged to everlasting joy or everlasting torment Matters of profit or disprofit credit or discredit temporal life and death are nothing to it If a man lose in one bargain he may recover himself in another credit may bewounded by one action and healed in another though the scar remain the wound may be cured If a man die there is hope of life in another World but if sentenced to eternal death there is no reversing of it Therefore now we knowing the terrour of the Lord sue out our own pardon and perswade others to sue out their pardon in the name of Christ to make all sure for the present 4. The execution in case of failing in our duty is terrible beyond expression Because this is the main circumstance and is at the bottom of all I shall a little dilate upon it not to affright you with needless perplexities but in compassion to your souls God knoweth I shall take the rise thus The object of all fear is some evil approaching now the greater the evil is the nearer it approacheth the more certain and inevitable it is and the more it concerneth our selves the more cause of fear there is all these concur in the business in hand 1. The execution bringeth on the greatest evil The Evil of punishment and the greatest punishment the wrath of God the wrath of the eternal Judge who can and will cast body Soul into eternal fire This was due to all by the first covenant will be the portion of Impenitentsinners by the second Heb. 10.31 It s a fearful thing to fâ—ll into the hands of the living God Mark first obstinate and impenitent-sinners do Immediately fall
not appear what we shall be but we know that when he shall appear we shall be like him For we shall see him as he is This is the end of all for this Christ dyed and for this we believe and hope and labour even for that happy estate when we shall be brought nigh God and be companions of the Holy Angels and for ever behold our glorified Redeemer and see our own Nature united to the God-head and have the greatest and nearest intuition and fruition of God that we are capable of and live in the fullest love to him and delight in him And the Soul shall for ever dwell in a glorified Body that shall be no clog but an help to it and be no more troubled with infirmities necessities and diseases but for ever be at rest with the Lord lauding his name to all Eternity Now shall all this be done for us and shall we not love Christ Certainly if there be faith to believe this there will be love And if there be love there will be obedience be it never so tedious and irksome to our natural hearts 2. The strength of love ariseth from the manner how it is considered by us and applyed to us 1. Partly by Faith And 2. Partly by Meditation And 3. Partly by the Spirit 1. Faith nothing else will inkindle and blow up this holy fire of love in our hearts For affection followeth perswasion Till we believe these things we cannot be affected with them To a carnal natural heart the Gospel is but as a fine speculation or a well contrived fable or a dream of a shower of rubies falling out of the clouds in a night But Faith or a firm perswasion that affecteth the heart and therefore the Apostle speaketh of Faith working by love Gal. 5.6 Faith reporteth to the Soul and filleth the Soul with the apprehensions of Gods love in Christ and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God 2. By meditation The most excellent things do not work if they be not seriously thought of Affections are stirred up in us by the inculcation of the thoughts As by the beating of the steel upon the flint the sparks fly out As the Apostle perswadeth to this Eph. 3.17 18. That ye being rooted and grounded in love may be able with all Saints to comprehend what is the height and depth and length of the love of God in Christ and may know the love of Christ which passeth knowledge This is the blessed Imployment of the Saints that they may live in the consideration and admiration of this wonderful love that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this therefore we should not content our selves with a superficial view of it but dwell upon it in our thoughts 'T is our narrow thoughts our shallow apprehensions of Gods love in Christ our cold and unfrequent meditation of it which maketh us so barren and unfruitful as we are 3. The Spirit maketh all effectual The Gospel containeth the matter meditation is the means to improve it but if it be an act of the humane Spirit only it affecteth us not the thoughts raised in us by bare and dry reason are not so lively as those raised in us by Faith that puts a life into all our notions Now the acts of faith are not so forcible as when the Spirit of God sheddeth abroad this love in our Souls Rom. 5.5 We must use the Gospel must use reason must use faith in meditation on the Love of Christ but we must beg the effectual operation of the Holy Ghost who giveth us a tast and feeling of this love and most thankfully to entertain it USE It sheweth us how we should excite and rowse up our selves in every duty especially in those that are difficult displeasing to the flesh The Apostle Paul indured prisons stripes reproaches disgraces yea death it self out of the unconquerable force of love Therefore if you have any great thing to do for God and would work to the purpose let faith by the Spirit set love a work Faith is needful the work of redemption being long since over and our Lord is absent and our rewards future and love is necessary because difficulties are great and oppositions many the Flesh would fain be pleased but when Faith telleth love what great things God hath done for us in Christ the Soul is ashamed when it cannot deny a little ease pleasure or profit SERMON XXIV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead I Have chosen this Scripture to speak of the love of gratitude or that thankful return of love which we make to God because of his great love to us in Christ. Before I go on further in this discourse I shall handle some cases of Conscience 1. About the reason and cause of our love Whether God be only to be loved for his beneficial goodness and not also for his essential and moral perfections The cause of doubting is this Whether true love doth not rather respect God as amiable in himself than beneficial to us The ancient writers in the Church seemed to be of this mind Lombard out of Austine defineth love to be that grace by which we love God for himself and our neighbour for Gods sake Ans. 1. There are several degrees of love 1. Some love Christ for what is to be had from him and that he may be good to us There we begin The first invitation to the creature is the offer of pardon and life Matth. 11.28 29. Come unto me all you that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls And Heb 11.6 He that cometh to God must believe that he is and that he is a Rewardeâ— of them that diligently seek him Self-love and the natural sense of our own misery and the sense of our burden and the desires of our happiness have a marvellous influence upon us yea wholly govern us in our first address to God by Christ Now this is not altogether to be blamed and condemned Partly Because there is no other dealing with mankind tell a malefactour of the perfections of his Judge this will never induce him to love him And Partly Because we may and must love Christ as he hath revealed himself to our love Now he hath revealed himself as a Saviour as a pardoner as a rewarder for surely we may make use of Gods motives he suffereth us to begin in the flesh that we may end in the Spirit there is some grace in this very seeking love You are affected with the true cause of misery not outward necessity but sin you seek after the right remedy which is in Christ there
