Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
Grounds practise upon this Truth that Christ came out from God 3. Chuse out to your selves faithful Teachers such as Christ was delivering the Word with Authority and Faithfulness to God and Men such as do not seek their own things fear no Man's Face and come with the powerful Evidence and Demonstration of the Spirit And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal that they may have a Testimony of Christ speaking in them 1 Cor. 15.3 that he teacheth in and by them they should be assured of their Doctrine that Christ brought it out of his Father's Heart not speaking by rote like Parrots 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life that which our Hearts have felt that which we have not by rote nor by guess but by experience 1 Tim. 6.13 Jesus Christ witnessed before Pontius Pilate a good Confession 3. Observe Christ's gentleness in bearing with their Failings Now they have known It was a long time e're they could be gained to a sence of his Divine Power therefore he chargeth them with hardness of Heart Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned So Mark 8.17 Perceive ye not yet neither understand Have ye your Hearts yet hardned And now in his Intercession to his Father he mentioneth not their Hardness nor the obstinacy of their Prejudices nor their present Weakness but their Knowledg Now they know they have been obstinate but he covereth that at least doth but imply it How willing is Christ to spread a Garment on our Nakedness Past Sins shall not hurt us when they do not please us When a Man turneth from Grace to Sin then all his Righteousness is forgotten Ezek. 18.24 All his Righteousness that he hath done shall not be mentioned So he that turneth from Sin to Grace or from Grace to Grace ver 22. All his Transgressions that he hath committed they shall not be mentioned unto him it is all undone by Repentance and Reformation How do Men differ from Christ we upbraid Men with past Failings when they are repented of It is hard to put off the reproach of Youth when God maketh them Vessels of Mercy they will not suffer them to be Vessels of Honour Hi homines invideant mihi gratiam divinam As the elder Brother upbraideth the reformed Prodigal Luke 15.30 As soon as this thy Son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf This is an envious Disposition and cross to God you go about to take off the Robes of Honour which God hath put upon them and to dispoil them as the Spouse was of her Ornaments 4. Observe What is the chief Object of Faith to believe the divine Authority and Commission of Christ and that his Power to dispense Salvation to the Creatures was given him from his Father There is a world of Comfort in this The Father being first in order of the Persons is to be look'd upon as the offended Party and as the highest Judg. 1. He is to be look'd upon as the offended Party All Sin is against God Psal. 51.4 Against thee thee only have I sinned and done this Evil in thy sight He had offended Vriah abused Bathsheba the Injury was against them but the Sin against God against thee thee only This may be referred to all the Persons but it chiefly concerneth the first Person to whom we direct our Prayers and who is the Maker of the Law Christ the second Person satisfied for the breach of it It is against thee thee only Now this is our Comfort that our Guilt and Sin was not cast on Christ's Person without the Father without his privity and consent nay it is his own Plot and Design it was the Father's Counsel rather than the Creatures Desire So that we may quiet our Consciences by that Promise Isa. 43.25 I even I am be that blotteth out thy Transgressions for my own Names-sake God the Father would have you look to him as one that hath only to do in this Matter Sin is a grief to the Spirit it is a crucifying of Christ but in the last result of it it is an Offence to God the Father because it is a breach of his Law God is the Fountain of the Divinity yea all that is done to the other Persons redoundeth to the Father as our Saviour reasoneth He that despiseth me despiseth him that sent me 2. The Father is the highest Judg. All the Persons of the Godhead are coessential and coequal in Glory and Honour only in Oeconomy or Dispensation of Salvation the Father is to be look'd upon as Judg and Chief Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal the Satisfaction is to be made therefore Christ saith My Father is greater than I. And in the whole Work of our Redemption he is to be considered as a Superior therefore all the Addresses not only of the Creatures but of the Son of God himself are to his Father for Pardon as if it were not in his own single Power Luke 23.34 Father forgive them they know not what they do If it passeth with God the Father then the Business is ended So 1 John 2.1 Christ is said to be an Advocate with the Father as Supream in Court as the Advocate is beneath the Judg. So John 14.16 I will pray the Father and he shall give you the Comforter Pardon Comfort and Grace cometh from the Father It is true it is said Mat. 9.6 That the Son of Man hath Power on Earth to forgive Sins but it is by Commission from the Father as we shall see anon Well then the Father is the Supream Judg whatever passeth in his Name is valid and authoritative Now it is he that committed the Work of Redemption to Christ He is the Supream Judg Eli saith 1 Sam. 2.25 If one Man sinneth against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him The meaning is if one Man hath trespassed against another the Magistrate may take up the Controversy by executing Justice and causing the Delinquent to make Satisfaction to the Party offended but who shall state the Offence and compose the Difference between God and us The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal no Satisfaction can be made by Mortal Men and no Person is fit to arbitrate the Difference Therefore God himself is pleased to find out a Remedy and in all that the Son did he hath a great hand and stroak in it The Father's Act is Authoritative and above Contradiction If he had not given us a Mediator out of his own Bosom we had for ever lain under the guilt and burden of
Light with it to see Sin after another manner altho a Man did not know it before Faith persuadeth us that the Commands of God are just and equal there is a believing Commands as well as Promises this is a Command from God Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments SERMON XXVII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth I NOW Proceed to the Reasons why God sanctifieth by his Truth It is most suitable to God's Honour and to Man's Nature I. To God's Honour It was meet that God should give a Rule to the Creatures or else how should they know his Will And then it was meet to honour this Rule by owning it above all other Doctrines by the concomitant Operation of his Spirit This is the authentick Proof the Efficacy of the Word is a Pledg of the Truth of it John 8.32 And ye shall know the Truth and the Truth shall make ye free from the Bondage of Sin the Devil and Death A wicked Man cannot have an absolute assurance of the Truth of the Word he hath no feeling of the Power of it There is a great deal of Do How do you prove the Scriptures to be the Word of God A Believer hath the Testimony in his own Heart 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself His Conscience and Heart are set at liberty by Water and Blood This made the Apostles bold and should make Ministers so Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the Power of God unto Salvation We should not be ashamed to preach it and you should not be ashamed to profess it it is the Power of God God will not associate and join the powerful Operation of his Spirit with any other Doctrine So David when he commendeth the Law by which he doth not mean the Decalogue but the whole Word of God Psal. 19.7 8 9. 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 rejoycing the Soul the Commandment of the Lord is pure enlightning the Eyes The Fear of the Lord is clean enduring for ever the Judgments of the Lord are true and righteous altogether He had spoken before of the Excellency of the Sun now of the Word intimating that the Word of God is as necessary for the Heart as the Sun is for the World We can as well be without the Sun as without the Bible But how doth he evidence it From the Effects upon the Heart and Conscience Comfort and Grace are two great Evidences of the Perfection of the Word No Doctrine in the World save this Divine Truth set down in Scripture is able to discover the Sin and Misery of Man the Remedy and Relief of it in Christ. No Doctrine save this alone can effectually humble a Soul and convert it to God make it sensible of the Loss by Sin and restore it to a better Condition II. It is more suitable to Man's Nature The Word is more morally accommodated to work upon the Heart of Man than any other Instrument Means or Doctrine in the World 1. The Precepts of it It is the Copy of God's Holiness the Light by which we see ever◠thing in its own Colours The Light of Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law Rom. 2.14 15. It taketh notice of gross Acts of Sin and the outward Work of Duty they made Conscience to abstain from gross Acts of Sin and to perform outward Acts of Piety and Devotion as offering Sacrifices and Prayers But now there is an excellent Spirit of Holiness that breatheth in the Word and all matters of Duty are advanced to their greatest perfection Psal. 119.96 Thy Commandment is exceeding broad of a vast extent and latitude comprizing every Motion Thought and Circumstance in Duties not only the Act is required but the Frame of Heart is regarded not only Sins but Lusts are forbidden If ever there were an Instrument fitted to do a thing the Word is fitted to promote Holiness the true Purity that is pleasing to God 2. The Paterns and Examples of the Word We miscarry by low Examples and learn Looseness and Carelesness one by another Therefore the Word of God to elevate Holiness to the highest extent presseth not only the Examples of the Saints whose Memorials are left upon record in the Word but the Holiness of the Angels yea the Holiness of God himself The highest Aim doth no hurt he will shoot further who aimeth at a Star than he that aimeth at a Shrub Be ye Followers of them who through Faith and Patience have inherited the Promises Heb. 6.12 Thy Will be done on Earth as it is done in Heaven Mat. 6.10 Be ye holy as I am holy 1 Pet. 1.15 Communion begets Conformity We need all kinds of Examples high Examples that we may not rest in any low degrees and beginnings of Holiness low Examples that we may think it possible We are not Angels but Men and Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Affections that have the same natural Interests natural Wants with others It is a trodden Path in the Way to Heaven you may see the Footsteps of the Saints 3. Excellent Rewards and fit Arguments to induce us to the Practice of Holiness 2 Cor. 7.1 Having these Promises dearly Beloved let us cleanse our selves from all the Filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. God covenants with us as if we were free-born to interest our Hearts in the Love and Practice of Holiness we have as much propounded as we can wish for nay and more 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the Things which God hath prepared for them that love him Lactantius saith of the Heathens Virtutis vim non sentiunt cujus proemium ignorant They feel not the Power of Vertue because they are ignorant of the Reward of Vertue Life and Glory and the great things to come are powerful Motives can you meet with the like elsewhere All Creatures seek their own Perfection Philosophy is to seek of a sure Reward and Encouragement 4. Our many Advantages in Christ. We have not only Encouragement offered but Help and Assistance Christ hath purchased Grace to make us holy 1 Pet. 2.24 Who his own self bare our Sins in his own Body on the Tree that we being dead unto Sin might live to Righteousness by whose Stripes ye were healed He hath not only purchased the Rewards of Grace to wit that God should not deal with us in Soveraignty but purchased the Abilities of Grace redeemed us from
