obedience fall short so that he can never come to be upon even disengaged terms much less to oblige a new and deserve somewhat further besides that same Grace by which any serves and obeys God is likewise his own gift as 't is said All things come of thee and of thine own have I given thee both the ability and the will of giving to him is from him so that in these respects not Angels nor Man in Innocency could properly merit at the hands of God much less Man lost redeemed again and so coming under the new obligation of Infinite Mercy And this is so evident a truth that the learnedst and most ingenuous Jesuits and Schoolmen have in divers passages of their writings acknowledg'd it that there cannot be any Compensation and much less merit from the creature to God but onely in relation to his own free purpose and the tenour of his word and Covenant which is inviolable because he is unchangeable and truth it selfe His first grace he gives freely and no less freely the increases of it and with the same gracious hand sets on the Crown of glory upon all the Grace that he hath given before 'T is but the following forth of his own work and fulfilling his own thoughts of free Love which love hath no cause but in himself and finds none worthy But gives them all the worthiness they have and accepts of their Love not as worthy in it self to be accepted but because he himself hath wrought it in them not onely the first tastes but the full draught of the waters of life is freely given Reve. 22.17 nothing brought with them but thirst That is to be brought not that is brought or that shall be brought but if we will render it strictly it is that is a bringing to you That blessedness that Consummation of grace the Saints are hastening forward to walking on in their way wheresoever it lyes indifferently through honour and dishonour through evill report and good report And as they are hastening to it it is hastn'ng to them in the course of time every day brings it nearer to them than before and notwith standing all difficulties and dangers in the way they that have their eye and hopes upon it shall arrive at it and it shall be brought safe to their hand all the malice of men and Devils shall not be able to cut them short of this grace that is a bringing to them against the day of the Revelation of Iesus Christ. At the Revelation of Iesus Christ. This is repeated from the 7 th Verse and it is a day of Revelation a Revelation of the just judgement of God Rom. 2 5. And thus it would be to all were it not that it is withall the Revelation of Iesus Christ therefore is it a day of Grace all Light and blessedness to them that are in him because they shall appear in him and if he be glorious they shall not be inglorious and ashamed indeed were our secret sins then to be set before our own eyes in their affrightfullest visage and to be set open to the view of Angels and Men and to the eye of divine Justice and we lest alone so revealed who is there that could gather any comfort and would not rather have their thoughts fill'd with horrour at the remembrance and expectation of that day and thus indeed all unbelieving and ungodly Men may look upon it and find it terrible but to those that are shadowed under the Robe of Righteous Jesus yea that are made one with him and shall partake of his glory in his appearing 't is the sweetest the most comfortable thought that their souls can be entertain'd and possess'd withall to remember this glorious Revelation of their Redeemâ—r 'T is their great grief here not that themselves are hated and vilified but that their Lord Jesus is so little known and therefore so much despised in the world he is vail'd and hid from the world many Nations acknowledge him not at all and many of those that do in word confess yet in deed deny him that have a form of Godliness and do not onely want but mock and scoffe the power of it and to such Christ is not known his Excellencies are hid from their eyes now this glory of their Lord being tender to them that Love him they rejoyce much in the consideration of this that there is a day at hand wherein he shall appear in his bright and full glory to all nations and all shall be forc'd to acknowledge him it shall be with out doubt and unquestion'd to all that here is the Messiah the Redeemer the Judge of the world And as it is his day of Revelation ' it s also the Revelation of all the adopted sons of God in him Rom. 8.9 they are now accounted the refuse of the world exposed to all kind of comtempts but then the beams of Christ's glory shall beautifie them and they shall be known for his 1 Ioh. 3â— 2. Col. 3 4. Next there is The Exhortation Hope to the end The difference of these two graces faith and hope is so small that the one is often taken for the other in Scripture 't is but a divers aspect of the same confidence faith apprehending the infallible truth of those divine Promises of which Hope doth assuredly expect the accomplishment and that is their truth so that this immediately results from the other· This is the Anchor pitch'd within the vail that keeps the soul firm against all the tossings on these swelling Seas and the winds and tempests that arise upon them The firmest thing in this Inferiour world is a believing soul. Faith establishes the heart on Jesus Christ and Hopelifts it up being on that Rock over the head of all intervenient Dangers Crosses and Tentations and sees the glory and happiness that followes after them To the end Or perfectly and therefore the Christian seeks most earnestly and yet waits most patiently Psal. 130.6 Indeed this hope is perfect in continuance 't is a hope unto the end because 't is perfect in its nature although imperfect in degree sometimes doubtings intermixed with it in the Christian soul yet this is their infirmity as the Psalmist speaks not the infirmity and insufficiency of the object of their hope Worldly hopes are in their own nature imperfect they do imply in their very being doubtfulness and wavering because the things whereon they are built are inconstant and uncertain and full of deceit and disappointments how can that Hope be immoveable that is built upon moving sands or quagmire 'T is that which is it self unfixed cannot give stability to any other thing resting on it but because the truth and goodness of the immutable God is the foundation of spiritual hope therefore it is assur'd and like Mount Sion that cannot be removed and this is its perfection Now the Apostle exhorts his Brethren to endeavour to have their hearts possess'd with as high a measure and degree of
his promise because I live ye shall live also Ioh. 14.19 Christ and the Believer are One this is that Great Mystery the Apostle speaks of Eph. 5. though ' it s a common known truth the words and outside of it obvious to all yet none can understand it but they that indeed partake of it by vertue of that Unction their sins were accounted His and Christs sufferings are accounted theirs and by consequence His Glory the consequent of his sufferings is likewise theirs there is an indissoluble connection betwixt the life of Christ and of a Believer Our life is hid with Christ in God and therefore while we remaine there our life is there though hid and when he who is our life shall appear we likewise shall appear with him in glory Colos. 3.14 Seeing the sufferings and Glory of our Redeemer are the maine subject of the Gospel and the Causes of our salvation and our comfortable persuasion of it ' it s a wonder that they are not more the matter of our thoughts should we not daily consider the bitterness of that cup of Wrath he drunk for us and be wrought to Repentance and Hatred of sin to have sin imbitter'd to us by that Consideration and find the sweetness of his Love in that he did drink it and by that be deeply possessed with Love to him these things we now and then speak of but they sink not As our Saviour exhorts where he is speaking of those same sufferings O that they were engraven on our hearts and that sin were Crucified in us and the world Crucified to us and we unto the world by the crosse of Christ. And then considering the Glory wherein he is And to have our eye often upon that and our hearts solaceing and refreshing themselves frequently with the thoughts of that Place and condition wherein Christ is and where our hopes are ere long to behold lin Both to see his Glory and to be Glorified with him is it not reason Yea ' its necessary it cannot be otherwise if our Treasure and Head be there that our hearts be there likewise The Third Expression here of the Gospell is that 't is the Doctrine of Grace The work of Redemption it self and severall parts of it and the Doctrine revealing it have all the name of Grace because they all flow from free Grace that is their spring and first Cause And 't is this wherein the Doctrine of Salvation is mainly comfortable that it is free ye are saved by Grace Eph. 2.8 't is