Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
of it otherwise it would be a post-destination not a predestination effectual calling and justification and glory are effects of Gods eternal purpose and flow from it as streams out of a fountain and herein differeth the purpose of God to do good from the purpose of man Something is presented to us as good and convenient that moveth our will to purpose and chuse and inclineth us for its own goodness to seek after it and set about the means whereby we may obtain it but nothing in the creature can move God what is the effect of the decree cannot be the motive of it Indeed God willeth one thing in order to another as effectual calling in order to justification and both in order to glory but then these are co-ordinate causes his will and good pleasure is the original of this order and the free grace of God is the only supream and fountain-fountain-cause of our salvation 2 Thes. 2.13 14. Because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ. The cause is our election the means of execution are the Sanctification of the Spirit and our belief of the truth the end is our eternal salvation or our obtaining the glory of our Lord Jesus Christ and mark he saith they were chosen from the beginning as elsewhere 't is said this grace was given us in Christ before the world was 2 Tim. 1.3 And he hath chosen us before the foundation of the world Eph. 1.4 So that from this preordination all cometh Well then God hath of his meer grace put his eternal purpose in that model and mold wherein we now find them he that is the efficient cause of all things is also the dirigent cause appointing in what order Grace and Mercy should be dispensed 5. This order of causes is so settled and joined together that none can separate them The chain is indissoluble and one link draweth on another none are glorified but those that are sanctified and justified and none are justified but those that are effectually caled and none are effectually called but those that are predestinated according to the purpose of his grace and on the other side whoever is effectually called justified and sanctified may be assured of his predestination to eternal life and his future glorification with God this connexion must not be cannot be disturbed which is to be noted because some upon the vain presumption of the infallibility of Gods purposes think it needless to be serious diligent and holy if I be elected I shall be saved no God hath linked means and ends together his decree establisheth the duties of the Gospel and checketh all thoughts of dispensation from them never think that this order shall be broken or disturbed for your sakes Drunkards and Gamesters may as well imagine that God will break the ordinance of day and night by turning day into night and night into day for their sakes as the unholy soul to think to be justified and glorified till they be effectually called and sanctified no you must be holy or conclude that you shall have no saving benefit by Chrst for they who are fore-ordained are a chosen generation a distinct society and community of men who are called out of darkness into his marvellous light to shew forth the vertues of God 1 Pet. 2.9 Made objects of his special grace and love that they may shew forth the distinction God hath made between them and others by the choiceness of their spirits and conversations their carriages must be suitable to their priviledges 6. The method is to be observed as well as the connection 1. The first effect of predestination is effectual calling Certainly all that are chosen before time are called in time Rom. 1.7 Beloved of God called to be Saints First beloved then called so 2 Pet. 1.10 Make your calling and election sure By making our calling sure we make our election sure for that is the first eruption of Gods eternal love you may know God hath distinguished you from others when you are recovered from the Devil the world and the flesh to God John 5.19 We know we are of God and the whole world lyeth in wickedness When there is a conspicuous difference between us and others we may trace the stream to the fountain and know God hath made a difference before the world began and distinguished you from them that perish once you were as vain sensual worldly-minded as others till God called you out of the lost world to be a peculiar people to himself but this act of grace cometh from on high vocation is the fruit of election the first grace found you in the polluted mass of mankind as having found you intangled in many foolish and hurtful lusts now this is a mighty engagement upon us If God hath made such a difference oh do not unmake it again and confound all again by walking after the course of this world for you do in effect set your selves to disannul his decree conformity to the world is a confusion of what God hath separated God made the difference when none was and by the power of his grace you must keep it up 2. The next step is whom he hath called them he hath justified Calling is chiefly by the Gospel and the next end of that is faith in Christ or conversion to God and certainly none are justified but those that are called and all that are called are justified Acts 26.18 To turn them from darkness to light and from the power of Satan to God When we are turned from Satan to God we receive the forgiveness of sins Mark 4.12 Lest at any time they should be converted and their sins should be forgiven them Where forgiveness of sins is mentioned as a consequent of their conversion and turning to the Lord so when we are brought into the Kingdom of Christ then we have Redemption by his Blood the Remission of sins Col. 1.13 14. Till we become Christs subjects we cannot have the priviledges of Christs Kingdom this is the order set down here of conveying to us the benefits of Christs death first called then justified they that are yet under the power of sin are under the guilt of it as in the fall there was sin before there was guilt so in our recovery there must be conversion before remission a new nature or life from Christ then a new relative estate when we are regenerated we are justified and adopted into Gods Family Heb. 8.10 11 12. For this ii the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neghbour and every man his brother saying know the