dead to sin and live in sin are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things incompetible the dead are no longer alive Because this is the strength of his Argument it will be good to enquire what it is to be dead to sin In the strict and rigorous notion he is said to be dead who is utterly deprived of all sense and motion that they are altogether without all feeling and motion of sin but this strict sense will not stand here therefore I must tell you the word relateth to the Baptismal Ingagement as the following verses abundantly do declare v. 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Baptism referreth to Christ's Death and we are baptized into the likeness and power of his Death the meaning of that Ordinance is to signifie our dying to sin and rising to newness of life this is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion Well then every good Christian is dead to sin by Vow and Obligation therefore cannot should not live any longer therein There is a double undertaking in Baptism one on Gods part the other on ours the undertaking on Gods part is to give us the sanctifying Spirit of Grace to quell the reign of sin the undertaking on our part is by the Spirit to mortifie the deeds of the Body Now some make Conscience of this solemn Vow and Promise others do not the Apostle considereth not what is done but what ought to be done he speak-the de jure of the Vow and Obligation we are all bound not de facto of the event not what always cometh to pass All Christians are bound to be dead to sin and every good Christian is actually dead to sin which though it hath some Life and being left yet it retaineth not its Sovereignty and Dominion over him Some conceive this latter sort intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many of us as have dyed to sin But rather he considereth the Right than the Fact Christianity doth oblige all at their first entrance into the Profession of it to renounce the Reign and Dominion of sin and break the power of it yet more and more so that it dyeth though a lingering Death as Christ did upon the Cross. Doctrine That to take occasion to live in sin from free Grace or Gods mercy to sinners in Christ is an inference most unjust absurd and blasphemous and that which all Christians hearts should abominate Here in the Text such an inference is mentioned with a denial joyned with a detestation of the thing denied the very thought and first mention of it ought to be entertained with abhorrency I. I will prove that the corrupt heart of man is apt to draw such a consequence II. I will prove the three charges First That it is very unjust and ill grounded Secondly Absurd and contradictory to Christianity Thirdly Wicked and blasphemous I. That the corrupt Heart of man is apt to draw such inferences from the Doctrine of Grace In the general carnal men are ill skilled at reasoning about spiritual matters Solomon telleth us Prov. 26.9 That a parable in a fools mouth is like a thorn in the hand of a drunkard As a drunkard with a sharp thorn grievously hurts himself and others neither his mind nor hand can do their office when the man is distempered with drink so 't is with men intoxicated by sin witness those contrary and different Conclusions which the carnal and spiritual will draw from the same Principles from the stated course of Nature the scoâ—â—ers said 2 Pet. 3.4 Where is the promise of his coming for since the Fathers fell asleep all things continue as they were from the beginning of the Creation David reasoneth the quite contrary way Psal. 119.89 90 91. For ever O Lord thy word is setled in heaven Thy faithfulness is unto all generations thou hast established the earth and it abideth They continue this day according to thine ordinances for all are thy servants So 1 Cor. 15.32 If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we shall dye with 1 Cor. 7.29 30. But this I say Brethren the time is short it remains that both they that have wives be as though they that had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not So 2 Sam. 7.2 The King said unto Nathan the Prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains with Haggai 1.2 This people say The time is not come the time that the Lords house should be built So 2 Kings 6.33 Behold this evil is of the Lord what should I wait for the Lord any longer with 1 Sam. 3.18 It is the Lord let him do what seemeth him good So Mary Magdalen upon Christs pardoning her sin was more abundant in duty and mourning for sin Luk. 7.47 Her sins which were many are forgiven for she loved much and in the Text the directly contrary conclusion is drawn sin because grace doth abound maketh work for pardoning mercy But particularly it is very natural to us to abuse the Gospel and plead Gods grace to quiet and strengthen our selves in security and sin the thoughts of men do easily incline them to such conclusions That which hath been may be that this hath been appeareth by the Writings of the Apostles who every where seek to obviate this abuse and also by evident Reason 1. We all affect liberty to a degree of licentiousness This is natural to us as appeareth by our distaste of Christs strict Laws Psal. 2.3 Let us break their bands asunder and cast away their cords from us and our ready hearkening to Seducers who promise liberty though they bring us into bondage to sin 2 Pet. 2.19 and we be the more enslaved to baseness and filthiness 2. The flesh taketh all occasions to indulge it self and that it may be done in a plausible cleanly manner and with less remorse from Conscience it catcheth at every pretence to countenance it Sometimes it makes use of bodily Austerities as a compensation for their sins and so Hypocrisie Superstition and Prophaneness grow on the same Root The sensual Nature of men is such that it is loth to be crossed which produceth Prophaneness for therefore do men indulge themselves in all manner of sensuality because they are loth to deny their natural appetites and desires and row against the stream of Flesh and Blood but if Nature must be crossed or else they cannot palliate their carnal indulgences then they will not mortifie the lust but afflict the body for a while and in some slight manner which produceth Hypocrisie and we excuse the partiality of our obedience by some outward shews of strictness as
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
Church for this purpose Eph. 5.26 That he might sanctifie and cleanse it with the washing of water by the word For the same end he intercedeth now in Heaven Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them He that hath undertaken this work counteth it his honour and glory to perform it Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish And Jude 24. Now unto him that is able to keep ye from falling and to present you faultless before the presence of his glory with exceeding great joy It is matter of rejoycing not only to us but to him III. The value of the Benefit surely it is a great mercy to be freed from the power of sin and to have our enthralled Souls set at liberty 1. Because sin is the cause of all the controversie and variance between God and us Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear This is the abominable thing which he hateth Jer. 44.4 O do not that abominable thing which I hate It is sin that maketh the great distance between Man and God not in position of place for so he is every where present with bad and good but in disposition of mind and affection of heart it hath caused him in anger to withdraw his gracious Presence from you Would you not be glad to have the great difference between God and you compromised and taken up and all enmity to cease between you and Heaven It can never be till sin be mortified as well as pardoned For till man be converted as well as God satisfied for the breach of his Law there is no due provision made for our entring into fellowship with him we shall stand aloof from him as an Holy sin-hating and condemning God and so have no heart to Communion with him 2. It is a defacing Gods Image in us and a bringing in of a contrary image the image of the Devil Gods image is defaced while we live in sin Rom. 3.23 We have all sinned and are come short of the glory of God By the glory of God there is meant his image not his glorious reward but his glorious image as 1 Cor. 11.7 The man is the image and glory of God and the woman is the glory of the man that is hath some likeness of his Power and Majesty Similitude and likeness is often called Glory So 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Now this is lost which is the beauty as sin is the deformity of the Soul And on the contrary the image of the Devil is introduced into the Soul as we are proud envious revengeful Joh. 8.44 Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him when he speaketh a lye he speaketh of his own for he is a lyar and the father of it The properties of the Devil like us much better than the Excellencies of God Now is it not a great mercy to be freed from this disposition and temper of heart especially since image favour and fellowship go together 3. It disableth us for Gods service While we live in sin we are not only weak but dead Let us take the softest notion Rom. 5.6 When we were yet without strength c. that is unable to perform any obedience to God sick and weak yea in a dangerous estate an heart under the power of sin is feeble and impotent Ezek. 16.30 How weak is thine heart seeing thou dost these things the work of an imperious whorish woman The strength of the disease is the weakness of the person that suffereth it so the strength of sin is the weakness of the Soul that cannot break the force of their own passions and affections but are easily led away by temptations have no strength left to do the will of their Creator to overcome temptations to sin to govern their own passions and affections but are at the beck of every foolish and hurtful lust pride sensuality wordliness carnal fear sorrow c. 4. It not only disableth us for our duty but setteth our hearts against it Rom. 8.7 The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be It disliketh his Government riseth up in defiance of his strict Laws so that Man is a perfect Rebel to God if this Law be inforced by external Messengers Hos. 4.4 Let no man strive nor reprove another for this people are as they that strive with the Priest It is to no purpose to seek to reclaim them for they would admit of no admonition for they opposed their Teachers urging not their own private suggestions but the Sentence of the Law of God slight all those that would oppose their growth and continuance in sin are enemies to them that tell them the truth So in the checks of their own Consciences Rom. 7.23 I see another law in my members warring against the law of my mind and leading me captive to the law of sin and death that is in my members Sin sets up a commanding power in direct opposition to the dictates of Conscience So for the Spirit Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Now to be freed from this enmity and opposition to God and averseness from all that is good is certainly a great mercy and this we have by a due improvement of the Death of Christ. 