true God requires faith it is through faith but he that requires that gives it too that 's not of your selves 't is the gift of God 't is wonderfull Grace to save upon believing believe in Jesus for Salvation and live accordingly and 't is done there is no more requir'd to thy pardon but that thou receive it by faith But truely Nature cannot do this 't is as impossible for us of our selves to Believe as to doe this then is that which makes it all Grace from Beginning to End that God not onely saves upon believeing but gives believeing it self Christ is called not onely the Author and finisher of our Salvation but even of our Faith Free Grace being rightly apprehended is that which stayes the heart in all Estates and keeps it from fainting even in its saddest times what though there is nothing in my self but matter of sorrow and discomfort it cannot be otherwise ' its not from my self that I look for Comfort at any time but from my God and his free Grace Here is Comfort enough for all times when I 'm at the best I ought not I dare not rely upon my self when Im at the worst I may and should rely upon Christ and his sufficient Grace Though I be the vilest sinner that ever came to him yet I know he is more Gracious then I am sinfull yea the more my sin is the more Glory will it be to his Grace to pardon it it will appear the richer doth not David argue thus Psa. 25.11 For thy names sake O Lord pardon mine iniquity for it is great But 'T is an empty fruitless notion of Grace to Consider it onely in the Generall and in a wandring way we are to look upon it particularly as address'd to us and 't is not enough that it comes to us in the message of him that brings it onely to our ear but that we may know what it is it must come into us then 't is ours indeed but if it come to us in the message only and we send it away again if iâ— shall so depart we had better never have heard of it it will leave a Guiltiness behind it that shall make all our sins weigh much heavier then before Enquire whether you have entertain'd this grace or not whether it be come to you and into you or not whether the kingdom of God is within you As our Saviour speaks 't is the woefullest condition that can be not to be far from the kingdom of God and yet to fall short and miss of it The Grace of God revealed in the Gospell is intreating you daily to receive it is willing to become yours if you Reject it not were your eyes open to behold the Beauty and Excellency of this Grace there would need no deliberation yea you would endure none desire your eyes to be opened and light from above that you may know it and your hearts open'd that you may be happy by receiving it The Apostle speaking of Jesus Christ as the foundation of our Faith calls him the same yesterday and to day and for ever Yesterday under the Law to day in those primitive times neerest his Incarnation and for ever in all succeeding ages And the Resemblance holds good between the two Cherubims over the Mercy-seat and the two Testaments those had their faces towards one another and both toward the Mercy-seat and these look to one another in their Doctrine agreeing perfectly and both look to Christ the true Mercy-seat and the great Subject of the scriptures This we see here the things that the Prophets foretold to come and the Apostles reported were accomplished were the same and from the same spirit they were the sufferings of Christ and his after Glory and in them our Salvation by free Grace The Prophesies look forward to the times of the Gospel and the things then fulfilled look back to the Prophesies and each confirms the other meeting all in Christ who is their truth and Center We have spoken already of the Author and subject of this salvation Now we come to say something of those who are Employed about it as well in Administring to it as in Admiring it And those are the Prophets and Apostles the first foretold what was to come the second Preached them when they came to pass In the Prophets there are three things here remarked 1. Their Dilligence 2. The Success of it 3. The Extent of its usefulness This
through Iesus Christ our Lord. and St. Paul expresses it in his Salutations that are the same with this Grace and Peace from God the Father and our Lord Iesus Christ. As the free Love and Grace of God appointed this means and way of our Peace and Offered it So the same Grace applies it and makes it Ours and gives us faith to apprehend it And from our sense of this Peace or Reconcilement with God arises that which is our inward Peace a calm and quiet temper of Mind This Peace that we have with God in Christ Is Inviolable but because the sense and perswasion of it may be interrupted the soul that is truly at Peace with God may for a time be disquieted in it self through weakness of Faith or the strength of Temptation or the Darkness of desertion losing sight of that Grace that Love and Light of Gods Countenance on which its Tranquillity and Joy depends Thou hid'st thy face saith David and I was troubled but when these Eclipses are over the Soul is revived with new Consolation as the face of the Earth is renewed and made to smile with the return of the Sun in the Spring and this ought alwayes to uphold Christians in the saddest times viz that the Grace and Love of God towards them depends not on their sense nor upon any thing in them but is still in it selfe incapable of the smallest alteration 'T is Natural to Men to desire their own Peace the Quietness and Contentment of their Minds but most Men miss the way to it and therefore find it not for there is no way to 't indeed but this One wherein few seek it viz. Reconcilement and Peace with God The perswasion of that alone makes the Mind clear and serene like your fairest Summer Dayes My peace I give you saith Christ not as the world Let not your hearts be troubled All the Peace and Favour of the World cannot calm a troubled heart but where this Peace is that Christ gives all the trouble and disquiet of the world cannot disturb it When he giveth quietness who then can make trouble and when he hideth his face who then can behold him whether it be done against a Nation or against a man only See also for this Psal. 46.123 All outward distress to a mind thus at Peace is but as the ratling of the Hail upon the Tiles to him that sits within the House at a sumptuous Feast A good Conscience is called so and with an advantage that no other Feast can have nor could men endure it A few hours of feasting will weary the most profest Epicure but a Conscience thus at Peace is a continual Feast with continual unwearied delight What makes the World take up such a prejudice against Religion as a sour unpleasant thing they see the Afflictions and griefs of Christians but they do not see their Joyes the inward pleasure of mind that they can possess in a very hard Estate Have you not tryed other wayes enough hath not He tried them that had more ablility and skill for 't then you and found them not only vanity but vexation of Spirit If you have any belief of holy Truth pâ—t but this once upon the tryal seek Peace in the way of Grace This inward Peace is too precious a Liquor to be poured into a filthy Vessel a holy Heart that gladly entertains grace shall find that it and Peace cannot dwell assunder An ungodly Man may sleep to Death in the Lethargy of Carnal Presumption and Impenitency but a true lively solid Peace he cannot have There is no Peace to the wicked saith my God Isa 57.21 And if He say there is none speak Peace who will if all the World with one voice would speak it it shall prove none 2 ly Consider the Measure of the Apostles desire for his Scattered Brethren that this Grace and Peace may be Multiplyed This the Apostle wisheâ— for them knowing the Imperfection of the Graces and Peace of the Saints while they are here below and this they themselves in sense of that Imperfection daily do desire They that have tasted the sweetness of this Grace and Peace call uncessantly for more This is a disease in Earthly Desires and a disease incurable by all these things desired there is no satisfaction attainable by them but this Avarice of Spiritual things is a Vertue and by our Saviour is called Blessedness because it tends to Fullness and Satisfaction Blessed are they that hunger and thirst after Righteousness for they shall be filled Mat. 5.6 Verse 3 4. Blessed be the God and Father of our Lord Iesus Christ who according to his abundant Mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead To an Inheritance incorruptible and undefiled and that fadeth not away 'T Is a cold lifeless thing to speak of spiritual things upon meer Report but they that speak of them as their own as having share and interest in them and some experience of their sweetness their discourse of them is enlivened with firm belief and ardent affection They cannot mention them but their hearts are straight taken with such gladness as they are forc'd to vent in praises Thus our Apostle here and St. Paul Eph. 1. and often elsewhere when they consider'd these things wherewith they were about to comfort the Godly to whom they wrote They were suddenly Elevated with the Joy of them and broke forth into Thanksgiving So teaching us by their Example what real Joy there is in the Consolations of the Gospel and what praise is due from all the Saints to the God of those Consolations This is such an Inheritance as the very thoughts and hopes of it are able to sweeten the greatest Griefs and Afflictions What then shall the Possession of it be wherein there shall be no Rupture nor the least drop of any grief at all The main Subject of these veâ—ses is that which is the main Comfort that supports the Spirits of the Godly in all Conditions I. Their after Inheritance in the 4 verse 2. Their present Title to it and assured hope of it v. 3. 