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
corrupt according to the deceitful Lusts And that ye put on the New Man which after God is created in Righteousness and true Holiness It is indeed a Question Where the Trial of a Christian lieth â—ost sensibly in Mortification or Vivification in an hatred of Sin or in the practice of Duty It may be alledged that our Nature doth more easily close with Precepts than Prohibitions We are many times content to do much if the Law require this or that we yield and consent to it but to be limited and debarred of our Delights this is most distasteful Men that love Sin cannot endure Restraints O that there were no Bonds And therefore to meet with Man's Corruption the Decalogue consists more of Prohibitions than Precepts the fourth and fifth Commandment are only positive But then on the other side it may be alledged that many that live a civil Life and do no Man wrong have no care of Communion with God and that Sins trouble the Conscience more than Want of Grace Natural Conscience doth not use to smite for spiritual Defects Sins work an actual Distemper and Disturbance to Reason It is the new Nature that maketh Conscience of Duties and of obeying God's Precepts therefore the New Nature is here most tried but yet both must be regarded 2. Both are alike disserviceable to the Work of Grace It is another Question Whether we are more hardened by Sins of Omission or by Sins of Commission For Sins of Commission it may be alledged that they stun the Conscience like a great Blow on the Head and cast Grace into a Swoon David's Adultery put all out of order 2 Sam. 12.14 Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme the Child which is born of thee shall surely die He lay in a spiritual Swoon till the Child was born But then on the other side Neglect of Duty depriveth us of the Influences of Grace and hardens us insensibly An Instrument tho never so well in Tune yet if you let it alone it will be soon be out of order worse than if a String were broken After some great and sudden Fall into Sin theâ—â— may be a Recovery as in David's Case but it is hard to recover out of long Neglects Therefore Sins of Omission are more dangerous than Sins of Commission And if your Communion with God be not constant the Heart contracts Rust. A Key that is seldom turned is rusted in the Lock by neglect and omission of God and Duties the Heart is wonderfully hardened and estranged from God Gifts and Graces languish and perish in Idleness 2 John v. â— Look to your selves that we lose not those things which we have wrought Standing Pools are apt to putrify and Sins increase as well as Unfitness for Duties the Motions of the Spirit are quenched 3. Both are odious to God It is a Question Whether God hateth most the careless sluggish Person or the outwardly vicious A barren Tree cumbreth the Ground and is rooted out as well as the Bramble It is not enough that a Servant do his Master no hurt but he must do his Work An Husbandman is not contented that his Land does not bear him Briars and Thorns but it must yield him good Grain It is not enough to say I am no Swearer no Drunkard What Communion have you with God What motions and feelings of the Power of Holiness Want of Grace depriveth a Man of Happiness As you would not be damned in Hell so you should get Evidences for Heaven Negative Righteousness in abstinence from Sin the Brutes and inanimate Creatures have it is improper and lame Omission of good Duties is a more general Means of Destruction than Commission of Evil But then Commission of Evil is ever accompanied with Omission of Good but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoureth God more but he that omitteth Good disadvantageth himself more Sin is more odious than Want of Grace in it self yet Want of Grace considering our Advantages may provoke God as much as Commission of Sin II. To whom he prays Holy Father sanctify them Observe It is God must sanctify us We cannot ouâ— selves and Means will not without God 1. We cannot our selves We could defile our selves but we cannot cleanse our selves as little Children defile themselves but the Nurse must make them clean A Sheep can wander of it self but it is brought home upon the Shepherd's Shoulders Domine errare per me potui redire non potui God that gave us his Image at first must again stamp it on the Soul Who can repair Nature depraved but the Author of Nature When a Watch is out of order we send it to the Workman Eph. 2.10 We are his Workmanship created in Christ Jesus unto good Works that we might walk therein Levit. 21.8 I the Lord that sanctify thee am holy It is God's Prerogative 2. The Means cannot without God It is by the Truth but God is the principal Cause Sanctification is ascribed to many Causes To God the Father as he decreeth it Jude 1. To them that are sanctified by God the Father To the Son as he merited it Eph. 5.25 26. He gave himself for the Church that he might sanctify and cleanse it To the Holy-Ghost as he effects it 2 Thess. 2.13 God hath from the beginning chosen you to Salvation through Sanctification of the Spirit To Faith as it receiveth the Grace of God Acts 15.9 Purifying their Hearts by Faith To the Word as the Instrument of begetting it John 15.3 Now ye are clean through the Word which I have spoken unto you It is the external Means But all Efficacy is of God and Grace is his Creature else what should be the reason why the same Word preached by the same Minister worketh on some and hardneth others at least it amendeth them not Lydia alone is converted because the Lord opened her Heart Acts 16.14 Man's Will doth not put the difference but God's Grace Vse It presseth us 1. To wait and look for it from God A Plant thriveth better by the Dew of Heaven than when watered by the Hand We may say as Peter Acts 3.12 Why look ye so earnestly on us as tho by our own Power and Holiness we had made this Man to walk Am I in the place of God saith Jacob to Rachel Gen. 30.2 When you look only to the Teacher's Gifts you lose the Divine Operation it may fill your Heads with Fancies and Notions but not your Hearts with Grace 2. To praise the Lord when it is accomplished 1. Cor. 3.5 What is Paul Or what is Apollo but Ministers by whom ye have believed As if Children should thank the Servants for what they have Grace maketh us more in debt you have received it from him not from your selves Not I but the Grace of God in me Thy Pound hath gained ten Pounds If you have any Holiness any