5. It is not a distant evil but in our bowels always present with us hindering that which is good Rom. 7.21 When I would do good evil is present with me urging us to that which is evil therefore called Heb. 12.1 Sin that doth so easily beset us This inbred corruption is ever with us lying down and rising up at home and abroad it is ready to open the door to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lusts and inticed It poysons all our comforts and mercies and strengthens it self against God by his own benefits while it useth them as an occasion to the flesh Gal. 5.13 It corrupts all our duties distracting us with vain thoughts in Prayer Mat. 15.8 This people draweth nigh to me with their mouth and honoureth me with their lips but their heart is far from me It choaketh the good seed Luke 8.14 That which fell among thorns are
God To live to God implieth two things First To fulfil his Commands with a ready mind and so they are said to live to God who shew themselves ready to obey him in all things Psal. 112.1 Blessed is the man that feareth God that delighted greatly in his commandments not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world and careth not how he cometh by them but is most observant of Gods will and careful to follow it he that delighteth to know believe and obey Gods Word Secondly To glorifie his Name for as we receive power from the Spirit of Christ to live as in the sight of God so also to the glory of God Sin till it be killed and mortified in us as it disposeth us to a wrong way so to a perverse end to seek happiness in the satisfaction of our lusts but grace wrought by God inclineth us to God Phil. 1.11 Filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God As they do good so to a good end not for any bye-respect but to please and honour God II. The Correspendency it is such a dying and living as doth answer Christs dying and living We must so dye and forsake sin as that we need not to dye any more we may never return to our sins again so as that they may have any dominion over us and that is done when sin hath its deaths wound given it by a sincere Conversion to God then we put off the body of the sins of the flesh Col. 2.11 though the final death be not by and by yet as a man is said to be killed when he hath received his deaths wound so he that never reverts to his old slavery is said indeed to be dead unto sin On the other side for our new Christian life we are to take care that it may be eternal carried on in such an uninterrupted course of Holiness as may at length end in everlasting Life When we are first converted we see that man was made for other things than he hath hitherto minded therefore we resolve to seek after them and so must persevere in living to God till we come to live with him God or none Heaven or nothing must serve our turn Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire besides thee nothing else will satisfie and content the Soul When we live from an everlasting Principle to an everlasting end then we live to God as Christ did III. The Order is to be regarded also We first dye to sin and then live to God for till we dye to sin we are disabled from the duties and uncapable of the comforts of the new Life 1. We are disabled from the Duties of it foâ—â—â—â—hout Mortification the Duties will be unpleasant and unacceptable to you as being against your carnal inclination and design Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be We may affect the repute of Religion but cannot endure the work of Religion And besides sin allowed and indulged begets a trouble in the Conscience and then no wonder if we be loth seriously to exercise our selves unto godliness for when the bone is out of joynt and the wound unhealed a man certainly hath no mind to his work The Apostle telleth us Heb. 12.13 That which is lame is soon turned out of the way but let it rather be healed A worldly carnal Byass upon the heart will make us warp and decline from our duty There can be no spiritual strength and vigour of heavenly motion whilst sin remaineth unmortified for the love of ease and worldly enjoyments will soon pervert us Well then sin must be mortified before we can live unto God On the other side grace cureth sin as fire refresheth us against the cold and health taketh away sickness so far as God is admitted Satan is shut out Eph. 4.25 Wherefore putting away lying speak every man truth with his neighbour and as Christ is valued worldly things are neglected and become less in our eyes Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and I do count them but dung that I may win Christ as heavenly things are prized the world is undervalued When grace hath recovered the heart to God the world that first stole it from God is despised but the first work of grace is to cast out the Usurper and then set up God darkness goeth out of the room when light comes in so doth the love of the world depart as the love of God prevaileth in the Soul 2. While sin prevaileth and reigneth in the Soul we are uncapable of the comforts of the Spirit and are full of bondage and guilty fears afraid of God that should be our joy and delight deprived of any sweet sense of his love for the Spirit of Adoption is given to those that obey him Rom. 8.13 14 15 16. If ye through the Spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby ye cry Abba Father The Spirit it self also beareth witness with our spirits that we are the children of God Others are tormented between their Corruptions and Convictions and can have no boldness in their access to God nor freedom in their commerce with him IV. The certain Connexion of these things this dying to sin and this living to God must be both evident in us for they are intimately conjoyned A man cannot remain in his sins and be a Christian or a Believer or accounted one that is in Christ and hath right to the Priviledges of the new Covenant these have but a name to live and are dead Rev. 3.1 Again on the other side some never break out into shameful disorders but yet love not God nor do they make it their business to obey him they never felt the power of the heavenly Mind or make conscience of living godly in Christ Jesus as the Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican These seem to be dead to sin but are alive whilst worldly things sit nearest their hearts V. The Apostle opposeth God to Sin that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere 1 Pet. 1.24 That we might dye unto sin and live unto righteousness but here it is die to sin and live to God And this for two reasons First That Christ came to restore us to our rightful
Spirit A man may please a lesser friend before a greater in an act or two but every presumptuous act of sin puts the Scepter into his hands Note That the Predominancy spoken of in the former distinction and this do much prejudice a Christian waste his Conscience hinder his Joy or Faith and if not broken in time or we sin often we cannot be excused from the habitual reign of sin Note again Every dislike doth not hinder the reign of sin it doth constantly govern our lives though there may be some resistance SERMON XIII ROM VI. 14 For sin shall not â—ave dominion over you for ye are not under the Law but under Grace II. I Now come to handle the second General There is a Necessity incumbent upon them 1. From their own proneness and proclivity to fall into Sin 2. From the mischiefs arising from reigning Sin 3. From the unsuitableness of it to their renewed State 4. They cannot other ways maintain their hopes of Glory 1. Because of their own proneness and proclivity to this evil That appeareth 1. Because there is sin still in us a Bosom-enemy which is born and bred with us and therefore will soon get the advantage of Grace if it be not well watched and resisted As Nettles and Weeds which are kindly to the soil and grow of their own accord will soon choak Flowers and better Herbs which are planted by care and industry when they are neglected and not continually rooted out We cannot get rid of this cursed Inmate till this outward Tabernacle be dissolved and this House of Clay be crumbled into dust like Ivy gotten into a Wall that will not be destroyed till the Wall be pulled down The Israelites could not wholly expel the Canaanites and therefore we are the more obliged to keep them under Our Nature is so inclinable to this slavery that if God substract his Grace and we be altogether negligent we shall soon rue the sad effects of it 2. It is not only in us but it is always working in us and striving for the mastery Sin is not as other things which as they grow in age they grow more quiet and tame no it is every day more active and stirring Jam. 4.5 The Spirit that dwelleth in us lusteth to envy it is not a sleepy but a working stirring Principle Rom. 7.8 Sin wrought in me all manner of concupiscence If it were a dull and an unactive habit the danger were not so great but it is always working and putting forth it self and seeking to gain an interest in our Affections and a command over all our Motions and Actions Therefore unless we do our part to keep it under we shall soon revert to our old slavery it is like a living Fountain that poureth out waters though no body cometh to drink of it though there be nothing to irritate it but Gods Law and the motions of his Spirit there is a continual fermentation of the corrupt humors in our Souls 3. It is always warring as well as working Rom. 7.23 I see another Law in my members warring against the Law of my mind â—nd bringing me into captivity to the Law of sin which is in my members Sin seeketh to deface all these impressions of God which are upon the heart which bind the Conscience to Holiness and to stifle all these motions that tend to it that it may alone reign in the heart without controul it sets it self in direct opposition against all those dictates of Conscience and holy motions and inspirations