3dly The immediate cause of both assigned viz. Iesus Christ. 4ly All this derived from the free Mercy of God as the first and highest Cause and return'd to his Praise and Glory as the last and highest End of it For the First The Inheritance But because the 4th verse which describes it is link't with the subsequent we will not go so far off to return back again but first speak to this 3 verse and in it Consider 1. Their Title to this Inheritance Begotten again 2. Their assurance of it viz. A holy or lively Hope The Title that the Saints have to their rich Inheritance is of the validest and most unquestionable kind viz. by Birth Not by their first natural birth By it we are all born to an Inheritance indeed but we find what it is Eph. 2.3 Children of Wrath Heirs
be spoke too much of for 't is Vnspeakable nor too much magnified for it is Glorious To Evidence the truth of this and to confirme his Brethren in the experienc'd knowledge of it he expresses here more particularly and distinctly the causes of this their Joy which are 1. The Object or Matter of it 2. The Apprehension and appropriation of that Object which two conjoyn'd are the entire cause of all Rejoyceing The Object is Jesus Christ verse 8. And the Salvation purchased by him verse 9. For these two cannot be sever'd and these two Verses that speak of them require as is evident by their connexion to be considered together 2. The apprehension of these 1. set forth negatively not by bodily sight 2. Positively whereas that might seem to abate the certainâ—y and liveliness of their Rejoyceing that 't is of things they had not seen nor do yet see that is abundantly made up by three for one each of them more excellent then the meer bodily sight of Christ in the flesh which many had which were never the better by 't the three are those three prime Christian Graces Faith Love and Hope The two former in ver 8. the 3 d. in ver 9. Faith in Christ begetting Love to him and both these giving assured Hope of salvation by him making it as certian to them as if it were already in their hand and they in possession of it And from all those together results this Exultation or leaping for joy Ioy unspeakable and full of Glory This is that one thing that so much concerns us and therefore we mistake very far and forget our own highest interest too much when we either speak or hear of it slightly and apply not our hearts to it What is it that all our thoughts and endeavours drive at What means all that we are doing in the World tho we take several wayes to it and wrong wayes for the most part yea such wayes as lead not to it but set us further off from it yet that which we all seek after by all our labour under the Sun is something that may be matter of Contentment and rejoycing to us when we have attain'd it now here it is and in vain is it sought for elsewhere And for this end 't is represented to you that it may be yours if ye will entertain it not only that you may know this to be a truth that in Jesus Christ is laid up true Consolation and Rejoyceing that he is the Magazine and Treasury of it but that you may know how to bring him home into your hearts and lodge him there and so to have the spring of Joy within you That which gives full joy to the Soul must be something that is higher and better then it self in a word he that made it can only make it glad after this manner with unspeakable and glorious joy but the Soul remaining guilty of Rebellion against him and unreconcil'd cannot behold him but as an Enemy any belief that it can have of him while 't is in that posture is not such as can fetch Love and Hope and so Rejoycing but such as the Faith of devils produceth only begetting terrour and trembling but the light of his Countenance shining in the face of his Son the Mediator glads the heart and 't is the looking upon him so that causeth the soul to Believe and Love and Hope and Rejoyce Therefore the Apostle Eph. 2. In his description of the estate of the Gentiles before Christ was preach'd to them joynes these together without Christ that was the cause of all the rest therefore without comfort in the Promises without Hope and without God in the world So he is here by our Apostle exprest as the object In all these therefore he is the matter of our Joy because our Faith and Love and Hope of Salvation The Apostle writing to the dispersed Jewes many of whom had not known nor seen Christ in the flesh commends their Love and Faith for this reason that it did not depend upon bodily sight but was pure and spiritual and made them of the number of those that our Saviour himselfe pronounces blessed who have not seen and yet believe You saw him not when he dwelt amongst men and walked to and fro Preaching and working Miracles Many of those that did then hear and see him believed not yea they scoff'd and hated and persecuted him and in the end Crucified him you that have seen none of all those things yet having heard the Gospel that declares him you have believed Thus Observe the working or not working of Faith doth not depend upon the difference of the external Ministry and gifts of Men for what greater difference can there be that way than betwixt the Master and the Servants betwixt the great Prophet himself and his weak sinful Messengers and yet many of those that saw and heard him in Person were not converted believ'd not in him and thousands that never saw him were converted by his Apostles and as it seems even some of those that were some way accessory to his death yet were brought to Repentance by this same Apostles Sermon Act. 2. Learn then to look above the outward Ministry and any difference that in Gods dispensation can be there and know that if Jesus Christ himself were on Earth and now Preaching amongst us yet might his incomparable words be unprofitable to us not being mix'd with faith in the bearers But where that is the meanest despisable conveyance of his Message received with humility and affection will work blessed Effects Whom not seeing yet believeing Faith elevates the Soul not only above sense and sensible things but above Reason it selfe as reason corrects the Errours that sense might occasion So supernatural Faith corrects the Errours of natural Reason judging according to Sense The Sun seems less then the wheel of a Chariot but Reason teaches the Philosopher that 't is much bigger then the whole Earth and the cause why it seems so little is its great distance The Naturally wise man is as far deceiv'd by this carnal Reason in his estimate of Jesus Christ the â—un of Righteousness and the cause is the same his great distance from him as the Psalmist speaks of the wicked Psal. 10.5 Thy Iudgements are far above out of his sight He accounts Christ and his Glory a smaller matter then his own Gain Honour or Pleasure for these are near him and he sees their quantity to the full and counts them bigger yea far more worth then they are indeed but the Apostle St. Paul and all they that are enlightened by the same Spirit they know by Faith which is divine Reason that the Excellency of Jesus Christ far surpasses the worth of the whole Earth and all things earthly Phil. 3.7.8 To give a right assent to the Gospel of Christ is Impossible without divine and saving Faith infused in the Soul to believe that the Eternal Son of God cloath'd himselfe with humane