he will worship God and report that God is in you of a Truth In converting Sinners to God James 1.18 Of his own Will begat he us with the Word of Truth In building up them that are sanctified Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among them that are sanctified This is no sluggish idle Power that may be hid and obscured but manifests it self by sensible Effects it is lively and operative not only to change Men's Lives but Hearts Psal. 19.7 8. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoicing the Heart the Commandment of the Lord is pure enlightning the Eyes This the Apostle makes to be a sensible proof of Christ speaking in him 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you-ward is not weak but is mighty in you Object But this is an Argument to those that have felt it How will it perswade others Answ. 1. It is an Argument to others also for this mighty Operation is sensible to others they may see the change wrought in them and wonder at it 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot 2. There are publick Effects of the Power of the Word besides private Instances Wherever the Word hath been Satan vanished where formerly he tyrannized and his Deceits are of no more force Oracles ceased at Delphos the Devils howled Where the Gospel is preached there are less Witchcrafts and Diabolical Delusions they are not so frequent where the Gospel has had a free passage 3. Those that have felt no experience of this Power have a secret fear of it John 3.20 Every one that doth Evil hateth the Light neither cometh to the Light left his Deeds should be reproved Conscience is afraid of the Majesty of God shining forth in the Scriptures Men dare not pause upon and consider the Doctrine therein contained Atheism lieth in the Heart the Seat of Desire Psal. 14.1 The Fool hath said in his Heart There is no God Men question the Word because they would not have it true When Men give leave to Lusts they are afraid the Word should prove true and therefore would rather accuse the Word of Falsity than their own Hearts as Ahab was loth to hear Micaiah because he prophesied Evil. Strong Lusts make the Soul incredulous they fear the Scriptures and then question them They know there is Power in them to astonish them and therefore as Malefactors desire to destroy the Records and Evidences that are against them so do wicked Men they are Antiscripturists in Affection rather than Opinion Fifthly By the Spirit 's Testimony That it is so is clear 1 John 5.6 It is the Spirit that beareth witness because the Spirit is Truth The Doctrine of the Gospel is there called Spirit because he is the Author of it 2 Pet. 1.21 For the Prophecy came not in old Time by the Will of Men but Holy Men of God spake as they were moved by the Holy Ghost Or because the Spirit is Truth therefore he is the Supreme Witness He is of God's Privy Council 1 Cor. 2.11 For what Man knoweth the Things of a Man save the Spirit of Man that is in him Even so the Things of God knoweth no Man but the Spirit of God Now the Spirit witnesseth from Heaven or on Earth 1 John 5.7 8. For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are One. And there are three that bear witness in Earth the Spirit and the Water and Blood and these three agree in One. From Heaven in Miracles and so Christ as God might be a Witness in his own Cause On Earth so in an Association and Conjunction with Water and Blood when we feel the Effects of it in ease of Conscience or Sanctification of Heart And over and above the Spirit 's Testimony there is an inward Testimony 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself But what is this inward Testimony a Witness to the Truth of Scripture by the certainty of our own Thoughts it is not that which every one's Mind and Fancy suggests to him but the Light of the Holy Ghost leading us into the acknowledgment of the Truth the same Holy Ghost which inspired the Penmen of the Scriptures inclines our Hearts to believe them 1 John 2.27 But the anointing which ye have received of him abideth in you and ye need not that any Man teach you but as the same Anointing teacheth you all things and is Truth and is no lie and even as it hath taught you ye shall abide in him Faith cannot be wrought by Humane Authority or more rational Inducements it is the Work of the Spirit We may plead and urge but the Heart closeth not with what is represented till the Spirit worketh Isa. 53.1 Who hath believed our Report and to whom is the Arm of the Lord revealed There is an outward Report and an inward Revelation This Testimony of the Spirit may be thus discerned 1. It is affective Truth represented in the Light of Reason leaveth a weak Impression but Truth represented in the Evidence and Demonstration of the Spirit 2. Cor. 2.4 worketh after another manner sees another manner of excellency and beauty in Christ another manner of vanity in the Creatures 2. It draweth to Admiration Psal. 119.18 Open thou mine Eyes that I may behold wondrous things out of thy Law A Man never wondreth so at the dreadfulness of God's Wrath at the sweetness of God's Mercy in Christ at the Evil of Sin the strictness of Duty till the Spirit opens his Eyes Acts 13.12 Then the Deputy when he saw what was done believed being astonished at the Doctrine of the Lord. 3. It begets more certainty Till we have the Spirit 's Light we have but a trembling wavering Opinion but then we have that which the Apostle calleth The Fulness of the Assurance of Vnderstanding Col. 2.2 Tho we have no other Arguments yet we see by another Light As Gerson reporteth of a devout Man that doubted of an Article of Faith and came to be setled not by any new Demonstration but by the humiliation and captivation of the Understanding to see more by former Arguments As Hagar's Eyes were opened to see the Fountain by her Gen. 21.19 The Spirit taketh away the Vail of Ignorance the Pride of Reason and by an over-powering Force maketh the Soul stoop to the simplicity of the Gospel 4. It is a transforming Light 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of our God A Man