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of holiness by the resurrection from the dead So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
then applied to us by him who is now alive and liveth for evermore for that end and purpose Therefore 't is said 1 Pet. 1.3 That God hath begotten us to a lively hope by the resurrection of Christ. By vertue of that power which he now hath as risen from the dead And Eph. 1.19 20. And what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead and set him at his own right hand in Heavenly places The same power worketh in believers which wrought in Christ when he raised him from the dead The same power which wrought in and towards Christs exaltation is ingaged for Believers to work grace and carry on the work of grace in them Christ risen and living in Heaven is the Fountain of life in all new creatures He is the great receptacle of grace and sendeth it out by his Spirit A vital influence to all such as belong to him And therefore our life is made dependant upon his John 14.19 Because I live ye shall live also The life of believers is derived from Christs life who is our quickening head communicating vertue to all his members There is a vertue in his life to quicken us so that we do not live so much as Christ liveth in us Gal. 2.20 I live yet not I but Christ liveth in me As the root in the branches and the head in the members USE 1. Information It teacheth us three things in point of use 1. The Suitableness between Christ and Believers Consider him as God or Mediator As God Christ hath life communicated to him by eternal Generation so by Regeneration we are made partakers of the Divine Nature As Mediator he subsists in his life as man by vertue of the personal union with the God-head So do we live by vertue of the mystical inhabitation or union with Christ by his Spirit for our spiritual life floweth from the gracious presence of God in us by his Spirit Christ as man had first a frail life subject to hunger cold and sufferings so have believers a Spiritual life consistent with many weaknesses and infirmities But now Christ liveth gloriously at the Fathers right hand so we shall one day bear the Image of the Heavenly and be one day freed from all weaknesses thus are we conformed unto Christ and partake of the same life he doth 2. It informeth us in what way this life is conveyed and continued to us By Vertue of Christs death and resurrection by the Spirit through faith his death is at the bottom of it for he died that we should live together with him 1 Thes. 5.10 Who died for us that whether we wake or sleep we should live together with him His resurrection is the pattern pledge and cause of it For Rom. 5.10 If we were reconciled by his death much more being reconciled shall we be saved by his life After he had rescued us from the power and danger of our sins by his rising from the dead he is in a greater capacity to send out that Spirit by which he was raised to raise us up to a new life Then the Spirit is the Immediate worker of it for Christ maketh his first entry and dwelleth in the hearts of believers by his Spirit for we are renewed and born again by the Spirit John 3.5 That which is born of Flesh is flesh and that which is born of the Spirit is Spirit Without which we are not capable of it The Spirit worketh Faith and then there is an habitation fit for Christ in the Soul Eph. 3.17 That he may dwell in your hearts by faith Then he liveth in us as the head in the members Col. 2.19 And the root in the branches John 15 1. 'T is by faith that the union is compleated John 1.12 To as many as received him to them gave he power to become the Sons of God And then a vertue and power floweth from this union to inable us to do those things which are spiritually good and acceptable to God which is nothing but that which we call life Without him we can do nothing John 15.5 With him and by him all things Phil. 4.13 I can do all things through Christ which strengthneth me Namely by the influence of his Spirit received by faith 3. It informeth us 'T is not enough to believe that Christ died for you unless also you permit Christ to live in you 'T is not enough for your faith 't is not enough for your love the Apostle mentions both and we must look after both As to have our old offences expiated so to live a new life in Christ Rom. 6.5 For if we have been planted together into the likeness of his death we shall be also in the likeness of his resurrection We are branches of that tree whereof Christ is the root We must have communion with Christ living as well as with Christ dying and not only freed from the damning power of sin but quickened to a new life Use 2. is exhortation to press you to several duties 1. To believe that there is such a life 'T is matter of faith for when Christ had said John 11.26 Whosoever liveth and believeth in me shall never die he presently addeth Beleivest thou this Few mind and regard it The general faith concerning life by Christ must go before the special application Besides 't is an hidden thing your life is hidden with Christ in God Col. 3.3 'T is not visible to sense And invisible things are only seen by faith 'T is hidden from sense and therefore it must be believed 'T is hidden from the carnal World as colours are from a blind man because they have no eyes to see it The natural man cannot see things that must be spiritually discerned 1 Cor. 2.14 Besides the Spiritual life is hidden under the natural Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh 't is a life within a life the Spiritual life is nothing else but the natural life sublimated and over-ruled to higher and nobler ends spiritual men eat and drink and sleep and trade and marry give in Marriage as others do for they have not divested themselves of the interests and concernments of flesh and blood but all these things are governed by grace and are carried on to holy and eternal ends Besides 't is hidden because there is upon it the vail and covering of afflictions and outward meanness and a basement as it was said of some of whom the World was not worthy that they wandred about in sheep-skins and Goat-skins Heb. 11.37 38. Who would think so much worth should lye under such a base outside Their glory is darkened and obscured by their condition Besides too this life is often hidden by reproaches and censures