flesh and dwelt amongst Men in a Tabernacle like theirs and suffered death in the flesh that he who was Lord of Life hath freed us from the sentence of Eternal Death that he broke the bars and chains of Death and rose again that he went up into Heaven and there at the Fathers right hand sits in our flesh and that glorified above the Angels This is the great Mistery of Godliness And a part of this Mistery is that he is Believed on in the World 1 Tim. 3.16 This Natural Men may discourse of and that very knowingly and give a kind of natural Credit to 't as to a History that may be true but firmly to believe that there is divine Truth in all these things and to have a perswasion of it stronger then of the very things we see with our eyes such an assent as this is the peculiar work of the spirit of God and is certainly saving Faith The Soul that so believes cannot chuse but Love 't is commonly true the Eye is the ordinary door by which Love enters into the Soul and it is true in this Love though t is denied of the Eye of sense yet you see 't is ascrib'd to the Eye of Faith though you have not seen him you Love him because you believe Which is to see him spiritually Faith indeed is distinguish'd from that Vision that is in Glory but it is the Vision of the Kingdom of Grace 't is the Eye of the New Creature that quicksighted Eye that pierces all the Visible Heavens and sees above them that looks to things that are not seen 2 Cor. 4.18 And is the evidence of things not seen Heb. 11.1 that sees him that is invisible v. 27. 'T is possible that one may be much Lov'd upon the report of their worth and Vertues and upon a Picture of them lively drawn before sight of the party so commended and represented but certainly when they are seen and found answerable to the former it raises the Affection that it first begun to a far greater height We have the report of the perfections of Jesus Christ in the Gospel yea so clear a description of him that it gives a picture of him and that together with the Sacraments are the only lawful and the only lively pictures of our Saviour Gal. 3.1 Now this Report Faith believes and beholds this picture and so lets in the Love of Christ to the Soul but further it gives a particular experimental knowledge of Christ and acquaintance with him It causes the Soul find all that is spoken of him in the Word and his beauty there represented to be abundantly true makes it really taste of his sweetness and by that possesses the heart more strongly with his Love perswading it of the truth of those things not by reasons and arguments but by an Inexpressible kind of Evidence that they only know that have it Faith perswades a Christian of these two things that the Philosopher gives as the causes of all Love Beauty and Propriety the Loveliness of Christ in himself and our interest in him The former it effâ—ctuaâ—s not only by the first apprehending and believing of those hâ—s Excellencies and Beauty but by frequent beholding of him and Eyeing him in whom all Perfection dwells and looks so ofâ— on him till it sets the very Impression of his Image as it were upon the Soul that it can never be blotted out and forgot The latter it doth by that particular Uniting Act which makes him our God and our Saviour Ye Love The distinctions that some make of Love need not be taken as of differing kinds but different actings of the same Love by which we may try our so much pretended Love of Christ which in truth is so rarely found There will then be in this Love if it be right these three qualities Goodwill Delight and Desire 1. Goodwill earnest wishing and as we can promoting Gods Glory and stirring up others so to do They that seek more their own things then the things of Jesus Christ more their own Praise and Esteem then His are strangers to this divine Love-For it seeks not her own things This bitter Root of self-love is most hard to pluck up this strongest and sweetest Love of Christ alone doth it actually though gradually This Love makes the Soul as the lower Heaven slow in its own motion most swift in the motion of that first that wheels it about so the higher degree of Love the more swift It Loves the hardest tasks And greatest difficulties where it may perform God service either in doing or in suffering for him It is strong as death and many waters cannot quench it The greater the task is the more real is the testimony and expression of Love and therefore the more acceptable to God 2. There is in true Love a complacency and delight in God A Conformity to his will Loving what he Loves and studious of his will ever seeking to know more clearly what it is that is most pleasing to him contracting a likeness to God in all his actions by conversing with him frequent contemplating of God and looking on his beauty as the Eye lets in this Affection so it serves it constantly and readily looks that way that Love directs it thus the soul that is possess'd with this Love of Jesus Christ hath its eye much upon him thinks often on his former sufferings and present Glory the more it lookes upon Christ the more it loves and still the more it loves the more it delights to look upon him 3. There is in true Love a Desire for 't is but small beginnings and tastes of his Goodness that the soul hath here therefore 't is still looking out and longing for the day of Marriage the time is sad and wearisome and seems much longer then it is while 't is deteind here I desireâ— to be dissolved saith St. Paul and to be with Christ. God is the Sum of all things lovely thus excellenâ—ly Greg. Nazian expresseth himself Ovat 1. If I have any Possessions Health Credit Learning this is all the contentment I have of them that I have somewhat I may despise for Christ who is totus dâ—sâ—derâ—bilis totuâ— desiderabile And this Love is the sum of all he requires of us 't is that which makes all our meanest Services acceptable and without which all we offer to him is distasteful God doth not only deserve our Love by his matchless Excellency and Beauty but by his Matchless Love to us and that is the strongest Loadstone of Love He hath loved me saith the Apostle Gal. 2.20 How appears that in no less then this he hath given himself for me Certainly then there is no other Character of our Love then this to give our selves to him that hath so loved us and given himself for us This affection must be bestowed somewhere there is no Man but hath some prime choyce somewhat that is the predominant delight of his soul will it
and set with Princes As there is Joy from Faith so also from Love Though 't is in it self the most sweet and delightfull passion of the Soul yet as we foolishly misplace it it prove often full of bitterness but being set upon Jesus Christ the only right and worthy Object it Causeth this unspeakable Delight and Rejoycing 1. T is matter of joy to have bestowed our Love so worthily and though our Saviour seems to withdraw himselfe and sometimes sadden the soul that loves him with absences in regard of sense yet even in those sad times the soul delights to Love him and there is a pleasure in the very pains it hath in seeking after him And this it knowes that his mercies are Everlasting and that he cannot be long unkind but will return and speak comfortably unto it 2. Our Love to Christ gives us assurance of His to us so that we have not only chosen worthily but shall not be frustrate and dissapointed and it assures us of his not as following but preceeding and Causing ours for our Love to Jesus Christ is no other but the reflex of his on us Wine maketh glad the heart but thy love is better then wine saith the Spouse And having this perswasion that he hath loved us and wash'd us in his blood and forgets us not in our conflicts that though he himself is in his Glory yet that he interceed's for us there and will bring us thither what condition can befal us so hard but we may Rejoyce in it And in them so far as we are sure to arrive at that full Salvation and fruition of him who hath purchas'd it Then there is the third Cause of our Rejoyceing viz. our Hope Now Hope is our anchor pitch'd within the vail that stayes us against all the stormes that beat upon us in this troublesome Sea that we are tossed upon The Soul that strongly Believes and Loves may confidently Hope to see what it believeth and Enjoy what it loves and in that rejoyce It may say whatsoever hazards whether ontward or inward whatsoever Afflictions and Temptations I endure yet this one thing puts me out of hazard and in that I will Rejoyce the salvation of my Soul depends not upon my own strength but is in my Saviours hand my life is hid with Christ in God and when he who is my Life shall appear I likewise shall appear with him in Glory The Childish world is hunting shadows and gaping and hoping after they know not what but the Believer can say I know whom I have trusted and am perswaded that he is able to keep that which I have committed to him against that day Now we have not only right to those things but withal there must be frequent Consideration of them to work Joy The Soul must often view them and so Rejoyce My meditation of him shall be sweet saith David I will be glad in the Lord Psal. 104. And the Godly failing in thiâ— deprive themselves much of that Joy they might have and they that are most in these sublime thoughts have the highest and truest Joy The Excellency of this Joy the Apostle here expresseth by these two words Vnspeakable and full of glory That 't is Vnspeakable no wonder seeing the matter of iâ— is Inconceivable it is an Infinite Good God reconciled in Jesus Christ and testifying and sealing his Love