very highly in love for their Work 's sake Gal. 4.14 Ye received me as an Angel of God even as Christ Jesus whose Deputy he was tho compassed with Weaknesses Certainly there is some good Will due to the Persons that bring such glad Tidings from Heaven We reward a Messenger that bringeth a Token from a Friend and these come to you from your best Friend Jesus Christ. There is a Promise made to that respect that you shew to the Persons of Christ's Messengers Matth. 10.42 Who 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 It was said of Gamaliel a Teacher of the Law Acts 5.34 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Reputation among the People The Original word signifies he was precious to the People If a Doctor of the Law was in such esteem something is due to the Teachers of the Gospel Do not say we plead for our selves it is fit you should hear your Duty pressed Secondly To Ministers It quickneth you to your Work notwithstanding great Afflictions and the Inconveniences you meet with in the World Remember you are sent as Christ was to an unthankful World It will hold good not only in regard of Authority but Condition The Disciple is not above his Lord Mat. 10.35 Nor he that sent greater than he that sent him John 13.16 Comfort your selves against Contempt God hath vouchsafed this high Favour and Prerogative to you above many others that seemed worthy to be preferred before you that have quicker Parts and higher Abilities above the Nobles and the Princes of the World You have no cause to envy them nor their Greatness tho you are counted the Dregs of the World and made a daily Reproach Paul ballanceth his Office and his Afflictions Ephes. 6.20 For which I am an Ambassador in Bonds There is his Ambassadorship and his Bonds the greatness of his Office and the straitness of his Condition his Dignity before God and the Church and his Shame and Disgrace in the World Vse 3. Reproof to those that wrong Christ's Messengers their Persons with Reproach and Violence or their Estate by Sacrilegious Hands seeking to deprive them of their Maintenance Take heed what you do the Persons and Goods of Ambassadors are privileged You rob God and Christ whose receivers they are and to whom these things are consecrated Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege God will wink at the Superstition of former Times that had no better Light when he will not at the Unthankfulness Rapine Avarice and Robbery of these Times and therefore take heed what you do 1. The Affronts you put upon them redound to Christ whose Deputies and Proxies they are They represent his Person therefore he takes it as done to himself Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me It goes up to God himself from Messengers to Christ from Christ to God As the Lord tells Samuel 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them Christ counts it as done to himself in his own Person 2. It sheweth you do not prize the Word when you hate the Messengers of it when you offer Violence to their Persons and rob them of their good Names 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 The Messengers of Christ are precious to those that have received benefit by them If ever you tasted the Power of the Word certainly you would love the Instruments more Take heed of rotten Hypocrisy You profess you detest the Persecutions of former Times of Pagans and Antichrist that so furiously persecuted the Church and alas you do the same when you oppose God's Messengers that live in your Age whom Christ hath put into Office to deliver his Counsel to the People So the Scribes and Pharisees Mat. 23.29 30. Wo unto you Scribes and Pharisees Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchres of the Righteous And say if we had been in the days of our Fathers we would not have been partakers with them in the Blood of the Prophets Dathan and Abiram were as odious and accursed to the wicked Jews in Christ's Days as the memory of Judas and Julian can be to us Therefore do not flatter your selves that you detest the Persecution of former Ages when your Heart is carried out with such Rage and Malice against the Messengers of Christ now 3. God will not always suffer it Prophet-hating is a deadly Sin It is said of Herod Luke 3.20 He added yet this above all that he shut up John in Prison So 2 Chron. 16.10 Then Asa was wrath with the Seer and put him in a Prison-house for he was in a rage with him because of this thing Were these Scriptures written for our Instruction and yet are you guilty of Prophet-hating that seek by Sacrilegious Violence to rob and deprive Ministers of that which is their Portion before God and Men So Hosea 4.4 This People are as they that strive with the Priest Enter your Protest against it have no hand in this Sin SERMON XXXIII JOHN XVII 19 And for their sakes I sanctify my self that they also might be sanctified through the Truth THis is the second Argument he had urged their Commission now his own Merit Justice might interpose and say they are unworthy but Christ saith I sanctify my self for them He dealeth with the Father not only by way of Intreaty but Merit and applieth himself not only to the good Will of the Father as his Beloved One but to his Justice as one that was ready to lay down his Life as a Satisfaction In the Text are two Things I. A Meritorious Cause And for their sakes I sanctify my self Where 1. Quis the Person who is represented under a double Notion as an Efficient Cause I Sanctify and as the Object Matter my Self the Person sanctifying and sanctified the Author and the Object the efficient and the material Cause of this Sanctification 2. Quid the Action what he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctify 3. Pro Quibus The Persons for whom this was done for their sakes not for himself he needed it not but for their sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. The Effect of Christ's sanctifying himself that they might be sanctified through the Truth Where 1. The Blessing intended that they might be sanctified It is bonum congruum for in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the preheminence it is bonum morale not that they might be rich happy glorious but sanctified it is bonum specificativum such as maketh an Evidence for none can make comfortable Application of the