sin was God reconciling In themselves Gods Elect differ nothing from the rest of the World till grace prevent them they were as bad as any in the World of the same race of cursed mankind not only living in the World but after the fashions of the World dead in trespasses and sins and obnoxious to the curse and Wrath of God Fourthly To shew the Amplitude of Gods Grace the greater and worser part of the World the Gentiles as well as the Jews Rom. 11.15 If the casting away of them be the reconciling the World So 1 John 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World Fifthly To awaken all that are concerned to look after this priviledge which is common to all nations the offer is made indifferently to all sorts of persons where the Gospel cometh and this grace is effectually applyed to all the Elect of all Nations and all sorts and conditions and ranks of persons in the World if thou art a member of the World thou shouldest not receive this grace in vain 2. The other party concerned is the Great God to himself To be reconciled to one another when we have smarted sufficiently under the fruits of our differences will be found an especial blessing much more to be reconciled to God this is the comfort here propounded To himself of whom we stand so much in dread 1 Sam. 2.15 If one man sin against another the Judge shall judge him but if a man sin against God who shall plead for him A fit Umpire and Mediator may be found out in matters of difference and plea between man and man but who shall arbitrate and take up the difference between us and God Here first the greatness of the priviledge That God will reconcile us to himself Doct. There is a reconciliation made in and by Iesus Christ between God and man First I shall premise three things in general 1. That to reconcile is to bring into favour and friendship after some breach made and offence taken as Luke 23.12 The same day Herod and Pilate were made friends for before they were at enmity between themselves So Joseph and his Brethren were made friends and the woman faulty is said to be reconciled to her husband 1 Cor. 7.11 So Matth. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy may and be reconciled to thy Brother All which places prove the natural notion of the word and so 't is fitly used for our recovery and returning into grace and favour with God after a breach 2. That the reconciliation is mutual God is reconciled to us and we to God Many will not hear that God is reconciled to us but only that we are reconciled to God But certainly there must be both God was angry with us and we hated God the Alienation was mutual and therefore the reconciliation must be so the Scripture speaketh not only of an enmity and hatred on mans part Rom. 5.10 For when we were enemies we were reconciled to God by the death of his Son but also of wrath on Gods part not only against sin but the sinner Eph. 2.3 Being Children of wrath by nature Certainly God doth not only hate sin but is angry with the wicked because of it Psal. 7.11 God is angry with the wicked every day And we must distinguish between the work of Christ in order to God and the work of the Minister and Christ by the ministry in order to men The work of Christ in order to God which is to appease the Wrath of God Therefore 't is said Heb. 2.17 That he is a merciful and faithful High-priest to make reconciliation for the sins of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely there Gods being reconciled to us is intended by Christs Sacrifice and Intercession For Christ as an High-priest hath to deal with us as Gods Apostle with men Heb. 3.1 We in Christs stead pray you to be reconciled verse 20th Besides our reconciliation is made the fruit of Christs death in contradistinction to his life Rom. 5.10 The death of Christ mainly respected the appeasing of the Wrath of God whereas if it only implyed the changing of our natures it might as well be ascribed to his life in Heaven as his death upon earth Again the Scripture maketh this reconciliation to be a great instance of Gods love to us Now if it did only consist in laying aside our enmity to God it would rather be an instance of our love to God than his love to us Once more the Text is plain that Gods reconciling the World to himself did consist in not imputing our trespasses to us his laying aside his suit and just plea he had against us so that it relateth to him Therefore upon the whole we may pronounce that God is reconciled to us as well as we to God Indeed the Scriptures do more generally insist upon our being reconciled to God than Gods being reconciled to us for two reasons 1. Because we are in a fault 'T is the usual way of speaking amongst men He that offendeth is said to be reconciled because he was the cause of the breach and he needeth to reconcile himself and to appease him whom he hath offended which the innocent party needeth not he needeth only to forgive and to lay aside his just anger We offended God not he us therefore the Scripture usually saith we are reconciled to God 2dly We have the benefit 't is no profit to God that the Creature enters into his peace He is happy within himself without our love or service only we are undone if we are not upon good terms with him If any believe not the Wrath of God abideth upon him John 3.36 And that is enough to make us eternally miserable 3. That reconciliation in Scripture is sometimes ascribed to God the Father sometimes to Christ as Mediator sometimes to Believers themselves 1. To God the Father as in the Text God was in Christ reconciling the World to himself and in the verse before the Text who hath reconciled us to himself And Col. 1.20 Having made peace by the Blood of his Cross by him to reconcile all things to himself To God the Father as the primary cause of our reconciliation he found out and appointed the means as he decreed from everlasting to restore the Elect faln into sin unto grace and favour and prepared whatever was necessary to compose and take up the difference between him and sinners 2. Christ is said to reconcile Eph. 2.16 That he might reconcile both unto God in one body by the Cross. And Col. 1.21 Yet now hath he reconciled Not as the primary but meritorious cause of reconciliation which respects both God and us chiefly God as he was appeased by the merit of his Sacrifice as he procured the Spirit that same Spirit whereby our enmity might be overcome and
we might yield up our selves to God to love and serve and please him for we by his blood are purged from dead works that we might serve the living God Heb. 9.14 3. Believers are said to reconcile themselves to God 2 Cor. 5.20 We pray you in Christs stead be ye reconciled to God As they do imbrace the offered benefit and lay aside their enmity and love God that loveth them and devote themselves to his use and service 2. More particularly I shall do three things 1. State the foregoing breach 2. Shew you the nature of this reconciliation 3. Shew you how Christ is concerned in it 1. To state the foregoing breach take these Propositions 1. God and man were once near friends Adam was the Lords favourite You know till man was made 't is said of every rank and species of the Creature God saw that it was good But when man was made in his day Gen. 1.31 God saw what he had made and behold it was very good An object of special love God expressed more of his favour to him than to any other Creature except the Angels Man was made after his Image Gen. 1.26 When you make the Image or Picture of a man you do not draw his feet or his hands but his face his tract or foot-print may be found among the creatures but his Image and express resemblance with man and so he was fitted to live in delightful Communion with his Creator Man was his Vice-roy Gen. 1.27 God intrusted him with the care charge and dominion over all the Creatures Yea he was capable of loving knowing or injoying God other Creatures were capable of glorifying God of setting