unto the soul and giving assured hope of that blessed Vision of Eternity what more unspeakable than this And for the same Reason 't is Glorious or glorified joy having the highest and most glorious Object for it derives all its Excellency from thence Vnspeakable The best worldly Joyes are easily speakable they may be express'd to the uâ—most yea usually more is spoke of them then they are indeed Their name is beyond their worth they are very seldom found upon experience equal to the opinion and expectation that men have of them But this spiritual Joy is above the report any can make of it say what they can of it who are of happiest Expression yet when a Man comes to know it in his own breast he will say as that Queen said of Salomons wisdom the half was not told me of it Again earthly Joyes are Inglorious Many of which Men are asham'd of and those that seem most plausible yet are below the Excellency of the Soul and cannot fill it but the Joyes that arise from Union with Christ as they are most avowable a Man needs not blush to own them so they are truly contenting and satisfying and that 's their Glory and the Cause why we may glory in them My soul shall make her boast in God sayes David For Application of all this If these things were believed we would hearken no more to the foolish prejudice that the World hath taken up against Religion and wherewith Satan endeavours to possess mens hearts that they may be scarr'd from the wayes of Holiness 't is that they think it a Sour Melanel oly life that hath nothing but Sadness and Mourning in it but to remove this prejudice Consider 1. Religion barres not the lawful delights that are taken in natural things but teaches the moderate and regular use of them which is far the sweeter for things lawful in themselves are in their excess sinful and so prove Bitterness in the end and if in some cases it require the forsaking of lawful Enjoyments as of pleasure or Profits or Honour for God and for his Glory this is Generous and truly more delightful to deny them for this reason then to enjoy them Men have done much this way for the Love of their Country and by a Principle of Moral Vertue but to lose any delight or to suffer any hardship for that highest End the glory of God and by the strength of love to him is far more Excellent and truly Pleasant 2. The delights and pleasures of sin Religion indeed banishes but 't is to change them for this Joy that is unspeakably beyond them it calls men from sordid and base delights to those that are pure delights indeed it calls to Men drink ye no longer of the pudle here are the Crystal streams of a living fountain There is a delight in the very despising impure delights as he said how pleasant is it to want these pleasures But for such a change to have in their stead such delights as in comparison the other deserve not that name To have such spiritual joy as shall end in Eternal Joy 't is a wonder we hasten not all to chuse this joy but 't is indeed because we believe it not 3. 'T is true the Godly are subject to great Distresses and Afflictions but their Joy is not extinguished by those no nor diminished either but often sensibly increasâ—d When they have least of the Worlds joy they abound most in Spiritual Consolations and then Relish them best They find them sweetest when their taste is not depraved with Earthly enjoyments We rejoyce in
constrained semblances of reconcilement are but a false healing do but skin it over and therefore usually it breaks forth worse again How few are there that have truly maliceless hearts and find this intire upright affection towards their Brethren meeting them in their whole Conversation this Law of love deeply impress'd on their hearts and from thence express'd in their words and actions and that is unfeigned love as real to their Brethren as to themselves 2. It must be pure from a pure heart this is not all one with the former as some take it 'T is true doubleness and hypocrisie is an impurity and a great one but all impurity is not doubleness one may really mean that friendship and affection he expresses and yet it may be most contrarie to that which is here requir'd because impure such a brotherly Love as that of Simeon and Levi brethen in Iniquity as the expressing them brethren Gen. 49. is taken to mean When hearts are cemented together by impurity it selfe by ungodly conversation and society in sin as in uncleanness or drunkenness c. This is a swinish fraternity and friendship that is contracted as it were by wallowing in the same mire call it good fellowship or what you will all the fruit that in the end can be expected out of unholy friendliness and fellowship in sinning together is to be tormented together and add each to the torment of another The mutual Love of Christians must be pure arising from such causes as are pure and spiritual from the sense of our Saviour's Command and of his example For he himself joynes that with it A new Commandment give I you saith he that as I have loved you so you also love one another They that are indeed Lovers of God they are united by that their hearts meet in him as in one center They cannot but love one another where a godly Man sees his Fathers Image he is forc'd to love it he he loves those he perceives Godly so as to delight in them because that Image is in them and those that appear destitute of it he loves them so as to wish them partakers of that Image And this is all for God he loves Amicum in Deo inimicum propter Deum That is he loves a friend in God and an Enemy for God And as the Christians love is pure in its Cause so in its Effects and Exercise his society and converse with any tends mainly to this that he may muâ—ually help and be helpt in the knowledge and love of God desires most that he and his brethren may joyntly mind their journey heavenwards and further one another in their way to the full Enjoyment of God And this is truly the love of a pure heart that both begins and ends in God Fervently Not after a cold indifferent manner Let the Love of your Brethren be as a fire within you consuming that selfishness that is so contrary to it and is so natural to Men let it set your thoughts on work to study how to do others good let your love be an active Love intense within you and extending it selfe in doing good to the souls and bodies of your Brethren as they need and you are able Alium re alium concilio alium gratiâ as Sen. de benef Lib. 1. cap. 2. It is selfe-love that contracts the heart and shuts out all other Love both of God and Men save only so far as our own Interest carries and that is still self-love But the Love of God dilates the heart purifies Love and extends it to all Men but after a special manner directs it to those that are more peculiarly beloved of him and that is hero the particular love required Love of the Brethren In this is Implied our Obligation to it after a special manner to love those of the houshold of faith because they are our Brethren This concludes not only as Abraham said that there ought to be no strife but it binds most strongly to this sincere and pure and fervent love and therefore the Apostle in the next Verse repeats expresly the Doctrine of the mysterious New-birth and explains it more fully which he had mention'd in the entrance of the Epistle and again referr'd to it Verse 14 17. There is in this fervent Love sympathy with the griefs of our Brethren desire and endeavour to help them bearing their Infirmities and recovering them too if it may be raising them when they fall admonishing and reproving them as is needful sometimes sharply and yet still in Love Rejoycing in their good in their Gifts and Graces so far from envying them that we be glad as if they were our own there is the same blood running in their veins you have the same Father and the same spirit within you and the same Jesus Christ the head of that glorious fraternity the first born among many Brethren of which the Apostle saith Eph. 1.10 that he hath recollected into one all things in heaven and in earth The word is gathered them into one head And so suits very fitly to express that our union in him in whom sayes he in that same Epistle c. 4.16 The whole body is fitly compacted together and addes that which agrees to our purpose that this body grows up and edifies it selfe in love All the members receive spirits from the same head and are useful and serviceable one to another and to the whole body Thus these Brethren receiving of the same spirit from their head Christ are most strongly bent to the good one of another If there be but a thorn in the Foot the Back boweth the Head stoops down the Eyes look the Hands reach to it and endeavour its help and case In a word all the members partake of the good and evil one of another Now by how much this body is more spiritual and lively so much the stronger must the union and love of the parts of it be each to other You are brethren by the same new birth and born to the same Inheritance and such an one as shall not be an Apple of strife amongst you to beget debates and contentions No 't is enough for all and none shall prejudge another but you shall have joy in the happiness one of another seeing you shall then be perfect in love all harmony no difference in judgement nor affection all your harps tun'd to the same new Song which you shall sing for ever let that love begin here which shall never end And this same union I conceive is likewise pressed in the first words of the verse seeing you are partakers of that work of sanctification by the same word and the same spirit that works it in all the faithfull and by that are called and incorporate into that fraternity therefore live in it and like it You are purified to it therefore love one another after that same manner purely Let the profane world scoffe that name of Brethren you will not be so foolish