Teaching of Christ. Providence doth not hinder Prayer Page 1â— Providence of God in guarding Man is observable Page 172 R. REading the Scriptures the advantage of it Page 27 Scriptures to be read with Prayer Page 28 Receiving Christ what it is Page 389 What it is to receive Christ with all the Heart Page 94 Receiving the Word what it is Page 92 What it is to receive the Word with all the Heart Page 93 Reconciliation the Mercy of God in seeking Reconciliation with us Page 28â— Redemption In the work of Redemption the Father the supream Author supream Cause supream Iudg. Page 86 87 Vniversal Redemption disproved Page 105 Covenant of Redemption vid. Covenant Reformation after Trials and Reformations come Trials and Probations Page 194 God oftentimes promotes Reformation by Troubles Page 194 What Call the first Reformers had Page 277 Rejoycing what reason a Christian hath to rejoyce Page 189 Religion no Religion but the Christian Religion the way to Salvation Page 32 Repentance the Ingredients of it Page 179 Repetition of the same Truths grievous to Nature and why Page 220 But profitable to Grace and why Page 220 Not to be grievous to us Page 221 Directions to Ministers in repeating the same Truths Page 222 Resemblance between us and Christ as the Son of God and as Mediator vid. Likeness Page 323 Respect of the World to be suspected Page 201 Restraint wicked Men restrained from Persecution by the Conviction of Sin on their Hearts Page 316 Resurrection how Christ was raised by the Father and how by himself Page 266 Revelation of God's Will to Adam to the World to the Church Page 240 241 Various manners of Revelation of God's Will 1. By Word without writing 2. By Word and writing 3. By writing alone vid. Scriptures Page 241 242 Reverence to be used in Prayer Page 3 138 Right God hath a Right to all we have Page 55 Righteousness of God how God is said to be righteous Page 367 Rule God's Act his Rule Page 238 There must be some Rule from God to guide the Creatures Page 261 Light of Nature not a sufficient Rule to fallen Man Page 239 S. SAcraments promote our Ioy. Page 190 Sacrament of the Lord's Supper the end of it Page 293 Sacrifice how Christ was both Priest and Sacrifice Page 288 Christ offered himself a Sacrifice Page 288 This Sacrifice Christ offered not for himself Page 288 But for all the Elect. Page 289 Sadness of Spirit the causes of it Page 188 In some it deserves Pity in others Rebuke Page 187 In Christians disproved Page 187 It brings a Scandal on Christ's Spiritual Kingdom and on the Ways of God Page 188 A Christian hath cause of Ioy when he hath Sorrow and Sadness of Spirit Page 188 Salvation next to God's Glory Christ's Aim was our Salvation Page 13 The business of our Salvation put into safe Hands Page 158 No Salvation out of the true Religion Page 236 Sanctification the various senses of the Word Page 226 287 293 It is actual Election Page 227 The difference between Civility and Sanctification Page 237 The efficient cause of it God Page 229 We cannot sanctify our selves Page 229 Means cannot do it without God Page 229 The Instrument of it the Word of God Page 231 233 Chiefly the Gospel Page 233 The Gospel worketh not without the Spirit Page 233 This must be received and applied by Faith Page 233 How Faith sanctifies Page 234 How we are sanctified by the Word Page 291 Why God sanctifieth by his Word Page 234 The Word of God is morally accommodated to this Page 235 The Excellency of Sanctification Page 227 Why we should pray for it Page 227 It is God's aim in all his Dispensations Page 227 The end of Christ's Death Page 290 Those that are sanctified need to be sanctified more and more Page 230 Sanctify what it is to sanctify God Page 243 What Christ's sanctifying himself signifies Page 290 Why Christ sanctified himself Page 290 Satisfaction of Christ the value of it Page 102 Saviour how Christ saves us Page 42 Scholars Believers Scholars of Christ's School Page 74 157 Scriptures the necessity of the Scriptures or written Word Page 241 The advantage we have by the Scriptures above what the Iews and Gentiles had Page 68 We are to bless God for the Scriptures Page 245 The Scriptures not corrupted Page 254 The aim of the Scriptures Page 261 To be the Iudg of Controversies Page 262 To be the constant Rule of Faith and Manners Page 262 Reading the Scriptures vid. Reading Divine Authority of Scriptures why we should inquire into it Page 242 Sufficiently assured to us Page 245 More Reason to believe than doubt it Page 261 How to settle the Conscience concerning it Page 261 What they shall do that stagger about it Page 244 Whether wicked Men can have any absolute assurance of the truth of it Page 243 Arguments to prove it Page 246 External 1. How God hath owned them Page 246 2. How the Church hath owned them by Tradition by Martyrdom Page 255 256 The Churches duty to the Scriptures Page 255 What respect we ought to bear to the Churches Testimony Page 255 3. How the malignant World hath owned them Page 256 Internal Arguments Page 257 1. The manner and form of them Page 257 The Majesty and yet the Simplicity of the Stile of Scriptures Page 257 The Harmony of the Scriptures Page 258 The Impartiality of them vid. Penmen of Scriptures Page 259 2. The matter of Scriptures vid. Precepts Promises Doctrines Histories Prophecies Self-Conceiâ— the causes of it Page 365 Self-Murder the sinfulness of it Page 212 Sending of Ministers vid. Mission of Ministers Sent Christ was sent by the Father Page 263 What it implys Page 25 40 264 The ends of it Page 267 Christ's Condescension in submitting to be sent Page 269 Sending of Christ and sending the Apostles compared Page 270 271 Separation a great Crime Page 165 What grounds of Separation warrantable Page 165 Shame the way to Glory Page 10 Sight of Christ the greatness of the Priviledg Page 360 vid. Vision Sin committed against God chiefly as the wronged Party and highest Iudg. Page 86 263 Makes God stand at a distance from us Page 335 Sin prevails by degrees Page 176 Wilful Sins the danger of them Page 174 Sitting of Christ at God's Right-hand what it implys Page 62 Snares the World full of Snares Page 214 Sorrow the Nature of Man more acquainted with Sorrow than Pleasures Page 186 vid. Sadness of Spirit Spirit how it confirms the Word Page 27 85 Given to promote Vnity Page 164 Testimony of the Spirit how discerned Page 253 How we should know whether we have the Spirit of Christ. Page 306 386 Spirit of the World to be avoided Page 207 How it maybe discerned Page 207 Success to be desired by Ministers Page 277 Of the Doctrine the Scripture teacheth Page 246 Sufferings of Christ the greatness of them Page 287 He willingly underwent them