forth his Power Wisdom and Goodness objectively and passively but man of glorifying God actively as being appointed to be the mouth of the Creation 2. Man gets out of Gods favour by conspiring with Gods grand Enemy His Condition was happy but mutable before Satan by insinuating with him draweth him into Rebellion against God and upon this Rebellion he forfeiteth all his priviledges Gods Image favour and Fellowship God would deal with him in the way of a Covenant Gen. 2.17 In the day that thou eatest thereof thou shalt surely die Do and live sin and die The comminatory part is only expressed because that only took place So that by this Rebellion he lost the integrity of his nature and all his Happiness he first run away from God and then God drove him away he was first a fugitive and than an exile 3. Man faln draweth all his posterity along with him For God dealt not with him as a single but as a publick person Rom. 5.13 Whereas by one man sin entred into the World and death by sin and so death passed upon all for that all have sinned And 1 Cor. 15.47 The first man is of the earth earthy the second man is the Lord from Heaven There 's a first man and a Second man nos omnes eramus in illo unus homo Adam and Jesus are the two great Institutions the one consistent with the Wisdom and Justice of God as the other with the wisdom and grace of God so that Adam begets enemies to God Gen. 5.3 Adam begot a Son in own likeness And 1 Cor. 15.49 we read of the Image of the earthly one Every man is born an enemy to God his nature opposite his ways contrary to God and so is eternally lost and undone unless God make some other provision for him 4. The Condition of every man by nature is to be a stranger and an enemy to God Col. 1.21 And you that were sometimes alienated and enemies in your minds That double notion is to be considered Strangers there is no Communion between God and us we cannot delight in God nor God in us till there be a greater suitableness or a divine nature put into us If that be too soft a notion the next will help it we are enemies there is a perfect contrariety we are perfectly opposit to God in nature and ways We are enemies directly or formally and in effect or by interpretation formally men are enemies open or secret open are those that bid open defiance to him as Pagans and Infidels and Idolaters Secret so are all sinners their hopes and desires are that there were no God they would fain have God out of their way rather than part with their lusts they would part with their God Psa. 14.1 The fool hath said in his heart there is no God 'T is a pleasing thought and supposition that there were no God In effect and by Interpretation they do things or leave things undone contrary to to Gods will and take part with their sins against him As Love is a Love of duty and subjection so hatred is a refusal of obedience Love me and keep my Commandments Exod. 20.6 They are angry with those who would plead Gods interests with them But how can men hate God who is summum bonum fons boni The School-men put the Question We hate him not as a Creator and Preserver but as a Law-giver and Judge As a Law-giver because we cannot injoy our lusts with that freedom and security by reason of his restraint God hath interposed by his Law against our desires Rom. 8.7 Because the carnal mind is enmity to God for it is not subject to the Law of God neither indeed can be As a Judge and avenger of sin not only desire of carnal liberty but slavish fear is the cause of this enmity Men hate those whom they fear We have wronged God exceedingly and we know that he will call us to an account we are his debtors and cannot answer the demands of his Justice And therefore we hate him what comfort is it to a guilty prisoner to tell him that his Judge is a discreet person or of a stayed Judgment he is one that will condemn him A condemning God can never be loved by a guilty creature as barely apprehended under that notion 5. God hateth sinners as they hate him For we are Children of wrath from the womb Eph. 2.3 And that wrath abideth on us till we enter into Gods peace John 3.36 And the more wicked we are the more we incur Gods Wrath. Psal. 7.11 He is angry with the wicked every day They are under his curse Gal. 3.10 Whatever be the secret purposes of his grace yet so they are by the sentence of his Law and according to that we must Judge of our condition 2. The nature of this reconciliation 1. As the enmity is mutual so is the reconciliation God is reconciled to us and we to God On Gods part his Wrath is appeased and our wicked disposition is taken away by regeneration for there are the causes of the difference between him and us his Justice and our sin His Justice is satisfied in Christ so that he is willing to offer us a new Covenant Matth. 3.17 This is my beloved Son in whom I am well pleased He is
Wo unto us if now after God hath been at such a great deal of cost we should slight the motion Angels wonder at what you slight 1 Pet. 1.12 Shall the Blood of Christ run a wasting Mind the business I pray you God hath laid out all his wisdom upon it and will not you take it into your thoughts Gods Heart was much set upon it or else he would never have given his Son to bring it about 'T is the folly of man to part with things of worth for trifles As Esau sold his Birth-Right for a mess of Pottage Lysimachus his Kingdom for a Draught of Water Surely we cannot imagine this of the wise God when he hath been at such expense 't is not for a matter of nothing Therefore we should the more regard it 3dly In that he hath appointed a Ministry of Reconciliation and authorized some as solemn Messengers to tender this grace to us in his name Therefore we as Embassadors for Christ we pray you in Christ's stead be ye reconciled to God God might have contented himself with putting his thoughts into Scripture and given us the word and doctrine of Reconciliation only and truly that 's a great mercy Heathens are left to the puzzle and distraction of their own thoughts and know not how God shall be appeased But because that Blessed Book may possibly lye by as a neglected thing he will have some that shall put us in mind daily of his design of saving the World by Christ. If he would send Messengers he might have sent Heraulds to proclaim War but he hath sent Embassadors of peace Surely upon this account we should be welcome to you Isa. 52.7 How beautiful upon the mountains are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth Salvation that saith unto Zion Thy God Reigneth How dirty soever their feet be with the Journey Our Message is not to require satisfaction for the wrongs done to the Crown of Heaven or to denounce War but a matter of peace Not only to beg a correspondency of Traffick but a treaty about Marriage and so to enter into the strictest-amity with God Even that you may be married unto Christ to bring forth fruit unto God Rom. 7.4 Yet farther 4thly These messengers are under a charge to manage Gods message with all wisdom and faithfulness and diligence Mark 16.15 16. To preach the Gospel to every creature to Rich and Poor Learned and Unlearned And woe be to them if they be not diligent warning every Man and teaching every Man that they may present every Man perfect in Christ Jesus Col. 1.28 Christ hath conjured them by all their love to his person to do it