that the Sinner may be fully captivated to do what the flesh requireth to be done by him therefore it must be kept under as a Slave or it will get up as a Tyrant and domineer One sin that we least suspect may bring us under this slavery it doth not only make us flexible and yielding to Temptations but it doth urge and impel us thereunto We think and speak too gently of Corruption when we think and speak of it as a tame thing that worketh not till it be irritated by the suggestions of Satan no it riseth up in Arms against every thing of God in the heart 4. The more it acteth the more it getteth strength as all Habits are increased by multiplied Acts and when we have once yielded we are ready to yield again as a brand that hath been once burned is more apt to take fire a second time Deut. 29.19 And it come to pass when he heareth the words of this curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst After men have once committed a sin they are more vehement to venture on it again at first we cannot get down sin so easily till an Habit and Custom hath smoothed it to our throats Well then this bondage is daily increasing and more hard to be prevented by multiplied Acts a Custom creepeth on us which is as another Nature and that which might be easily remedied at first groweth more difficult to be subdued As Diseases looked to at first are easie to be cured but when once they become inveterate the Cure is more desperate so are sins before we are hardened into a Custom Jer. 13.23 Can an Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil No means will then prevail to work it out of them or bring them to any good the more we sin the more are we enthralled to sin as a Nail the more it is knocked the more it is fastened into the wood A Sinner is often compared to a Slave or Servant now there were two sorts of Servants or Slaves such as were so by Covenant and by their own consent or such as were so by Conquest or Surprizal in War The first similitude is used Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whom ye obey whether of sin unto death or of obedience unto righteousness The other Servant by Conquest is spoken of 2 Pet. 2.19 For of whom a man is overcome of the same also is he brought into bondage Now these Notions I would rank thus every carnal man at his first entrance into a course of Vanity and Sin is a Servant by consent hire or contract for he doth consecrate his Life and his Love his Time and his Care his Actions and Employments to please his Lusts we first willingly and by our own default give up our selves to this course But the customary Sinner by Conquest that hath so cripled and maimed his Faculties that he cannot be at liberty if he would then they grow compleat slaves to their Lusts as Captives in War are servants to their Conquerors for whilst they do voluntarily and ordinarily give up themselves to serve the Devil and their own Corruptions without resistance or crying to Christ for help they are very Bond-slaves and held in
servants of righteousness There is an order in our deliverance and one part conduceth to another for Righteousness and the Conference of our Duty can have no hold on us till the power of our Lusts be broken Assoon as we are freed from the slavery of sin we are in part righteous but when we are freed from the Being of sin we are altogether holy and righteous but where sin reigneth there is an obstruction of the Life of Grace there the Creature is valued above God Earth before Heaven the Body before the Soul neither Faith Love nor Hope can produce any thorow work in our Souls not Faith Joh. 5.44 How can ye believe which receive honour one of another and seek the honour that cometh from God only Nor Love 1 Joh. 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him Nor Hope 2 Cor. 4.18 While we look not at the things that are seen that are but temporal but at the things that are not seen that are eternal The person that hath not his heart and hopes in Heaven and looketh not at that as his only Happiness and doth not make it the business of his Life to attain it but setteth his heart more upon the things of this Life is certainly unconverted 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable This should be regarded by us that we may look more after this whether we have escaped the bondage of Corruption and that we do not return to Bondage again but that we maintain our liberty Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangled again in the yoke of bondage 6. He that is a Servant of Righteousness shews it by doing as much for Righteousness as formerly he did for Sin This is the end of the Apostles reasoning with them in this place therefore I shall a little insist upon it 1. That in Reason and strict Justice more might be required of us for the Reasons moving us to good are more than the Reasons moving us to evil if we consider either Master Work or Wages First The Master shall we not do as much for God as we did for Satan Whose are you Christians From whom did you receive your Beings And from whom do you expect your Happiness From God or the Devil Whom will you call Father or Master Pretences will do nothing in the case it will be tryed by your work Ye are of your Father the Devil and the lusts of your Father ye will do Joh. 8.34 He that committeth sin is of the Devil 1 Joh. 3.8 God be merciful to us we have done too much of the Devils work already it is time to give over the business is for the future whose work do you mean to do and how will you do it halfingly superficially perfunctorily or in the greatest earnest Secondly The Work Sin is a deordination a prostituting of the noble Faculties of our Souls to our base lusts and vain pleasures Tit. 3.3 Serving divers lusts and pleasures whereas by Holiness we obey the rational Appetite the Will guided by the highest Reason which is the Law and Will of God 1 Pet. 4.2 That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The business is whether for the future we will be Beasts or Men and imploy our remaining time in the service of the Flesh or in obedience to the Will of God Whether the Beast should ride the Man or Reason and Conscience be put in Dominion again over Sense and Appetite Thirdly The Wages Surely Reason will teach you that there should be greater care to secure your Life and Salvation than to ruine and damn your selves now you went on earnestly in a way of sin as if you could not soon enough or sure enough be damned the sure wages of sin is eternal death ver 23. determined by the righteous appointment of Gods Law and though tâ—rough the Patience of God it be not presently executed yet Conscience sheweth the justness of it and the Word sheweth you how that sin had made it your due and therefore should you not do as much for Salvation as you have done in order to Damnation especially when your eyes are opened and you begin to have eternal Blessedness in view and pursuit Well then Reason will inform that you should do more for God and more for Heaven and more for Holiness than ever you did for Sin so that it is an equitable Proposal or the Rule of our Duty expressed after a modest manner there is less than in strict Reason may be required of you Men are weak and cannot bear too much severity what shall we say then do as much for Righteousness as you did for Sin 2. That in exact proportion even this equitable Rule will not always hold good why because in corrupt Nature our Principles were intire but in our renewed Estate they are mixt Gal. 5.17 The flesh lusteth against the Spirit there is a counterpoise to the life of Grace therefore our evil works were meerly evil but the good we do is not meerly good Our Lord telleth us That the children of this world and such we were all by Nature are wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation than the children of light Luke 16.8 We have the advantage of the World in matter of Motive and Reason but they have the advantage of us in matter of Principle Grace is a powerful thing but it is like a keen Sword in the hands of a Child The opposition of the flesh causeth weakness Our Motives are more noble but their Principles are more intire 3. Though the exact proportion will not strictly hold yet there is enough to distinguish the Servants of Righteousness from those that are not made free from sin as First The main bent of the Heart and Life is for Righteousness and not for Sin Where the main bent of the Heart and Life is still for the Flesh and the World they are far from Grace for there the Flesh and the World and by them Satan is superior still the influence of Corruption is more seen in their lives and actions than the influence of Grace but he whose main bent both of Heart and Life is for God he now serveth God as before he served Sin and therefore being made free from sin is become the servant of righteousness Secondly Because there is some proportion and resemblance between his activity in the new and spiritual Life and the former activity in a way of sin To clear this 1. I will shew wherein the Resemblance holdeth good 2. The Reasons why it must be so 1. The Resemblance holds good in these things First We may take notice of a care and solicitude to do evil Rom. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the spirit he is regenerate or a new Creature if his heart be set to seek serve please and glorifie God and doth prefer Christ before all the world Phil. 3.8 Then he hath not only a spirit contrary to the flesh and the world but a spirit prevailing above the flesh and the world 1 Cor. 2.12 for we have not received the spirit of the world but the spirit of God Then the Government of the Soul is in the hands of Grace 6. The prevalency of the principle is known not only by the bent and habit of our wills but our setled course of Life By our walk for 't is said in the Text They that walk not after the flesh but after the spirit A man is not known by an act or two but by the tenor of his life those that make corrupt inclination their ordinary guide and rule and the satisfaction thereof their common trade they are carnal and in the flesh and so cannot please God Rom. 8.5 but those whose Business it is to serve please and glorifie God and their end to enjoy him and by whom this is diligently and uniformly pursued they walk after the spirit because they live in the spirit they walk in the spirit Gal. 5.25 I come to apply this Discourse The first Use is Information 1. That Condemnation yet remaineth upon all those that are out of Christ for that promise there is no condemnation hath an exception limiting it to those that are in Christ. Carnal men think God will not deal so severely as to condemn them but there is no comfort hence to them the Scripture propoundeth Priviledges with their â—ecessary limitations and restrictions where sin remaineth in its power and strength the Law condemneth men Conscience convinceth them and God will condemn them also So the Brutes are more happy than they who follow their pleasure without remorse and offend not the Law of their Creation as they do and when they die death puts an end to their pains and pleasures at once but those that walk after