with his Death II. That the Sacraments are a solemn means of this Communion Here are three things 1. That Union with Christ is the ground of our Communion with him 2. This Union and Communion is signified and sealed by the Sacraments 3. That both the Sacraments do chiefly refer to Christs Death 1. That Union with Christ is the ground of Communion with him This is evident every where for it is said 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption We are first ingrafted into Christ and then partake of his influence and he conveyeth to us all manner of Grace and is the cause both of our Justification and Sanctification and final Deliverance So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Christ is the first gift first God giveth Christ to us and with him all things Rom. 8.32 Christ himself is the first saving gift and therefore before we can have spiritual life we must have Christ himself who is offered to us in the Promises of the Gospel principally and immediately to be received by us and with him all his benefits as the Members receive sense and life and motion from the Head and the Branches sap from the Root We have not what he hath purchased unless we have him first as we are not possessors of Adams guilt till we are united to his person by carnal generation so not of the grace of the Redeemer till united to him by effectual calling In short Christ hath purchased and the Father hath given all things into Christs own hands the gifts and graces of the Spirit are not intrusted with our selves but him we have so foully miscarried already that God will no more trust his Honour in our hands we have nothing but what we have in and from the Son The Spirit dwelleth in Christ and there it can never be lost he dwelleth in Christ by way of radication in us by way of influence and operation We have many disputes about the inhabitation of the Spirit the Spirit is not given to any Believer immediately but to Christ and to us derivatively from Christ. Therefore the Spirit i◠called the Spirit of Christ Rom. 8.9 and the Spirit of his Son Gal. 4.6 and 't is Christ liveth in us Gal. 2.20 and as head of the Church he filleth all in all Eph. 1.22 23. From this great Cistern the Waters of Life come to us and not immediately from the Godhead and it is our Head which doth communicate and send to all his Members from Himself that Spirit which must operate in them as they have need this Grace our Mediator distributeth to all his Members 2. That this Union and Communion is signified and sealed by the Sacraments and so they are special means to preserve and uphold the Communion between Christ and us Baptism is spoken of in the Text and that is called a being baptized into Christ nnd is elsewhere said to be a putting on Christ and here v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being planted together in the likeness of his death and 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink into one Spirit The Union is begun by the Spirit but sealed in Baptism then carried on by the same Spirit and further sealed in the Lords Supper Our first implantation is represented by Baptism which is a Solemnization of the New Covenant whereby the Party is solemnly entred a visible Member of Christ and his Church It is carried on by the same spirit the Lords Supper is a Seal of that Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we bless is it not the communion of the body of Christ There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ but a Participation of his Benefits it is the Communion of his Body and Blood There is a difference between an Historical Representation of Christs Death and a spiritual Communion of his Blood and Body Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of him and also to convey to us the benefits of Christs Death Well then you see this Union and Communion is signified and sealed by the Sacraments Baptism is our first implantation and the Lords Supper concerneth our growth and nourishment the external and visible incorporation is by Baptism or Profession of the Christian Faith which all visible Christians have Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The real and saving Union belongeth to the Regenerate who really believe in Christ in their hearts Christ dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith and love is requisite 1 Joh. 4.16 God is love and he that dwelleth in love dwelleth in God and God in him and new obedience 1 Joh. 3.24 He that keepeth his commandments dwelleth in him and he in him and hereby know we that he abideth in us by the Spirit which he hath given us This is the summ then Christ maketh his first entrance into us by his Spirit who regenerateth us this is figured in Baptism continueth his Presence by Faith Love and New Obedience which are exercised and quickened by the Lords Supper 3. The Sacraments do chiefly relate to our Communion with Christs Death as appeareth 1. By the interpretation of both in Scripture Baptism is explained in the Text the chief thing represented is his Death and by what is said 1 Cor. 1.13 Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Whence I gather that for any to have been crucified made a Curse and a Sacrifice to God for us would draw an obligation upon us to be baptized into his Name And that one peculiar reason of our being baptized into the Name of Christ was his having been so crucified for us The Lords Supper is explained 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death We annunciate and shew it forth with respect to our selves that we may anew believe and exercise our Faith with respect to others that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoycing with respect to God that we may plead the Merits of the Sacrifice of his own Son with affiance expecting the benefits thereof which are Pardon and the sanctifying Spirit Thus you see Christ hath instituted two Sacraments which represent him dead not one to represent him glorified This signification