Joh. 21.15 16 Feed my sheep Feed my Lambs If we have any respect to our Lord we must be diligent in offering peace to all that are willing to repent and believe This work is seriously commended to us yet profess to be my Servants and therefore by all the love you have to me I conjure you I shall not take it that you love me if you have not a care of my sheep and my Lambs You know the temptations prejudices and hatred of those you have to do with Therefore pray them to be reconciled And 5thly Consider the terms which God requireth Which are only that we should render our selves capable of his favour by entring into covenant with him On Gods part all things are ready Now we pray you to be reconciled That is do you enter into covenant with him God in the covenant is our Friend Abraham is called the Friend of God James 2.23 2. Chro 20.7 Thou gavest it to the seed of Abraham thy Friend for ever Isa. 41.8 The seed of Abraham my Friend Abraham was Gods Confederate and they loved intirely as one Friend doth another In the covenant you take God for your God and God taketh you for his people you enter into a League Offensive and Defensive to hate what God hateth and to love what God loveth God promiseth and ingageth to bless and you to obey 3dly The value of this priviledge 't is worth the having What do we plead with you about but the favour of God and reconciliation with him by Christ God found out the way Christ purchased it The Angels first published it Luk. 2.14 I here are many priviledges depend upon it As 1. Sanctifying Grace God being propitiated in Christ giveth us the first grace and causeth us to repent and believe in Christ. For on the behalf of Christ 't is given us to believe Phil. 1.29 And the regenerating Spirit is Shed upon us by Christ. Now when we repent and believe we are made capable of more of the sanctifying Spirit Acts. 2.38 The holy Ghost is given to them that obey Acts 3.32 And we are witnesses of these things and so is also the Holy-Ghost whom God hath given to them that obey him And a farther measure of grace upon our actual reconciliation Gal. 4.6 And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 2dly The pardon of sins When we are Regenerated our sins are actually pardoned Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins and Inheritance among them which are sanctified by faith that is in me Heb. 8.10 11 12. We are released from the eternal punishment and God quits his controversy against us 3dly Communion with God Favour Image and Fellowship go still together They were lost together Before we could not look God in the face or lift up the Head to him or think of him without Trembling There is a God but he is my enemy Every Prayer revived our guilt But now we have access with boldness and confidence of welcom and audience when ever we have occasion to make use of God Heb. 4.16 When David heard that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19.7 The flaming Sword which kept the way to the Tree of life is removed In our falls in our distresses in our dangers in our wants in death its self we have a God to go to to move for relief to whom to commit our Souls 4thly We have solid Consolation Rest and Peace in our selves For the chief cause of our fear and sorrow is done away Our sin is pardoned and subdued and the eternal punishment released 'Till this be you can never have any rest for your Souls 'till you are at peace with God and submit to the course prescribed by him for your reconciliation Matth. 11.28 29. One great fault of man is that he doth not take a right course to quiet his Soul God complaineth of his people by the Prophet That they had forgotten their resting place Jer. 50.6 That is they had forgotten God their only trust Men seek peace
The benefit intended to us that we might be the righteousness of God 2. When we are made partakers of this benefit in him when actually united to Christ Let us explain these circumstances 1. What was done in order to our reconciliation and there 1. The innocency of Christ as Mediator he knew no sin that is practically and Experimentally but was an innocent pure and sinless person otherwise theoretice and speculativè he knew what sin was in its nature and what it will be in its effects and fruits The innocency of Christ is elsewhere asserted John 8.46 Who convinceth me of sin And 1 Pet. 2.22 He did no evil neither was guile found in his Mouth Jesus Christ our Mediatour was free of the least transgression of the Law of God or any defect or inconformity thereunto for he was compleatly obedient to the whole will of God both in heart and practice Matth. 3.15 For thus it becometh us to fulfil all righteousness By his miraculous conception he was exempted from the contagion of Original sin others are defiled with it Job 14.4 Who can bring a clean thing out of an unclean No not one But Christ was exempted Luke 1.31 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called Jesus And from all actual transgressions Though the strongest of Satans fiery darts were shot at him yet there was nothing to befriend a temptation John 14.30 The Prince of this World cometh and hath nothing in me And it was needful our Redeemer should be so that he might be lovely to God Psa. 45.7 Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with the Oil of Gladness above thy fellows And to all the Saints Cant. 5.16 His Mouth is most sweet yea he is altogether lovely Christs innocency hath a double use It serveth for satisfaction and for example For satisfaction that we might know that he did not endure these sufferings as a punishment of his own sin he knew no sin that is â—â—th and experimental approbative knowledge To know signifieth in the Hebrew dialect to love to act to like He knew what it was to suffer for sin but he knew not what it was to commit sin he suffered for sin the just for the unjust to bring us to God 1 Pet. 3.18 There was a necessity of his holiness both as Priest and Sacrifice Heb. 7.26 27. Such an high Priest became us who is holy harmless undefiled separate from sinners And as a Sacrifice that he might be compleatly lovely and acceptable to God as being represented by all those spotless Lambs which as Types of him were offered under the Law John 1.29 Behold the Lamb of God that taketh away the sins of the World And 1 Pet. 1.19 But with the precious blood of Christ as of a Lamb without blemish and without spot In short our High Priest must be without sin and he must offer an unspotted Sacrifice that he may satisfy Gods Justice merit his favour and enter Heaven and by his intercession procure the actual remission of sins and our full and everlasting salvation So for example that he might be a perfect pattern of holiness to all his followers that they may purify themselves as Christ is pure 1 John 3.3 Not for example only I confess for then Christ needed not to be made sin that is a sin offering or to bear the punishment of sin but yet for example as well as expiation For we must be holy as he that hath called us was holy 1 Pet. 1.15 And we are to walk as he walked 1 John 2.6 Head and Members must be all of a piece or else the Mystical Body of Christ would be monstrous and disproportionate 2. The second thing is the ordination of God He hath made him to be sin for us Two expressions must be explained sin and made 1. Sin Mark 't is not said