as to be scorn'd out of it being so honourable and happy and the day is at hand wherein those that scoffe you would give much more than all that the best of them ever possess'd in the world to be admitted into your number Seeing you have purifi'd your souls in obeying the truth through the Spirit Here is 1. The chief seat or subject of the work of sanctification the Soul 2. The subordinate means Truth 3. The Nature of it obeying of truth 4. The chief worker of it The Holy Spirit For the first 'T is no doubt a work that goes through the whole man renews and purifies all Heb. 10.22 2 Cor. 7.1 But because it purifies the soul therefore 't is that does purifie all There begins impurity Mat. 15. not onely evil thoughts but all evill actions come forth from the heart which is there all one with the soul and therefore this purifying begins there makes the tree good that the fruit may be good 't is not so much externall performances that are the difference of Men as their inward temper we meet here in the same place and all partake of the same word and prayer But how wide a difference is there in Gods eye betwixt an unwash'd profane heart in the same exercise and a soul purified in some measure in obeying the truth and desirous to be further purified by further obeying it 2. That which is the subordinate means of this purity is the Truth or the word of God it is truth and pure in it self and begets truth and purity in the heart by teaching it concerning the holy and pure nature of God shewing it and his holy will which is to us the rule of purity And by representing Jesus Christ unto us as the fountain of our purity and Renovation from whose fulness we may receive grace for grace 3. The nature of this work that wherein the very being of this purifying consists is the Receiving or Obeying of this Truth So Gal. 3.1 Where 't is put for right believing The chief point of obedience is believing the proper obedience to Truth is to give credit to it and this divine belief doth necessarily bring the whole soul into obedience and conformity to that pure Truth which is in the word and so the very purifying and renewing of the soul is this obedience of faith as unbelief is its cheif impurity and disobedience therefore Act. 15.9 faith is said to purifie the heart 4. The chief worker of this sanctification is the Holy spirit of God they are said here to purifie themselves For 't is certain and undeniable that the soul it self doth act in believing or obeying the truth but not of it self it is not the first principle of motion They purifie their souls but 't is by the spirit They doe it by his enlivening power and a purifying vertue recevied from him Faith or obeying the truth works this purity But the Holy Ghost works that faith as in the forecited place God is said to purifie their hearts by faith Verse 8. He doth that by giving them the Holy Ghost The truth is pure and purifying yet can it not of it self purifie the soul but by the obeying or believing it and the soul cannot obey or believe but by the spirit which works in it that faith and by that faith purifies it and works Love in it ' it s the Impurity and Earthliness of Mens minds that is the great cause of disuâ—ion and disaffection amongst them and of all their striâ—es Iam. 4.1 This spirit is that fire that refines and purifies the soul from the dross of earthly desires that possess it and sublimates it to the love of God and of his Saints because they are his and are purified by the same spirit T is the property of fire to draw together things of the same kind the outward fire of Enmities and persecution that are kindled against the godly by the world doth some-what and if it were more considered by them would do more in this knitting their hearts closer one to another but it is this inward pure and purifying fire of the Holy Ghost that doth most powerfully unite them The true reason why there is so little truth of this Christian mutuall Love amongst those that are called Christians is because there is so little of this purifying Obedience to the truth whence it flowes Faith unfeigned would beget this Love unfeigned men may exhort to them both but they require the hand of God to work them in the heart Verse 23. Being borne again not of Corruptible seed But of Incorruptible by the word of God which liveth and abideth for ever THE two things that make up the Apostles Exhortation are the very summe of a Christians duty to walk as obedient children towards God and loving brethen one towards another And that it may yet have the deeper impression he here represents to them anew that new birth he mentioned before by which they are the children of God and so brethren We shall first speak of this Regeneration And then of the Seed This is the great dignity of believers that they are the sons of God Io. 1.12 and the great Evidence of the love of God that he hath bestow'd this dignity on them 1 Io. 3.1 For they are no way needfull to him he had from Eternity a Son perfâ—ctly like himself the character of his person and one Spirit proceeding from both and there is no Creation neither the first nor the second can add any thing to those and their happiness 't is most true of that blessed Trinity Satis amplum alter alterj Theatrum sumus But the gracious purpose of God to impart his goodness appears in this that he hath made himself such a multitude of sons not onely Angels that are so called but man a little lower than they in nature yet dignified with this name in his Creation St. Luke 3.38 Which was the Son of Adam which was the son of God He had not onely the Impression of Gods footsteps as they speak which all the Creatures have but of his Image and most of all in this is his rich Grace magnified that sin having defac'd that Image and so degraded Man from his honour and devested him of that title of sonship and stampt our polluted nature with the marks of vileness and bondage yea with the very Image of Satan Rebellion and Enmity against God that out of Mankind thus ruin'd and degenerated God should raise to himself a new Race and Generation of sons For this designe was the word made flesh Io. 1. The son made Man to make men the sons of God and 't is by him alone we are restor'd to this they that receive him receive with him and in him this priviledge Verse 12. And therefore 't is a sonship by Adoption and is so called in scripture in difference from his Eternall and Ineffable Generation who is and that was the onely begotten son of God yet that we may
reward of sin this I say is not incongruous with the estate of the Sons of God yea 't is their duty and their property even thus to fear 1. This is the very end for which God hath publish'd these intimations of his justice and hath threatned to punish Men if they transgress to the end they may fear and not transgress So that not to look upon them thus and to be affected with them answerably to their intendment were a very grievous sin a slight and disregard put upon the words of the great God 2. Of all others the Children of God have the rightest and clearest knowledge of God and the deepest belief of his word and therefore they cannot chuse but be affraid and more afraid then all others to fall under the stroak of his hand They know more of the greatness and truth and justice of God then others and therefore they fear when he threatens My flesh trembleth for fear of thee sayes David and I am affraid of thy judgements yea they tremble when they hear the Sentence against others or sees the execution on them it minds them when they see publick executions and knowing the terrour of the Lord we persuade Men sayes S. Paul they cry out with Moses Psa. 90. Who knowes the power of thine anger even according to thy fear so is thy wrath 'T is not an imagination nor invention that makes Men fear more then they need his wrath is as terrible as any that fears it most can apprehend and beyond So that this doth not only consist with the estate of the Saints but is their very character to