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
our infirmities he liveth a glorious life Luke 20.28 He is not the God of the dead but of the living for all live to him though they do not live to the World they live to God those that are departed out of this World have another Life the Souls of the Just are already in the hands of God and their Bodies are sure to be raised up at the last Day So Christ liveth to God Doctrine That the due consideration of Christs being raised from the Dead doth mightily promote the spiritual Life in us This will be evident if we consider what advantage we have by Christs Resurrection 1. It evidenceth the Verity of Christian Religion and that Christ was no Deceiver for his Resurrection is a sufficient attestation to the Dignity of his Person and Offices Rom. 1.4 Declared to be the Son of God with power according to the Spirit of holiness by his resurrection from the dead Acts 17.31 He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead This is a strong and undeniable Argument that Christ is the Son of God the Saviour and Judge of the World Where lyeth the force of the Argument Christ dyed in the judgment and repute of the World as a Malefactor but God justified him when he would not leave him under the power of Death but raised him up and assumed him up unto Glory thereby visibly declaring unto the World that the World was mistaken in him that he was indeed what he gave out himself to be the Son of God and the Judge of the World to whom is given power over all flesh either to save or destroy them according to his Covenant This Argument supposeth 1. That there is a God sufficiently represented to us by other means 2. That whatsoever exceedeth the power of Nature or course of second Causes is done by this God 3. Among all the Miracles this of raising a dead man to life is the greatest the cure of a disease is not so much 4. That if this be done to a person unjustly accused and condemned in the World it is a Justification of his Cause before all the World and a sure mark of Divine Testimony 5. The Cause between Jesus Christ and those that condemned him was That he made himself to be the Son of God and Saviour and Judge of the World this he evidenceth himself and this was preached by his Disciples Surely the Supreme and Just Governor of the World would not justifie a Cheat and Imposture and so far permit the Devil to deceive in his Name as to change the course and order of Nature and so far directly to work against it as to raise a man from the dead Now it is a mighty advantage to the advancement of the spiritual Life to be sure of the Religion that requireth it at our hands much of it being against the inclination of corrupt Nature for then there is no tergiversation or excuse as if our Rule were uncertain or that we did trouble our selves more than needeth us of absolute necessity 2. It sheweth us the Perfection of his Satisfaction there needeth no other Sacrifice to abolish sin for it is said in the Text In that he dyed he dyed unto sin once and elsewhere the unity of the Mediator and the Sacrifice is pleaded to shew the perfection of it The Unity of the Mediator 1 Tim. 2.5 There is one Mediator between God and man the Man Christ Jesus And Heb. 10.14 By one offering he hath perfected for ever them that are sanctified And Heb. 9.28 Christ was once offered to bear the sins of many The ground of this Argument standeth thus That Christ came to take away sin the benefit which the World needeth either he hath done it sufficiently or not done it if sufficiently we have what we desire if not it must be either because other Mediators were necessary to supply his defects but where are they Who can challenge this Honour as authorized by God and recommended to the World as Christ was Or what can they do beyond what he hath done No there is but one Mediator or else because another Sacrifice or Offering was necessary because this could not attain its end then Christ needed again to undergo Death for the single Sacrifice did not the work which was the taking away of sin But this was enough to ransom all Souls no other propitiatory Sacrifice was necessary Why how doth it appear By the Resurrection for when Christ was raised from the dead our Surety and Mediator which were the Qualities he took upon himself was let out of prison and dismissed as having done what he undertook Isa. 53.8 He shall be taken from prison and from judgment The Debtor may have confidence the debt is cancelled when the Surety is let out of prison and walketh freely abroad when Christ is risen from the dead and advanced to a glorious condition surely his Merit is full enough and he hath a perfect release and discharge as having done his work and needeth no more to come under the power of Death which is a great encouragement to us to set upon the destruction of sin Christ hath paid a full ransom to purchase grace to make our endeavours effectual 3. It is a visible demonstration of the Truth of the Resurrection and Life to come For Christ who would be an Example to us of all painful and self-denying Obedience would also be a Pattern of the Glory and Felicity that should ensue Therefore after a life of Holiness and Sufferings he dyed and rose again and entred into the Glory that he spake of which is a great encouragement to us to follow his steps for all this is a pledge of what shall be done in us It is said 1 Pet. 1.21 That God raised him from the dead and gave him glory that our faith and hope might be in God The Resurrection of Christ and the consequent Honour and Glory put upon him is the great prop and foundation of our Faith and Hope Certainly it much concerneth us to believe the truth of the Resurrection and the reality of the unseen Glory else all Holiness Patience Self-denial and practical Godliness would fall to the ground Now when our Teacher who hath told us of these things hath given sufficient evidence of the Truth of them in his own Person by his own rising from the dead and his own ascending into Glory it helpeth mightily to silence the objections of Unbelief The thing is not incredible nor impossible Christ in our Nature did arise from the dead and ascend up into Heaven nay it is not only possible but certain for Christ is risen and entred into Glory as our forerunner Heb. 6.20 to make the way accessible to us and to seize upon it in the name and right of all true Believers and secure a landing