their lusts are but Christians in name certainly they are not made partakers of the spirit of Christ for if they did live in the spirit they would walk in the spirit and none but such can escape Condemnation they that walk after the flesh are without God and without Christ but every one will shift this off from himself but the works of the flesh are manifest Gal. 5.19 Many men visibly declare that they walk not after the spirit by their Drunkenness Adultery Wrath Strife Malice Envy Others more closely live only to satisfie a fleshly mind now whether openly or closely if they cannot make out their living after the spirit they walk after the flesh 2. It informeth us That we can never have solid peace till justification and sanctification be joyned together Justification Rom. 5.1 Being justified by faith we have peace wiih God Mat. 9.2 Son be of good cheer thy sins be forgiven thee so for sanctification 2 Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world Still there are fears of damnation while sin is in us but when it is our honest purpose to please God and we strive against sin and do in a good measure overcome it our Consciences may be the better and the sooner setled The next Use is for Exhortation To quicken us to seek after this Priviledg Do you fear Damnation or do you not if not what grounds of Comfort have you What course have you taken to escape it If you do fear it why do you not flee from wrath to come Mat. 3.7 Why do you not run for refuge Heb. 6.18 You cannot be speedy and earnest enough in a matter of such concernment Again This calls to those that are in Christ to be sensible of their priviledg so that they may bless God for it Gratitude is the life and soul of our Religion and 't is a cold and dull thanksgiving only to give thanks for temporal Mercies it cometh more heartily from us when we bless God for spiritual mercies Psal. 103.1 2 3. Bless the Lord O my soul and all that is within me bless his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases It also calls to all such to be tender of their peace Every Sin doth not put you into a state of Condemnation again but every known wilful sin puts us to get a new extract of our pardon 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous who is the propitiation for our sins By sin your Title is made questionable and your claim made doubtful repenting and forsaking sin is necessary when we have been foiled by sin that we may have a new grant of a pardon SERMON II. ROM VIII 2 For the law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death THAT these words are brought as a proof of the former assertion is clear from the causal particle For but whether they are a proof of the Priviledg or Qualification is usually disputed I think of both as when they are explained will appear Therefore I shall first open the wâ—â—ds and then suit the proof to the foregoing assertion In opening the words observe 1. Here is Law opposed to Law 2. By the one we are freed from the other 1. There is a perfect opposition of the Law of the spirit of Life in Christ Jesus to the Law of Sin and Death here is Law against Law and the Spirit against Sin and Life against Death Now what are these two Laws I think they may be explained by that of the Apostle Rom. 3.27 Where is boasting then it is excluded by what law of works nay but by the law of faith What is there called the law of works and the law of faith is here called the law of the spirit of life and the law of sin and death in short by these two laws is meant the Covenant of Works and the Covenant of Grace 1. The Covenant of Grace is called the Law of the spirit of life in Christ Jesus a Law it is for it hath all the requisites of a Law a precept and a sanction They err certainly That tell us the Gospel is no Law for if there were no Law there would be no Governour and no Government no Duty no Sin no Judgment no Punishment nor Reward but of that more by and by 2. A Law of the Spirit it is Not only because of its spiritual nature as it cometh nearer and closer to the Soul than the Law of outward and beggarly rudiments and therefore Christ called the Ordinances of the Gospel Spirit and Truth John 4.24 Spirit in opposition to the
our fidelity to Christ a real lively Joy and peace of Conscience 2 Cor. 1.12 This is our rejoicing the testimony of our conscience Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Secondly Gods external government is according to the Law of the Gospel God interposeth now and then punishing the contempt of the Gospel with remarkable Judgments Heb. 2.1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard left at any time we should let them slip for if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord himself and was confirmed by them that heard it And eminently dispensing his blessing where the Gospel is favoured and obeyed and prospereth as he blessed the house of Obed Edom for the Arks sake but more fully at the day of Judgment the wicked have their full punishment 2 Thes. 1.8 Coming in flaming fire rendring vengeance to all those that know not God and obey not the Gospel Secondly I shall shew you wherein the Gospel as a law differeth from ordinary laws among men First Men in their Laws do not debate matters but barely injoin them and interpose their Authority but God condescendeth to the infirmity of man and seemeth to come down from the Throne of his Sovereignty and reasoneth and perswadeth and beseecheth men that they will not forsake their own mercies Isa. 46.8 Remember this shew your selves men bring this to mind again O ye transgressors and Isa. 1.18 Come let us reason together God is pleased to stoop to sorry Creatures and to plead and argue with them So 2 Cor. 5.20 We as Ambassadors in Gods stead do beseech you to be reconciled Men count it a lessening to their Authority to proceed to intreaties but the Clemency of the Redeemers Government is otherwise Secondly The Law of God bindeth the conscience and the immortal Souls of men condemneth not only acts but thoughts and lusts Mat. 5.28 The law is spiritual Rom. 7.14 With man Thoughts and Desires are free till they break out into act Thirdly Mans laws do more incline to punishment than reward For Robbers and Murtherers Death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth those punishments in very few cases doth mans Law promise Rewards the inflicting of punishment is the proper work of mans Law and the great Engine of Government because its use is to restrain evil but Gods Law propoundeth rewards equal to the Punishments Eternal Life on one hand as well as Eternal Death on the other Deut. 30.15 See I have set before you life and good death and evil because the use of Gods Law is to guide men to their happiness 'T is legis candor the equity and favour of mans Law to speak of a reward it commands many things and forbids many things but still under a penalty it 's natural work is punishment and it doth not invite men to a duty by a reward Ex malis moribus Humanae leges to restrain evil is their work Fourthly Humane Laws threaten temporal punishment but Gods Law threatneth eternal punishments and rewards Mark 9.44 Where the worm dieth not and the fire is not quenched He is a living God Heb. 10.31 into whose hands we fall when we Die 1 st Use Is to humble us that we bear so little respect to the precepts of the Gospel and do so boldly break them and so coldly perform the Duties thereof we fear Temporal power more than Eternal a Prison more than Hell and therefore can dispence with Gods Law to comply with our own Lusts a little profit or a little danger will draw men into the Snare when Eternal Death will not keep them from it Oh rouse up your selves are you not Christs Subjects is not he a more powerful Sovereign than all the Potentates in the World doth he not in his Gospel give Judgment upon the everlasting state of men and will this Judgment be in vain hath he not appointed a day when all matters shall be taken into consideration will not Sin when it comes to be reviewed have another countenance awaken then your sleepy and sluggish Souls if you can deny these Truths go on in the neglect of Christ and breach of his Laws and spare not but if Conscience be sensible of his Authority break off your Sins by repentance sue out your Pardon in his name devote your selves to God walk more cautiously for time to come God will not wink always at your disloyalty 2 d Use is Direction to us If you would not be slighty in the Duties of the Gospel look upon it as a law and let me commend these Rules to you 1. Never set Christs mercy against his government he is a Saviour but he is also our Lord and must be obeyed and Faith implieth a consent of subjection as well as dependance 2. Cry not up his merits against his spirit his merit is your ransom but his Spirit is your Sanctifier and this Law is the law of his Spirit the one implyeth the other his Spirit implyeth the merit of Christ by bringing you under the Law of Grace 3. Set not the ends of Christs Death one against the other He that died that he might reconcile you to God died also to bring you into Obedience 't is a mercy to be redeemed from wrath but 't is a great if not a greater mercy to be redeemed from Sin Titus 2.14 4. Do not so put all upon Christ as to exempt your selves from the jurisdiction of God No Christ redeemed us to God Revel 1.9 To him we were first lost to him we must be recovered that he may not lose the glory of his Creation in Christ we are not without Law 1 Cor. 9.21 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the law to God but under the law to Christ we are not to be irregular but to rule all our actions by the law of Christ to carry our selves as without Law if we challenge it de jure is to affect to be Gods de facto 't is to be as Devils the greatest Rebels in nature I come now to the second Doctrine observed 2 dly That the Gospel is the law of the spirit of Life in Christ Jesus Here I shall enquire 1. What is the Spirit 2. From whom we receive it 3. By what Law 1. What is the spirit here spoken off I answer Both the person of the Holy Ghost and the new nature First The person of the Holy Ghost cannot be excluded partly because he is Christs Witness and Agent in the World who is powerfully able to apply whatever he hath procured for us and to give us the effect of all