tremble at the word of their Lord the rest neglect what he sayes till death and judgement sieze on them But the Godly know and believe that it is a fearfull thing to fall into the hands of the living God And though they have firme promises and a Kingdome that cannot be shaken yet they have still this grace by which they serve God acceptably with reverence and godly fear even in this consideration that our God even he that is ours by peculiar covenant is a confirming fire Heb. 12.28 29. But indeed together with this yea more then with these they are perswaded to fear the Lord by the sense of his great love to them and the power of that love that works in them towards him and is wrought in them by his They shall fear the Lord and his goodness in the latter dayes Hos. 3.5 In those dayes his goodness shall manifest it self more then before the beams of his love shall break forth more abundantly in the dayes of the Gospel and shall bear more direct and hotter on the hearts of Men and then they shall fear him more because they shall love him more This fear agrees well both with faith and love yea they work it compare Psa. 31.23 with Psa. 34.9 and that same Psa. 34. Ver. 8. with 9. and Psa. 112. Ver. 1. with 7. The heart touch'd with the load-stone of divine love trembles still with this godly fear and yet looks fixedly by faith to that star of Iacob Jesus Christ who guids it to the Haven of happiness The looking upon God in the face of Jesus Christ takes off that terrour of his countenance that drives Men from him and in the smiles of his love that appear through Christ there is such a power as unites their hearts to him but unites them so as to fear his name as the Psalmist's prayer is He puts such a fear in their hearts as will not cause them depart from yea causes that they shall not depart from him And this is the purest and highest kind of godly fear that springs from love and though it excludes not the consideration of wrath as terrible in it self and some fear of it yet it may surmount it and doubtless where much of that love possesses the heart it will sometimes drown the other consideration that it shall scarcely be sensible at all and will constantly set it aside and persuade a Man purely for the goodness and loveliness of God to fear to offend him though there were no interest at all in it of a Man 's own personal misery or happiness But do we thus fear the Lord our God What mean then our oaths and excesses and uncleanness our covetousness and generally our unholy and unchristian conversation This fear would make Men tremble so as to shake them out of their profane customes and to shake their beloved sins out of their bosomes the knowledge of the holy one causes fear of him Prov. 9.18 But alas We know him not and therefore we fear him not knew we but a little of the great Majesty of God how holy he is and how powerful a punisher of unholiness we would not dare to provoke him thus he that can kill both body and soul and cast them into hell as our Saviour tells us and he will do so with both if we will not fear him because he can do so and 't is told us that we may fear and so not feel this heavy wrath A little lively spiritual knowledge would go far and work much that a great deal such as ours is doth not Some such word as that of Ioseph would do much being engraven on the heart shall I do this evil and sin against God it would make a man be at no more liberty to sin in secret then in publick no not to dispense with the sin of his thoughts more then of openest words or actions If some grave wiseman did see our secret behaviour and our thoughts would we not look more narrowly to them And not suffer such rovings and follies in our selves sure therefore we forget Gods eye which we could not if we thought right on 't but respect more then if all men did see within us Nor is this only the main point to be press'd upon the ungodly but the Children of God themselves have much need to be put in mind of it and to increase in it how often do they abuse the indulgence of so loving a father and have not their thoughts so constantly full of him are not in his fear as Solomon advises all the day long but many times slip out of his directing hand and wander from him and do not so deeply fear his displeasure and so watch over all their wayes as becomes them and keep close by him and wait on his voyce and obey it constantly and are not so humbled and afflicted in their repentings for sin as this fear requires but slight and superficial They offer much lip labour which is but dead service to the living God These are things My beloved that concernes us much and that we ought seriously to lay to heart for even they that are freed from condemnation yet if they will walk fearlesly and carelesly at any time he hath ways enough to make them smart for 't and if there were no more should it not wound them deeply to think
that we being dead to sin should live unto Righteousness by whose stripes ye were healed THat which is deepest in the heart is readily most in the mouth That which abounds within runs over most by the Tongue or Pen when Men light upon the speaking of that Subject that possesses the affection they can hardly be taken off or drawn from it again Thus the Apostles in their writings when they make mention any way of Christ suffering for us they love to dwell on it as that which they take most delight to speak of Such delicacy and sweetness is in it to a Spiritual taste that they like to keep it in their mouth and are never out of their theam when they insist on Jesus Christ though they have but nam'd him by occasion of some other Doctrine for he is the great subject of all they have to say Thus here the Apostle had spoke of Christ in the foregoing words very fitly to this present Subject setting him before Christian Servants and all suffering Christians as their compleat example both in point of much suffering and of perfect Innocency and Patience in suffering And express'd their engagement to study and follow that example yet he cannot leave it so but having said that all those his sufferings wherein he was so exemplary were for us as a chief consideration for which we should study to be like him he returns to that again and enlarges himself in it in words partly the same partly very near those of that Evangelist among the Prophets Esay Chap. 53. And it suits very well with his main scope to press this point as giving both very much strength and sweetness to the Exhortation as being most reasonable that we willingly conform to him in suffering that had never been an Example of suffering nor subject at all to sufferings nor capable of them but for us and most comfortable in the light sufferings of this Moment to consider that he hath freed us from the sufferings of Eternity by suffering himself in our stead in the fulness of time That Jesus Christ is in doing and suffering our Supream and Matchless Example and that he came to be so is a truth but that he is nothing further and came for no other end is you see a high point of falshood for how should Man be enabled to learn and follow that example of obedience unless there were more in Christ and what would become of that great reckoning of disobedience that Man stands guilty of No these are too narrow he came to bear our sins on his own Body on the tree and for this purpose had a Body fitted for him and given him to bear this burden to do this as the will of his Father to stand for us in stead of all Offerings and Sacrifices and by that will sayes the Apostle we are Sanctified through the offering of the body of Iesus Christ once for all This was his business not only to rectifie sinful Mankind by his example but to redeem him by his Blood he was a teacher come from God As a Prophet he teaches us the way of Life and as the best and greatest of Prophets is perfectly like his Doctrine and his actions that in all Teachers is the livelyest part of Doctrine his carriage in Life and death is our great Pattern and instruction But what is said of his forerunner is more eminently true of Christ he is a Prophet and more then a Prophet a Priest satisfying justice for us and a King conquering sin and death for us an Example in deed but more than an Example our Sacrifice and our Life and all in all 't is our Duty to walk as he walked to make him the pattern of our steps 1 Ioh. 2.6 But our comfort and salvation lyeth in this that he is the propitiation for our sins Verse 2. So in the first Chapter of that Epistle Verse 7. We are to walk in the Light as he is in the Light For all our walking we have need of that which followes that bears the great weight the Blood of Iesus Christ cleanseth us from all sin and so still that glory which he possesseth in his own Person is the pledge of ours he is there for Vs. he lives to make intercession for us sayes the Apostle and I go to prepare a place for you sayes he himself We have in the words