dust keepeth their bones Well then if the spirit of Christ hath freed them from the snares of sin he hath freed you also from the bands of death or as 't is said in the Revelations if you have part in the first resurection the second death hath no power over you Rev. 10.6 That is you shall not be cast into the lake that burneth with fire and brimstone The good spirit hath prevailed over the evil spirit and therefore your resurrection will be joyful VSE Let us give up our selves to the Holy Spirit as our sanctifyer set open your hearts that he may come into them as his habitation do not receive him guestwise in a pang or for a turn or in some solemn duty but see that he dwelleth in you as an inhabitant in his house A man is not said to dwell in an Inn where as a stranger or wayfaring man he goeth aside to tarry for a night or in the house of a friend where he resorteth no use all Christs Holy means that he may fix his abode in your hearts that he may dwell there as at home in his own house that he may be reverenced there as a God in his Temple Motives 1. He richly requiteth us he keepeth up the house and temple where he dwelleth The spirit is our seal and earnest The spirit of God and of glory resteth upon you 1 Pet. 4.14 2. The heart of man is not a waste you will have a worse guest there if not the Holy Spirit Satan dwelleth and worketh in the Children of disobedience 1 Sam. 16. â— But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and Eph. 2.2 The spirit that now worketh in the children of disobedience and Eph. 4.27 Neither give place to the Devil That cursed inmate will enter if we give place to him and hearken to his motions So that then he will make the body a sink of sin and a dunghil of corruption tempts you to scandalous sins which do not only waste the body for the present but is a pledg of eternal damnation 3 Consider how many deceive themselves with the hopes of a Glorious Resurrection Alas they are strangers to the Spirit it may be not to his transcient motions they resist the Holy Ghost which will be their greater condemnation but to his constant residence for where he dwelleth he maketh them more Heavenly acquainting them with God Col. 1.6 more Holy that is his office to sanctifie 1 Pet. 1.22 To love God more for he is the operative love of God Rom. 5.5 1 John 4.15 To hate sin more that bringeth death and his business is to come as a pledg of life Alas in most the spirit that dwelleth in them lusteth to envy are ruled by an unclean spirit by the spirit of the world 1 Cor. 2.12 have no love to God no real hatred of sin 2. VSE Live in obedience to his sanctifying motions Rom. 8.14 As many as are led by the spirit are the sons of God The spirit of God by which you are guided and led is that divine and potent spirit that raised up Christs dead body out of the grave and if you be led and governed by him you shall be raised by the power of the same spirit that raised Christs Body his power is the cause but your right is by his sanctification 3. VSE Vse your bodies well possess your vessel in sanctification and honour 1 Thes. 4.4 1. Offer up your selves to God For every Temple must be dedicated Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a liveing sacrifice holy acceptable unto God which is your reasonable service Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead 2. When devoted to God take heed you do not use them to sensuality and filthiness which wrong the body both here and hereafter the pleasures of the body cannot recompence the pains of your surfeit or intemperance much less eternal torments for what will be the issue if you live after the flesh Rom. 8.13 you must die therefore you should daily keep the flesh in a subordination to the spirit 1 Pet. 2.11 I beseech you as strangers and pilgrims that ye abstain from fleshly lusts To please and gratifie the flesh is to wrong the Soul 3. We should deny our selves even lawful pleasures when they begin to exercise a dominion over us 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any 'T is a miserable servitude to be brought under the power of any pleasure either in meat drink or recreations inchanted with the witchery of gaming tho it grieve the spirit wrong the soul defraud God of his time rob the poor of what should feed charity yet they are inslaved SERMON XV. ROM VIII 12 Therefore brethren we are debtors not to the flesh to live after the flesh IN the Words we have 1. A note of Inference 2. The truth inferred In this latter we find 1. A Compellation Brethren 2. An Assertion That we ars debtors 3. An instance or exemplification to whom we are debtors The negative is expressed not to the flesh to live after the flesh and the affirmative is implied and must be supplied out of the Context To the spirit to live in obedience to the holy spirit 1. The Inference therefore he reasoneth from their priviledges the priviledg is asserted v. 1. There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit 'T is applied to the Christian Romans v. 9. But ye are not in the flesh but in the spirit These reasonings are pertinent and insinuative from the priviledg asserted Exhortation must follow Doctrine for then it pierceth deeper and sticketh longer On the other side Doctrine becometh more lively when there is an edg set upon it by Exhortation from the priviledg implied certainly priviledges infer duty and therefore having comforted them with the remembrance of their condition he doth also mind them of their obligation Ye are not in the flesh but in the spirit therefore we are are not debtors to the flesh to walk after the flesh but to walk after the spirit 2. The truth inferred Where first observe the compellation Brethren a word of love and equality of love to sweeten the exhortation for men are unwilling to displease the flesh of equality for he taketh the same obligation upon himself this debt bindeth all high and low learned or unlearned ministers or people greatness doth not exempt from this bond nor meanness exclude it 2. The assertion that we are debtors Man would fain be sui juris at his own dispose affecteth a supremacy and dominion over his own actions Psal. 12.4 Our tongues are our own who is Lord over us But this can never be we were made by