to the law partly through the law requiring a righteousness so exact and full in order to life as the corrupt estate of man cannot afford partly by the body of Christ introducing a better hope that is his crucified body which is the foundation of the new Covenant besides Paul argueth this that the law doth only discover sin but cannot abolish it but doth increase it rather it bindeth over to death and therefore cannot free from death and so to fallen man 't is a law of sin and death and then answereth the Objections that might be brought against this Is therefore the law sin God forbid Rom. 7.7 and verse 10. The commandment which was ordained to life I found to be unto death and so was a law of death and working wrath and all not because of any defect in Gods institution but the weakness of our flesh that is the corruption of our nature nature being depraved cannot fulfil it or yield perfect obedience to it Once more 't is said Acts 10.39 By him all that believe are justified by the law of Moses The Law of Moses was either the ceremonial law All the oblations and Sacrifices the washings and the offerings then required could not take away sin for they were but shadows and figures of what was to come Heb. 9.9 They were figures which could not make him that did the service perfect as appertaining to the conscience and again Heb. 10.1 4. They were shadows of good things to come and it was not possible that the blood of bulls and goats should take away sins They might obtain some temporal blessings or remove some temporal judgments as they obeyed God in them but did little as to the ease of the soul as it was conscious of sin or under fears of the eternal punishment they that looked beyond them to the Messiah to come with an humble and penitent heart might have their consciences cleansed from dead works Every effect must have a cause sufficient to produce it The blood of bulls and goats was no such cause had no such vertue the effect was far above it there was a more precious blood signified and shadowed out thereby that could do it indeed Or secondly the moral law given by Moses partly because we cannot keep it of our selves and the best works that the regenerate perform are so imperfect and mixed with so many infirmities and defects that they stand in need of pardon Jam. 3.2 In many things we offend all of us Our righteousnesses are as filthy rags Isa. 64.6 and partly because they cannot fatisfie for the least sin whereby the Infinite Majesty of God is provoked This is only spoken to shew why the Scriptures do so often speak of the weakness of the Law and how impossible it is the Law should give us life that we may wholly be driven to Christ. 4. The utter impotency of the Law to produce this effect may be known by these two Things which are necessary to salvation Justification and Sanctification The Law can give neither of these 1. It cannot give us Justification unto life the Law promiseth no good to sinners but only to those that keep and observe it he that doth them shall live in them Do and live sin and die this is the voice of the law that was a way whereby an innocent person might be saved but not how a sinner might be saved The Law considered us as innocent and required us to continue so Cursed is every one that continueth not in all the words of the law to do them Gal. 3.20 But alas all we have broken with God Rom. 3.23 We have all sinned and are come short of the glory of God The Gospel considereth us in this sinful estate and therefore it promiseth remission and requireth repentance both the priviledg and the duty concern our recovery to God Secondly If the law could be fulfilled for the future past sins would take away all hope of reward by the law for the paying of new debts would not quit old scores what satisfaction shall be given for those Transgressions let me express it thus the paying of what we owe will not make amends for what we have stolen we have robbed God of his Glory and Honour tho for the future we should be obedient to him yet who shall restore that we have taken away Or satisfie for the wrong done to Gods Justice Thirdly The law had no power of taking away of sin but only of punishing of sin as it threatned death to the sinner but how we should escape this death it told us not being all shut up under sin we are shut up under wrath and there is no escape but by Jesus Christ. 2. It cannot give us sanctification It calleth for duty and puts in mind of it but giveth no strength to perform it for being corrupted within we are little wrought upon by a law without to which our hearts stand in such enmity and contrariety but let me prove it by two Arguments 1. They that did not keep themselves in innocency cannot recover their integrity now 't is lost 'T is easier to preserve life than to restore it when once dead any fool may open the Flood gates but when once the waters are broken in who can recall them Job 14.4 Who can bring a clean thing out of an unclean not one that is who can purifie his heart when 't is once defiled with sin This is an evil not to be remedied by instruction but inclination 2. Suppose they could recover themselves they would soon lose it again As Adam gave out at the first assault so we would be every moment breaking with God the sure estate and the everlasting Covenant is provided for us by Christ and our condition by Grace is more stable God by Christ hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9 God is faithful by whom ye were called Austin compareth the state of Job and Adam Job was more happy in his misery than Adam in innocency he was victorious on the Dunghil when the other was defeated on the Throne he received no evil counsel from his wife when the first Woman seduced Adam he by grace despised the assaults of Satan when the other suffered himself to be worsted at the first temptation he preserved his righteousness in the midst of his sorrows when the other lost his innocency in paradise So much better is it to stand by the Grace of Christ than our own free will the broken vessel being cemented again is strongest in the crack Well then you see that our misery is such that God only can help us by some new treaty of relief and therefore let us see what God hath done for us Secondly The means of our deliverance they are tvvo his Incarnation and Passion 1. His Incarnation He sent his Son in the likeness of sinful flesh let me first open the words Secondly shew what benefit we have
yet alive the man was to lay his hand on the head of the Sacrifice confessing his sins Lev. 16.21 and putting them on the Sacrifice Secondly the sacrifices were substituted into the place of the offender and the beasts died for him so did Christ die not only in bonum nostrum for our good but loco vice omnium nostri in our stead and room Isa. 53.4 surely he hath born our griefs and carried our sorrows he was wounded for our transgression Thirdly The offerings offered to God in our stead were consumed and destroyed If things of life killed or slain other things were either burnt as frankincense or spilled and poured out as wine There was a destruction of the thing offered to God for sin in mans stead so Christ was to die or to shed his blood to put away sin by the sacrifice of himself Heb. 9.26 He appeared to put away sin by the sacrifice of himself All the Offerings typified Christ but more strictly the sacrifices which were of living beasts some whereof were killed slayed burnt some rosted and fried on coals some seethed in pots all which were shadows of what Christ endured who is the only true propitiatory sacrifice wherein provoked Justice rests satisfied 4. The effects of the sacrifices all either respect God or sin or the sinner God was pacified or propitiated the sin expiated the sinner reconciled that is to say justified sanctified 1. God was pacified propitiated or satisfied the law being obeyed which he had instituted for the doing away of sin not satisfied or propitiated as to the eternal punishment by the mere sacrifice but so far as to prevent many temporal Judgments which otherwise would fall upon them for the neglect of Gods Ordinances but the true propitiation is Christ 1 John 2.2 Who gave himself to be a propitiation for our sins Propitiation implieth Gods being satisfied pacified appeased to us so as to become merciful to us Secondly The sin for which the sacrifice was offered was purged expiated as to the legal guilt there was no more fault to be charged on them as to the remedy which that Law prescribed but the true purgation of the conscience from dead works belongeth only to the Son of God Heb. 9.14 Thirdly The effect on the sinner himself was the sinner coming with his sin offering according to Gods institution was pardoned or justified so far as to quit him from temporal punishment both before God and man The Magistrate could not cut him off he having done what the law required for his sin or trespass nor would God he having submitted to his ordinance yea he was sanctified so far as to be capable of legal worship Heb. 9.13 for if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh c. but now as to Christ the sinner is justified by the free and full remission of all his sins Matth. 26.28 For this is my blood of the new testament which is shed for many for the remission of sins and sanctified with an internal and real holiness Heb. 10.10 We are sanctified by the offering of Jesus Christ once for all perfectly justified and perfectly sanctified Heb. 10.14 By one offering he hath perfected for ever them that are sanctified That is with a perfection opposite to the legal institution not with a perfection opposite to the heavenly estate that cometh afterwards The ordinances of the legal covenant did what belonged to them but as to the removing of the internal guilt and eternal punishment they were not perfect without looking to Christ. 3. I come to the end and benefit When God sent his own Son surely he designed some great thing thereby what was his end and design He condemned sin in the flesh Two things must be explained first what is meant by condemning of sin Secondly what is meant by these words in the flesh 1. What is meant by condemning of sin To condemn is to destroy it because execution ordinarily followeth the sentence Therefore the sentence is put for the execution and the word condemn is used for weighty Reasons The Gospel is speaking of Justification or our not being cendemned Christ condemned that which would have condemned us by bearing the punishment of it in his own Person sin had conquered the world or subjected man to condemnation therefore Christ came to condemn sin that is to destroy it The Question then is Whether the Apostle doth hereby expound the Mystery of Sanctification or Justification I answer both are intended as they are often in these words which express the great undertaking of the Mediator which is to take away sin there is a damning Power and a reigning power in sin now if condemning sin be destroying of sin or taking away its power by his expiatory Sacrifice then not only the pardon of sin but the mortification of the flesh is intended 2. What is the sense of those Words in the flesh Is it meant of the flesh of Christ or our flesh Both make a good sense I prefer the latter First he condemned sin in the flesh or by the crucified body of Christ exacting from him the punishment due to sin Secondly in our flesh that is sin which by our flesh rendreth us uncapable of fulfilling the law of God or obnoxious to his Vengeance This was destroyed by the death of Christ Our old man was crucified with him Rom 6.6 and in conversion the vertue is applied to us when sin received its Deaths Wound by Vertue of Christs Death or Sacrifice 1. VSE is Information To shew the hainous nature of sin God hath put a brand upon it and shewed how odious it is to him nothing short of the Death of Christ could expiate such a breach between God and his creatures Christ must die or no Reconciliation Christs Death doth lessen and greaten sin it greatens the nature of it to all serious beholders it lesseneth the damning effect of it to the penitent believer 2. If Christ came to destroy sin accursed are they that cherish it These seek to put their Redeemer to shame tie the cords the which he came to unloose 1 John 5.8 Christ came to destroy the works of the Devil 3. Christ did not abrogate the law but took away the effects and consequents of Sin committed against the law The sinner was obnoxious to the Justice of the Lawgiver and Judge the law could not help him but the Son of God came to fit us again for our Obedience 2. VSE is To exhort us to consider first our misery how unavoidably our perishing was had not God found out a remedy for us In our corrupt estate we neither could nor would obey the Law the duty became impossible both as to the tenor of the law and the temper of our hearts and then the penalty is intolerable 2. Our remedy lies in the Incarnation and Passion of the Son of God that in so intangled a case he could