that God made Christ a sinner but he hath made him sin which I note to prevent bold and daring glosses for wit will play the wanton with such expressions Some have said that Christ was maximus peccator because he stood in the Room of all the rest but this is harsh and of an ill sound Here is enough in the expression its self we need not strain it higher Sin is taken in Scripture sometimes for the punishment of sin sometimes for a Sacrifice for sin or a sin offering 1. By a Metonymy of the cause for the effect sin is put for the punishment of sin as Gen. 4.13 My â—in is greater than I can bear He meaneth Poena Peccati the punishment And verse the 7 th Sin lieth at the door the punishment is at hand and will certainly come on So Heb. 9.28 Christ will come without sin Not only free from its blot for so he was ever holy harmless separate from sinners but from its guilt and punishment which he took upon him in our name 2. By a Metonymy of the Adjunct for the Subject sin is put for a sin offering or a Sacrifice for sin piaculum in Latin is both a sin and a Sacrifice for sin So the Priests are said to eat the sins of the people Hos. 4.8 That is the sacrifices for sin minding nothing but to glut themselves with the fat of the offerings a part of which fell to the Priests portion and so it must be understood here he was made sin for us that is an expiatory Sacrifice for our sin So Paul applyeth it in these two senses to Christ Rom. 8.3 God by sending his Son in the similitude of sinful flesh by sin hath condemned sin in the flesh That is by the Sacrifice abolished sin or the punishment put an everlasting brand upon it to make it hateful to the Saints 2. The word made is to be explained For here is no word but what is emphatical and hath its weight That signifieth Gods solemn ordination and appointment for to make is to ordain as Mark 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Made or ordained twelve Disciples And Acts 2.36 Made to be Lord and Christ. Which is not referred to his Nature and Substance but to his Estate and Condition So God made him that is ordered him to bear the punishment of sin or to become a Sacrifice for sin In other places 't is said Isa 53.6 The Lord laid upon him the iniquities of us all So Isa 53.10 It pleased the Father to bruise him he put him to grief The punishment and curse of sin was imposed upon him So that our Saviour had all the sins of the Elect upon him by imputation bearing the punishment of them himself 3. The end of what was done about Christ Where 1. The benefit intended That we might be made the righteousness of God that is that we might be just with that righteousness which God giveth imputeth and approveth Mark here four things 1. Righteousness is the
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
we repent and believe in Christ. Page 218 224 Directions to those that are Reconciled Page 24 250 They that are Reconciled had need beg pardon of sin v. Pardon Page 225 Redeemer The necessity of a Redeemer Page 163 Religion must be our Business and Recreation Page 74 Renovation the Nature of it Page 207 The Object of it Page ib. That it is the work of God's Spirit Page ib. The Effects of it Page 208 Its Connexion with Reconciliation Page ib. v. New Creature Repentance what it includes Page 243 v. Faith and Repentance Respect to Christs Person in the days of his flesh was not all he looked for Page 196 Religiously to respect men for external carnal advantages condemned Page 194 Respect Civil due to carnal men Page ib. Respect of persons not with God Page 110 199 Resurrection of the Body Reasons of it Page 36 Resurrection of Christ the Example Pledge and Cause of the Spiritual Life Page 189 The likeness between Christ's rising from the dead and Christians rising from the death of Sin Page ib. Rewards Sinful respect to the Rewards of Religion how it bewrayeth it self Page 151 Right God hath a Right to us Page 186 Righteousness Why men are prone to establish a Righteousness of their own Page 257 Gospel-Righteousness what it is Page 72 Gospel-Righteousness a Garment to cover our nakedness Page 28 Righteousness as it respects the precept or the sanction of the Law opened Page 252 Why the Righteousness by which we are justified is called the Righteousness of God Page 253 What is that Righteousness by which we are justified Page 253 254 257 Christ is made sin for us and we are made the Righteousness of God in him Page 254 In what this exchange doth agree in what it differs Page ib. The Love of God herein Page 256 This Righteousness of Christ is made ours when we believe in him Page 254 The Priviledges depending on our being made the Righteousness of God in Christ. Page 257 S. SAcrifices were offered by Adam Page 28 Satisfaction of Christ the truth of it Page 170 The Sufficiency of it Page 171 Scope of a Christians Life Page 71 72 v. End Self-Love only cured by the Love of God Page 230 Sight what Sights we shall have in Heaven Page 60 In what manner shall we Behold Christ. Page ib. v. Faith and Sight Sin a wrong to God how to be understood Page 86 Sin and shame always go together Page 28 The greatness of the Burden of Sin Page 257 Why Sin is a Burden Page 33 In what manner Sin is to be checked Page 205 The aggravations of Secret Sins Page 95 Secret Sins to be avoided because of future Iudgment Page 95 In what sense Christ was said to be made Sin Page 252 Sin taken for a Sacrifice for sin and for Punishment of sin Page ib. Christ was made sin but not a Sinner Page ib. Christ was made sin for us and we the Righteousness of God in him Page 254 Christ being made Sin is the cause of our being made the Righteousness of God in him Page 255 Sincerity how evidenced Page 102 Paul's Testimony of his Sincerity Page 118 Soul that it is distinct from the Body proved Page 66 It can live apart from the Body Page 67 The Souls of the Saints at Death immediately go to God Page 67 Spirit How he dwells in us Page 42 Strangers how to carry our selves as Strangers in this World Page 52 Sufferings of Christ what they were Page 256 They show the heinousness of sin Page 174 How we are to be affected when we read the story of Christ's sufferings Page 198 Suitableness between Christ and Believers Page 190 Surety Christ the Surety of Believers Page 171 Christ dyed as a Surety Page 179 T. TAbernacle our frail Condition set forth by a Tent or Tabernacle Page 2 Terror of the Lord is ground of Fear Page 110 How it is so to the godly Page 113 The Terror of the Lord should have an influence on us while in the flesh Page 113 V. VEracity and Faithfulness of God manifested at the Day of Iudgment Page 98 Union to Christ Internal and External explained Page 203 How the New Nature flows from our Union with Christ. Page 203 W. WAlking by Faith those who have Faith must walk by it Page 61 Reasons of it Page ib. Will God will not do any man good against his will Page 235 Nor doth he force man's will but deal by Persuasion Page 236 Wisdom wherein Wisdom lyes Page 128 Wherein the Wisdom of a godly man appears Page 128 Evidences of Spiritual Wisdom Page 129 How Wisdom is to be justified by her Children Page 128 Wisdom of Christ. Page 83 Word of God is an Instrument fitted to gain the consent of man's will Page 236 Work the Work of a Christian. Page 72 74 Why Works are produced at the Day of Iudgment Page 97 What room and place Works have with respect to our final sentence and the Rewards and Punishments that follow it Page 100 101 Works good the Principle of them Page 101 Good Works cannot be performed by men in a state of Nature Page ib. The aim and scope of them Page ib. Good Works Imperfect Page 99 They merit nothing Page ib. What respect Good Works have to our future Reward Page 102 Worship External Pomp in the Worship of God is not that he looks after Page 198 A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on 2 CORINTHIANS 5.  