these two great points and in the same order as the words ly 1. The nature and quality of the sufferings of Jesus Christ And 2. The end of them In the expression of his suffering we are to consider 1. The commutation of the Persons he himself for us 2. The work undertaken and performed he bare our sins in his own body on the tree 1. The Act or sentence of the Law against the breach of it standing in force and Divine justice expecting satisfaction death was the necessary and inseperable consequent of sin If you say the Supream Majesty of God being accountable to none might have forgiven all without satisfaction We are not to contest that nor foolishly to offer to sound the bottomless deep of his absolute prerogative Christ implies in his Prayer that it was impossible that he could escape that cup But the impossibility is resolv'd into his Fathers will as the cause of it But this we may clearly see following the tract of the holy Scriptures our only safe way that this way wherein our salvation is contriv'd is most excellent and suitable to the greatness and goodness of God so full of wonders of wisdom and love that the Angels as our Apostle tells us before cannot forbear looking on it and admiring it for all their exact knowledge yet they still find it infinitly beyond their knowledge still in astonishment and admiration of what they see and still in search looking in to see more Those Cherubims still haveing their eyes fixed on this Mercy Seat Justice might indeed have siez'd on rebellious Man and laid the pronounc'd punishment on him mercy might have freely acquit him and pardon'd all But can we name any place where mercy and justice as relating to condemned Man could have met and shined joyntly in full aspect save only in Jesus Christ in whom indeed Mercy and truth met and righteousness and peace kissed each other Yea in whose Person the Parties concern'd that were at so great a distance met so near as nearer can not be imagin'd And not only was this the only way for the consistence of these two Justice and Mercy but take each of them severally and they could not have been in so full lustre as in this Gods just hatred of sin did out of doubt appear more in punishing his own only begotten Son for it than if the whole race of Mankind had suffer'd for it Eternally Again it raises the notion of Mercy to the highest that sin is not only forgiven us but for this end God's own coeâ—ernal Son is given to us and for us Consider
hath no other purpose in his being and living but only to honour his Lord that 's to live to righteousness he doth not make a by-work of it a study for his spare houres no 't is his main busines his all In this law doth he meditate day and night This life as the other is in the heart and from thence diffuses to the whole Man he loves righteousness and receiveth the truth as the Apostle speaks in the love of it A natural Man may do many things that for their shell and outside are righteous But he lives not to righteousness because his heart is not possess'd and rul'd with the love of it but this life makes the godly Man delight to walk uprightly and to speak of righteousness his Language and wayes carry the resemblance of his heart Psa. 37. Ver. 30.31 I know 't is easiest to act that part of Religion that is in the Tongue but the Christian ought not for that to be Spiritually dumb Because some Birds are taught to speak Men do not for that give it over and leave off to speak the mouth of the righteous speaketh wisdom and his Tongue talketh of judgement and his feet strive to keep pace with his Tongue which gives evidence of its unfainedness None of his steps shall slide or he shall not stagger in his steps but that which is betwixt these is the common Spring the Law of God is in his heart of both and from thence as Salomon sayes are the issues of his life that Law in his heart is the principle of this living to righteousness 2 The Second thing here is the design or Intendment of this death and life in the sufferings and death of Christ he bare sin and died for it that we might dye to it Out of some conviction of the consequence of Sin many have a confus'd desire to be justified to have sin pardon'd and look no further think not on the importance and necessity of sanctification the nature whereof is express'd by this dying to sin and living to righteousness But here we see that sanctification is necessary as inseparably connexed with justification not only as its companion but as its end which in some kind raises it above the other that it was the thing which God ey'd and intended in taking away the guiltiness of sin that we might be renew'd and sanctified If we compare them in point of time either backward holiness was alwayes necessary unto happiness But satisfying for sin and the pardon of it was made necessary by sin or if we look forward the estate we are appointed to and for which we are delivered from wrath is an estate of perfect holiness When we reflect upon that great work of Redemption we see it aim'd at there Redeem'd to be holy Eph. 5.25 26. Tit. 2.14 And go yet higher to the very Spring the decree of Election And then it s said Chosen before that we should be Holy and in end it shall Suit the designe Nothing shall enter into the new Ierusalem that is defiled or unholy Nothing but all purity there not a spot of sinfull pollution not a wrinkle of the Old Man for this end was that great work undertaken by the Son of God that he might frame out of polluted Mankind a new holy generation to his Father that might compasse his throne in the Life of glory and give him pure praises and behold his face in that eternity Now for this end it was needfull according to the all-wise purpose of the Father that the guiltiness of sin and sentence of Death should be once removed and thus the burden of that lay upon Christs shoulders on the Crosse and that done it is further necessary that Souls so deliver'd be likewise purg'd and renew'd for they are design'd to perfection of holiness in end and it must begin here Yet is it not possible to perswade Men of this that Christ had this in his eye and purpose when he was lift up upon the crosse and look'd upon the whole company of those his Father had given him to save that he would redeem them to be a number of holy Persons We would be redeem'd who is there would not but he would have his redeemed ones holy and they that are not true to this his end but crosse and oppose him in it may hear of redemption long and often But litle to their comfort Are you resolv'd still to abuse and delude your selves Well whither you will believe it or no this is once more told you there is unspeakable comfort in the death of Chirst but it belongs only to those that are dead to sin and alive to righteousness This Circle shuâ—s out the impenitent world there it closes and cannot be broke through but all that are penitent are by their effectual caling lifted in to it translated from that accurs'd condition wherein they were So then if you will live in your sins you may but then resolve withal to bear them your selves for Christ in his bearing of sin meant of none but such as in due time are thus dead and thus alive with him 3. But then in the Third place Christs Sufferings and death effects all this 1. As the exemplary cause the lively contemplation of Christ crucified is the most powerful of all thoughts to separate the heart and sin But 2. besides this working as a Moral cause as that example Christ is the effective natural cause of this death and life For he is one with the Believer and there is a real influence of his death and life into their Souls This Mysterious Union of Christ and the believer is that whereon both their Justification and Sanctification and the whole frame of their Salvation and Happiness depends and in this particular the Apostle still insists on it speaking of Christ and Believers as one in his Death and Resurrection crucified with him dead with him buried with him and risen with him Rom. 6. Being arisen he applies his death to those he dyed for and by it kills the life of sin in them and so is aveng'd on it for its being the cause of his death according to that of the Psalm raise me up that I may requite them He infuses and then actuates and stirres up that faith and love in them by which they are united to him and these work powerfuly in this 3. Faith look's so stedfastly on its suffering Saviour that as they say intellectus fit illud quod intelligit it makes the Soul like him assimilates and conformes it to his Death as the Apostle speaks That which some fable of some of their Saints of receiving the impression of the wounds of Christ in their body is true in a Spiritual sense of the Soul of every one that is indeed a Saint and a believer it takes the very print of his Death by beholding him and dyes to sin and then takes that of his rising again and lives to righteousness as it applies it to justify so