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
according to the mind of the spirit 2. Gods knowing by way of approbation that he will accept and regard the prayer stirred up in us by his spirit the reason is given in the Text because he maketh requests for the saints according to the will of God In which clause we have 1. The work he maketh intercession 2. The persons for whom for the saints 3. The rule nature or kind of intercession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God Let us first open these things 2. Consider why the prayer so made must needs be acceptable and pleasing to God 1. The work of the spirit he maketh intercession that is exciteth and directeth us to pray he imployeth and maketh use of our faculties mind and heart and tongue yea of our graces faith hope and love of faith to believe Gods being and providence both as to his present government internal or external or as to the future and eternal recompences This faith is the life of prayer for how shall they call on him in whom they have not believed Rom. 10.14 And Heb. 11.6 of our hope looking for these things we ask of him according to his will otherwise prayer is but a wearisome fruitless task Mal. 3.14 'T is in vain to serve God what profit is it to call upon him When we expect what we ask there is more life in asking Psal. 130.5 I wait for the Lord my soul doth wait and in his word do I hope That 's the posture of the soul in prayer And for love for here we come to shew our hearty groans after every thing which will bring us nearer to God Surely they that call upon God aright are they which delight themselves in the Almighty Job 27.10 The duty is an act of love and the life of the duty cometh from the fervency of our love for 't is a solemn expression of our desires if God be our portion we will thirst after him and express our desires after what conduceth to communion with him Thus the spirit maketh use of our faculties and graces he strengtheneth our faith quickneth our love and stirreth up our hope so that as 't is said Matth. 10.20 'T is not ye spake but the spirit of your Father that spaketh in you when he doth inable us to speak what is fit and proper before the Tribunals of men So he maketh intercession when he inableth understanding creatures to speak what is fit and proper before the throne of grace what will become faith hope and love 2. The persons for whom he prayeth for the Saints for two reasons 1. Because the saints only are acquainted with these operations 1 Cor. 2.14 The natural man receiveth not the things of the spirit and John 14.17 Whom the world cannot receive because they know him not and see him not They do not regard his motions and operations but have their eyes fixed upon this world and the sins and vanities thereof They have no mind to imploy him though he offereth himself to them but the Saints cannot live without him 2. These are only fit to converse with God in prayer the persons are qualified for audience and acceptance with God and may obtain whatsoever in reason and righteousness we can ask of him 1 John 3.22 And whatsoever we ask we receive because we keep his commandments and do what is pleasing in his sight None else are in grace and favour with God and in a receiving posture according to the terms of the promise none but such as are justified sanctified and live in obedience to him Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight John 9.31 God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth And James 5.16 The fervent effectual prayer of a righteous man availeth much And Psal. 66.18 If I regard iniquity in my heart the Lord will not hear me So Prov. 28.9 He that turneth away his ear from hearing the law even his prayer is an abomination These and many more places shew who are they who have Gods ear the Saints and none but they who are careful to avoid all known sin and make conscience of performing all known duty then you will have a large share in his heart and love and he will be near you when you call upon him to counsel quicken and direct you and give you answers of grace upon all occasions 3. The rule nature or kind of this intercession he puts us upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 26. according to the will of God for matter and manner and ask lawful things to an holy and lawful end 1. The matter of the prayer 1 John 5.14 15. And this is the confidence that we have in him That if we ask any thing according to his will he heareth us What is the meaning of that According to his will Answer 1. With conformity to his revealed will 2. With due submission to and reservation of his secret will 1. With conformity to his revealed and commanding will that we ask nothing unjust and unholy as if we would have God to bless us in some unlawful purpose or being byassed by envy revenge or any corrupt and carnal affection ask any thing contrary to piety justice charity or that holy meek spirit which should be in Christians Unlawful desires vended in prayer are a double evil as they are contrary to Gods commanding will and as they are presented to him in prayer to accomplish what we desire by his help as we would have him accommodate his providence to fulfil our lusts 2. With a due reservation of and submission to his secret and decreeing will The things we ask of God are of three sorts 1. Barely lawful so is every indifferent thing as when Moses would said enter into Canaan We cannot say God will give us such things God denied it to Moses Let is suffice thee speak no more of this matter Deut. 3.22 God would only give him a Pisgah sight 2. Not only lawful but commanded such a thing as may fall within the compass of our duty as when parents ask the conversion of their children or children beg the continuance of their parents life 't is not only lawful but commanded yet God disposeth of the event as it pleaseth him 3. Some things are absolutely good and necessary for us as the gift of the holy spirit Luke 11.13 such God will give But in the two former things we must use the means but refer the event to God who can best dispose of us to his own glory for though the thing be lawful though it be good yet it beareth these exceptions 1. If it be not contrary to any decree of God and cross not the harmony of his providence Would we have God rescind and disorder his wise counsels for our sake 2. If it be not inconvenient and
Justice of God Rom. 1.32 They knew the just judgment of God that they that do such things are worthy of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteous dealing He hath revealed his wrath from Heaven against all ungodliness and unrighteousness of men Men are convinced in their own consciences that they are liable to his condemnation and judgment The barbarous people of Melita had a sense that divine vengeance followed sinners Acts 28.4 He is a murderer whom tho he hath escaped the sea vengeance suffereth not to live Therefore till Gods Justice be appeased a man can have no satisfaction in him 2. The next reason Because of the deepness of the impression the conscience of sin is not easily blotted out man is conscious to himself that he hath offended God and deserved his wrath and this trouble and fear is not easily appeased nor the wounds of conscience healed The Apostle still goeth upon this argument against the Jews that the Sacrifices could not make the Worshipper perfect as appertaining to the conscience Heb. 9.9 That is perfectly remove the guilt or the fear of condemnation and punishment Heb 10.2 The worshippers were never so purged as to have no conscience of sin so that the expiation and purging out of sin is no slight thing 3. After grace received much of our old bondage remaineth with us for all their life time they are subject to bondage Heb. 2.15 We carry these shackles with us to Heaven Gates Which cometh to pass partly through the imperfection of our graces 1 John 4.17 18. Herein is our love made perfect that me may have boldness in the day of judgment because as he is so are we in the world There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not perfect in love 'T is possible a man may be justified but because his love doth not prevail to a greater obedience to God or conformity to Christ therefore some of that fear which hath torment in it yet remaineth and we have not that confidence which may imbolden us against the fears of condemnation or the terrors of the judgment As faith worketh by love and love produceth its effect which is obedience to God and conformity to Christ the fear of being condemned is cast out and the conscience is more soundly established and partly because God seemeth to revive these condemning fears by many harsh corrections which look very wrath-like an instance we have 1 Kings 17.18 The Woman of Sarepta when her only Son died she said to Elisha What have I to do with thee thou man of God art thou come to call my sin to remembrance to slay my son She thought that that Providence intimated that God began to reckon with her about her sins this may be a mistake for Gods Providence must be expounded by his word The grievous bitterness is intended for good not for evil to prevent condemnation not establish it as the concluded determination and sentence of our Judg 1 Cor. 11.32 We are chastned of the Lord that we may not be condemned with all the world However you see these fears are soon revived in us by bitter and grievous providences which make us unravel all our hopes and question whatever God hath done for us and partly too God may do it by some judicial impression on the conscience Job 13.26 27. Thou writest bitter things against me and makest me possess the iniquities of my youth Thou puttest my feet into the stocks and lookest narrowly unto all my paths thou settest a print upon the heels of my feet He speaketh there as if God did pursue him as one that was not justified the wounds of an healed conscience may bleed afresh and sins long ago committed may be raked out of their graves and like walking Ghosts stare in the face of conscience and they may be apt to suspect all is wrong and that they are still liable to