Chap. Verse Page GEnesis 1 31 216 3 11 28 4 7 252  13 252 Exodus 32 25 28 Deuteronomy 6 5 163 30 6 167 1 Kings 5 26 95 Psalms 1 5 92 27 4 64 31 1 233 33 15 93 51 4 92 115 1 133 130 3 92 Proverbs 16 14 112 29 27 246 Ecclesiastes 3 21 129 5 6 93 12 7 66 Canticles 8 6 146 Isaiah 56 4 76 65 17 200 66 22 200 Jeremiah 23 6 253 Hosea 2 3 28 4 8 252 6 7 96 10 1 183  11 152 Amos 6 3 112 Habakkuk 2 11 96 Malachy 2 15 168 Matthew 3 11 112 Matthew 11 19 128 20 23 40 22 37 163 250 24 12 160 25 31 78 Mark 6 11 94 9 44 105 Luke 2 40 191 10 27 250 12 20 4 16 9 68  22 68 20 37 38 68 23 43 67 John 2 24 25 84 5 45 93 7 â—4 63 14 2 4 15 2 203 20 27 197 Acts 16 14 175 20 21 224 Romans 5 14 171  25 223 6 3 4 5 180  6 177 179  13 180 6 19 131 8 2 164 9 3 141 11 36 134 14 7 8 183 15 3 187 1 Corinthians 3 8 40 1 Corinthians 4 4 5 82 11 22 195 15 21 179  45 179 16 32 169 2 Corinthians 1 12 117 4 7 238  16 60 5 21 171 6 11 12 13 145 Galatians 2 20 178 3 1 59  20 80 4 14 â—41 5 17 180 Ephesians 1 3 51 4 18 190 Philippians 1 23 67 2 13 209 Colossians 1 20 68  21 217 3 3 5 179 180 191 1 Thessalonians 1 10 112 1 Thessalonians 2 12 39  13 241 1 Timothy 6 12 19 6 2 Timothy 2 21 204 Hebrews 3 1 235 4 13 84 7 22 179 9 28 252 10 31 111 13 4 95 James 4 1 195 1 Peter 1 17 110 2 9 129 157 4 1 178 2 Peter 1 3 39 3 14 29 1 John 2 5 145 3 19 45 Revelations 2 5 162  3 4 38  5 9 76  12 12 93 FINIS Secondly Fourthly Thirdly Secondly Secondly ☞ That which follows being Printed Sermon XXX is the Conclusion of this 29 th Sermon
's concurrence to Mortification 90 The incouragement we have from the Spirit 's concurrence 91 The Graces of the Spirit cannot thrive in an unmortified Soul 44 Till Sin be mortified all the good we do is but a covering of Sin ibid. N. NEw Covenant the design of God in setting it up 105 The tenor and constitution of it ibid. Sealed in Baptism 18 New Nature opposite to Sin 88 Yet still Sin to be watched against ibid. Newness of Life what it is 15 The properties of it 16 Christ the Cause and Pattern of the New Life 53 How Baptism obligeth us to walk in Newness of Life 17 Motives to walk in Newness of Life 21 O. OBedience the necessity of it 115 The fruit of it 116 Motives to make it more clear and explicite 129 It is the fruit of the word implanted in our hearts 121 Resolutions of Obedience how to continue them 115 Our being Servants of God appears not by bare consent but by Obedience 114 Obedience from the heart what it signifies 118 Why we should be obedient from our hearts 122 Obey bodily lusts may be obeyed two ways 64 Occasions of Sin to be avoided 100 Old man why Sin called the Old man 28 The Old man is to be crucified 29 Why the Old man is to be crucified Vide Crucifixion 29 Ordinances encourage us to strive against Sin 92 Own how God ownes his Servants 144 P. PArdon Gods freeness to pardon no allowance to sin 106 Belongs only to the Penitent ibid. God will pardon the sins of those that serve him 144 Perseverance the Doctrine of Perseverance no encouragement to sin 108 Means to persevere ibid. Pleasure of Gods ways 126 Of a life spent in Gods service proved 143 144 The Pleasure of sin will not countervail the pain 137 We are to be dead to carnal Pleasures if we would mortifie Sin 32 Power against sin the more obedient we are to the sanctifying Spirit the more Power against sin 37 Praying against sin the reason why it prevails not with many 94 Predominancy of one Sin over another and of Sin over Grace 80 Presumptuous sins the mischief of them 101 Prevent how to prevent acts of Sin 138 Professor the visible Professor to look after freedom from Sin 40 Profit of Gods service 126 Profit of sin will not countervail our loss by it 137 Promises of the Gospel encourage us to strive against Sin 91 Providences of God are helps and occasions for subduing Sin 93 Punishment of sin of loss and of sense in this world and in another 36 Purposes against sin the reasons why they prevail not in many 94 R. REckoning our selves dead to Sin and alive to God what it implies 58 Regeneration the parts of it 15 Reign of sin when Sin is said to reign 63 64 76 Why Sin is said to reign in the Body rather than the Soul 61 The Reign of sin may be prevented in our frail mortal state 63 Why Christians should take heed that sin reign not in them 65 81 The mischief of reigning sin 83 A Note of a carnal heart 84 Uncomely in those that profess themselves Christ's 85 Destroys our hopes of Glory 86 The actual Reign of sin makes way for the habitual 101 Relapses into sin which consistent with true Repentance 52 Religion Christian the Verity of it demonstrated from Christs Resurrection 50 Repentance what is implied in it 5 Professed in Baptism 6 Resisting sin Objections against it answered 93 What kind of Resistance is required 96 How we are to resist sin 103 How you may know that you do not resist sin Vide Striving against Sin 96 Resolved we should be resolved against Sin 134 Resurrection demonstrated by the Resurrection of Christ 51 Resurrection of Christ a pattern and pledge of the new Birth 17 18 The cause and pattern of our life spiritual and eternal 51 52 How we are conformed to the likeness of it 21 The Analogie between Christs Resurrection and his life after it and our rising to the life of Grace and of Glory 49 51 The consideration of it promotes the spiritual life 50 It demonstrates the Truth of the Christian Religion ibid. It demonstrates our Resurrection 51 Shows the fulness of Christs Satisfaction ibid. The advantages we have by it 50 Resurrection spiritual described 28 Reward why few Laws propound a Reward 152 Of Sin and Righteousness wherein they agree 155 Wherein they differ ibid. The reason of this difference 156 Why life eternal is our final Reward 152 Right of God to us 71 85 Right by Covenant to temporal blessings is sweeter than a bare providential Right 146 Righteousness various acceptations of the word 68 111 S. SAcraments our Vnion and Communion with Christ signified by the Sacraments 10 They are solemn means of our Communion with the Death of Christ 9 Both Sacraments chiefly relate to Christs Death and why 10 11 Sacrament of Baptism Vide Baptism Sacrament of the Lords Supper Vide Lords Supper Satisfaction of Christ the Resurrection of Christ shows the fulness of his Satisfaction 50 Senses much sin let in by the Senses 73 Servants by consent and by conquest explained 110 Servants of sin Vide serving sin Servants of sin carry it as if they were free from Righteousness 131 Servants of God are so by open profession 114 We appear to be so not by bare consent but obedience ibid. Motives to it 149 Directions to undertake the Service of God Vide Service of Righteousness ibid. Servants of God and Servants of Sin receive wages suitable to their work 114 Service of Righteousness why so called 142 Service of Righteousness and Service of Sin opposed 127 The difference between these two Services 125 None can be the Servant of Righteousness but he that is freed from the Service of sin 127 The excellency of the Service of Righteousness 126 A Servant of Righteousness should do as much yea more for Righteousness than formerly he did for sin and why Vide Activity 127 The pleasure profit and honour of Gods Service 126 143 144 The amiableness of a life spent in Gods Service 143 Serving sin what it is to serve sin 31 Servitude of sin natural and acquired 117 Men voluntarily enter into this Service 113 Before Regeneration we were all Servants of sin 30 113 114 117 Yea naturally we were under a fatal necessity of serving Sin 114 It is necessary and useful to Gods people to reflect on this that once they were Servants of sin 118 Our former Servitude to sin should stir up in us thankfulness to our Redeemer 118 And quicken us to more diligence for the future 119 Why Sin should not be served 69 The fruit of serving sin 115 It is impossible to serve sin and God too 113 Service of sin and service of righteousness opposed Vide Service of Righteousness 125 Shame for sin the object of it 116 Sin is really matter of shame 140 In carnal men and Gods people how they differ 139 The cause of true shame for
sin ibid. Folly and filth of sin causeth shame 116 138 Motives to excite to this shame 140 Sin three things in sin 1. Culpa the fault 2 Reatus the guilt 3. Macula the stain 101 The evil and malignity of it 12 140 The aggravations of sin 33 The evil effects and consequences of it 38 39 The danger of it 159 All sin in its nature mortal 114 159 There is no fruit of sin comparatively to the fruit of Holiness 137 There is no solid benefit nor profit to be got by sin 136 Sin is represented as unfruitful and deceitful ibid. The mischief of presumptuous sins 101 The filthiness of sin 140 Sin is real matter of shame ibid. Sin should not be served and why 69 Sin remains in Gods people 81 Is always working and warring in them 81 82 The more it acteth the more strength it getteth 82 Sins of incuâ—sion incident to the best 78 Gods people may sometimes fall into scandalous sins ibid. Sins of Christians more scandalous than the sins of Heathens 33 And are a greater injury to Christ than the Persecution of the Jews 34 Little Sins to be watched against 101 God doth not make little reckoning of sin 27 Darling Sins especially to be watched against 102 The longer sin is spared the worse it grows 44 Spirit of God how it opposeth Sin 89 The necessity of the Spirit 's concurrence to begin carry on and accomplish the work of mortification 90 The encouragement we have thereby 91 Striving against sin what it implieth 102 The reasons why it prevails not in many Vide resisting Sin 94 T. TEmptations to Sin to be avoided 135 Thanksgiving we are chiefly to give thanks for spiritual mercies and why 122 Above all for the conversion of our selves and others 12 Thought sins in Thought to be suppressed 100 Torments of the damned the greatness of them 157 The Eternity of them vindicated 141 158 V. VIvification what it is 55 It promotes mortification 135 The certain connexion of Mortification and Vivification 56 First we are to dye to sin then to live to God Vide Life spiritual living to God ibid. Union with Christ there is a strict Union between Christ and Believers 22 Represented by the similitude of a Graff ibid. Difference between these two Unions 23 The likeness and resemblance between them ibid. Signified and sealed in Baptism ibid. This Union sealed in Baptism infers a likeness and conformity to Christ Vide Conformity to Christ. 24 The effects of this Union 23 Union with Christ the ground of Communion 9 Union and Communion with Christ signified and sealed by the Sacraments 10 Unregenerate men difference between them 131 Unrighteousness why sin is so called 68 W. WAges of Righteousness better than of sin 133 Warfare a Christians life a Warfare 75 Watchfulness against sin when we are said to omit it 95 The spring and rise of it Faith Fear and Love 97 The time when this duty is to be practised 98 The object what we should watch against 98 99 100 c. Work of Righteousness better than of Sin 133 Why the Work of Religion is easie to a renewed person 146 World what an enemy it is to the Soul 99 Y. YJelding our selves to God the manner how it is to be done 70 The end wherefore we yield up our selves to God ibid. Why we should yield up our selves to God reasons of it 71 Motives to it 73 Tryal of it 74 Yielding our selves to obey sin or God makes us servants to the one or the other 113 Places of Scripture explained in the Sermons on Romans 6.    Page GEnesis 3. 3. 96 Exodus 4. 19. 77 Levit. 7. 15 16 17. 10 13. 23. 84 45. 46. 84 85 14. 5 6 7 8. 34 35 Joshua 24. 15. 111 1 Sam. 15. 25. 130 2 Sam. 7. 14. 125 1 Kings 18. 21. 111 Job 34. 27. 32 Psalm 68. 21. 106 97. 10. 88 Proverb 8. 18. 111 13. 13. 134 26. 9. 2 Eccles. 5. 16. 137 Isaiah 48. 18. 111 Jerem. 9. 25 26. 19 Hosea 4. 4. 39 8. 7. 137 Matt. 5. 29 30. 20 13. 45 46. 112 20. 22 9 Luke 1. 72. 105 11. 44. 44 19. 10. 105 John 5. 25. 28 8. 34. 117 13. 10. 78 Acts 17. 31. 50 27. 22. with 31. 108 Romans 3. 23. 38 5. 6. 39 20. 21. 4 8. 13. 30 86 11. 17. 23 1 Cor. 1. 13. 10 9. 21. 107 11. 7. 38 15. 20. 51  49. 24 Galat. 5. 18. 107  24. 86 Ephes. 4. 30. 91 6. 12. 97  14 15 16 17 103 Philip. 1. 20. 70 Coloss. 2. 12. 14 3. 3 5. 27 1 Thess. 5. 10. 57 Hebr. 6. 1. 6 40  18. 47 8. 10. 120 13. 20. 152 James 1. 14 15. 100 4. 8. 44 1 Pet. 1. 14. 88  21. 51 4. 1. 40 2 Pet. 2. 20. 32 1 John 2. 6. 24  16. 79 3. 9. 88 Jude  4. 6  11. 69 ERRATA PAge 3. line 12. for maketh read make p. 6. l. 55. for prevent r. pervert p. 7. l. 25. for you r. yea p. 12. l. 55. for do r. to l. 59. r. that as it is p. 29. l. 9. for as r. and. p. 34. l. 13. for our r. any p. 45. l. 2. for no r. now p. 59. l. 23. r. to own p. 59. l. 44. for consummated r. continued p. 64. l. 22. for strive r. seem p. 65. l. 3. for her r. it s p. 69. l. 31. r. but we give up our selves solemnly and prosessedly to God p. 70. l. 37. for balls r. bells p. 72. l. 21. for there r. therefore p. 77. l. 46. for proposed r. purposed p. 78. l. 42. for levelled r. leavened l. 55. r. after it is habituated p. 80. l. 30. for also r. else p. 86. l. 20. for of r. to p. 103. l. 29. for of r. to p. 106. l. 43. for dispenseth r. dispâ—nsed p. 107. l. 60. for these r. thereby p. 125. l. 32. dele unconverted p. 127. l. 11. r. seek not p. 131. l. 6. for considerately r. considerably p. 132. l. 23. for from r. with p. 135. l. 2. dele that l. 38. for iniquity is r. art p. 141. l. 32. for his r this p. 145. l. 19. for our r. your p. 158. l. 36. for that r. he is implacable c. A Second Volume OF SERMONS PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. PART II. Containing XLVII SERMONS ON The Eighth Chapter of the Epistle to the ROMANS AND XL. ON The Fifth Chapter of the Second Epistle to the CORINTHIANS WITH ALPHABETICAL TABLES To each Chapter of the PRINCIPAL MATTERS therein Contained LONDON Printed by R. Roberts for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard MDC LXXXIV To the Right Honourable PHILIP and ANN THE Lord and Lady WHARTON THe inserting your Honours names in this Publication so little needs an Apology that it had much more needed one not to have done it Your deeply inward Affection to the Excellent Author your most singular