the condemnation of God God may permit this upon new provocations when we walk not humbly and cautiously with him and do not cherish the fervency of our love to him and the tenderness of our consciences Now all this sheweth how hard a matter it is to get rid of the fear of condemnation before justification there is guilt law conscience against us the law condemneth hearts condemn and God himself seems to condemn us after justification imperfection of grace sharp afflictions and sad thoughts about past sins these seem to condemn us 3. The sure and solid grounds of a believers peace Before our conscience can be established these three things must be done 1. Gods Honour secured 2. The Law satisfied 3. The conditions of the Gospel fulfilled 1. Gods honour secured by a fit demonstration of his Justice and Holiness which are the two Attributes which do revive our guilty fears His justice concerneth the rewarding of the obedient and punishing the transgressors according to his law The government of the world is secured by keeping up the honour of his justice Gen. 18.25 Shall not Judge of all the earth do right And Rom. 3.5 6. Is God unrighteous who taketh vengeance God forbid How then shall God judge the world Certainly the government of the world is not provided for if there be not a means to keep up the honour of his justice for God is not to be looked upon as a private party wronged but the Governor and Judge of the world who must have satisfaction or declare his righteousness His holiness must be demonstrated also or his displeasure against sin which is sufficiently done by the sufferings of Christ which put an everlasting brand upon sin Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh At Golgotha we have the truest sight of sin 2. His law satisfied and the authority thereof kept up Gal. 4.5 6. Christ was made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ was made under the law moral which all are subject unto as obedience unto natural parents Luke 2.51 Positive and Ceremonial which the Jews were bound to obey Matth. 3.15 More particularly the law of a Redeemer and Saviour so he was obliged to die for us Psal. 40.6 7 8. Sacrifice and offering thou didst not desire my ears hast thou opened burnt-offering and sin-offering hast thou not required Then said I Lo I come in the volume of the book 't is written of me I delight to do thy will O my God yea thy law is in my heart This was the noblest piece of service or the highest degree of obedience that ever could be performed to God Rom. 5.19 By the obedience of one shall many be made righteous Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto death the death of the Cross. And Heb. 5.8 9. Though he was a Son yet learned he
door to God Page 250 Our example Page 301 And encouragement Page 302 How we may be like him Page 303 In seven directions he was delivered for us and how Page 325 Given for and given to us how differ Page 328 Christs love to his what Page 374 375 Christians of two kinds Page 19 100 Few like Christ Page 302 Have in them a principle and power opposite to flesh Page 76 Their life should convince the world Page 78 Indeed who Page 79 All such have the spirit Page 80 Different sorts of Christians Page ib. True Christianity what Page 109 They are warned to take heed of foulest sins Page 127 Are by the spirit exactly made like Christ and wherein Page 149 Children of God shall be manifested Page 128 Might live safe above enemies Page 320 And how Page 320 321 Are compleatly provided for Page 326 Church finally conquers Page 371 Condemnation what Page 2 Freedom from it Page 340 It is either by law of Works or Grace Page 2 The word of God the rule of it Page 2 When final and eternal Page 2 Fears of it hardly rid Page 34 Deserved by sin Original and Actual Page 3 Sin Conversion Page 3 Dreaded by Conscience Page 3 How we exempted Page 3 Out of Christ under Condemnation Page 7 Conformity to Christ in afflictions in holiness in glory Page 299 Corruption of man Page 106 Crucifixion a painful and shameful death Page 137 Conquerors and more Christians Page 366 How and who Page 367 Conscience Page 3 22 65 171 Checks for sin urges to duty Page 3 139 Presignifies Gods Iudgments Page 3 Is a rule Page 171 Not to be slighted Tho from spirit of Bondage Page 157 343 Not to be slighted When from spirit of Adoption Page 171 Presupposeth a God and a Law Page 171 Conviction smother'd tend to Atheism Page 78 Where Conviction begins Page 111 115 Conversation good wherein Page 16 Conversion what Page 5 6 God doth all at first yet we must do and what Page 115 'T is a mighty Work Page 135 Covenants two Page 40 Of nature brings us under fears Page 155 Covenant of Grace a Law of the spirit and why Page 9 10 11 Hath all requisites of a Law Page 11 Is Christs Law Page 17 Giveth liberty Page 20 Set up a remedy for us Page 24 Creatures as such subjects of God Page 35 36 Their state shall be renewed and how probably Page 192 D DEath and sin go together Page 21 89 How many kinds of Death and what each is Page 58 It is a punishment Page 89 A mark of Gods Displeasure Page 89 The Destruction of sin in Believers Page 89 To them a means to enter into glory Page 89 90 Comfortable onely to the holy Page 91 92 Death of Saints differs from Death of sinners and how Page 97 What is Death to sinners Page 108 Very fit Eternal Death be the punishment of sin Page 108 Debtors to the spirit Page 99 100 Christians are so Page ib. One Debt to God is indissoluble Page 101 Increased by Redemption Page 102 104 Decrees vid. Election Purpose Deliverance from Bondage of sin and Death very great priviledge Page 23 But begun now full at last Page 96 Dependence on God binds us to please him Page 68 Subjects us to God Page 102 Desires of Rest prove there is rest to be had Page 220 Desires of Hope strong Page 242 Destiny worthy to be known Page 40 41 117 Deadness to duty whence Page 131 Difficulties whet Christian hopes Page 238 Discouragements in obedience injurious to Christ and us Page 38 Lessen our Comforts Page 246 Sinners not Discouraged in sin Saints should not be in duty Page 247 Discourse with our selves Page 55 Disorder in mans mind Page 20 How great and whence Page 116 Dispair twofold and what each is Page 154 Displeasure of God seen most in his internal Government Page 85 Dissent too weak is too much consent to sin Page 52 Distress what Page 351 And why Page 341 Divel Flesh and World set out their best first Christ sets out his worst first his last is best Page 143 Divine works equally the works of Father Son and holy Ghost Page 94 In way proper to each Page ib. Do and Suffer ere we come to Heaven Page 241 Do as you can in Duty tho you cannot as you would Page 254 Dominion of the spirit Page 74 82 Of our Creator Page 100 Of Property and of Iurisdiction Page 100 In God is Universal Page 101 Dominion of God over all Page 316 Dominion of Man over the Creatures was by gift Page 195 Doubts of Eternity lye at bottom of our backwardness to good Page 143 Drooping Christians wanting to themselves Page 156 Die to sin and live to holiness mutually help each other Page 139 We must to live Page 242 Duty tho small yet must in their season be done Page 361 Dying men usually inquire whither going Page 40 117 To Believers is Christs pulling down their Cottage to build them a Palace on his own Charges Page 360 E EArnest of our Inheritance what how long continues Page 96 Earnestness of desire with hope Page 234 Earth and Heavens new Page 188 End of things best measure of them Page 143 269 Effectual Calling what Page 289 And its properties Page ib. Of meer love of God to us Page 290 Wrought by Almighty power Page 291 The particulars of it Page 291 Ends and aims of men different and they are as is their End Page 107 Election of particular persons to Life Page 293 Of meer grace unchangeable Page 293 Agreeable to the honor of God Page 294 And unsearchable in the methods of love to the Elect Page 294 295 Hence they are made to differ from others Page 295 296 By their conformity to Christ Page 299 In what this is Page ib. Shall be Called Iustified c. Page 304 Obligeth us to Duty and gratitude Page 309 Election and the effects are of grace in excellent order and connexion Page 308 This should affect our hearts and in what particulars Page 309 Endeavours must be continued to success Page 49 Eenemies of our Salvation agree in making us Rebels against God Page 64 Cannot hurt us while God is for us Page 314 315 316 Are in chains of Providence Page 321 Enquiry which dying men make Page 40 117 Episcopius fountain of new Theologie Page 5 Estates two in which all end Page 40 Which is ours we may know by the Scriptures Page 172 Esteem of God and things of God discover what we are Page 44 Eternity compar'd with time may set all right Page 182 Eternal Life what Page 59 Eternal death what Page 59 Exaltation of Christ our justification Page 348 Exhortation more necessary than tryal for weak Christians Page 47 Excommunicated by men received by God Page 186 Expiation of sin previous of our being heirs of God Page 179 Events are to be left to God Page 273 Evidence of true Christianity Page 82 83 84 330 Qualities of
must be heartily bewailed to God While a ship is leaking water we must use the pump and the room that is continually gathering soil must be daily swept the stomach that is still breeding ill humours must have new physick We still make work for pardoning mercy and therefore for repentance and faith 2. From the several things which we ask in asking a pardon 1. For the grant that God would accept of the satisfaction of Christ for our sins and of us for his sake Christ was to ask and sue out the fruits of his mediation Psal. 2.8 And we are humbly to sue out our right For notwithstanding the condescensions of his grace God dealeth with us as a Sovereign and doth require submission on our part Jer. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God The debt is humbly to be acknowledged by the Creature though God hath found out a means to pardon it 2. We beg the continuance of a pardon as in daily bread though we have it by us we beg the continuance and use of it so in sanctification we beg the continuance of sanctification as well as the increase because of the relicks of corruption God may for our exercise make us feel the smart of old sins as an old bruise though it be healed yet ever and anon we feel it upon change of weather accusations of Conscience may return for sins already pardoned Job 13.26 Thou writest bitter things againt me and makest me possess the sins of my youth Sins of youth may trouble a man that is reconciled to God and hath obtained pardon of them Gods Children may have their guilt raked out of its grave and the appearance of it may be as frightful as a Ghost or one risen from the dead the wounds of an healed Conscience may bleed afresh Therefore we need beg as David Psa. 25.6 7. Remember thy mercies which have been of old remember not the sins of my youth nor my transgressions When we are unthankful unwatchful or negligent God may permit it for our humiliation 3. The sense and manifestation Few believers have assurance of their own sincerity God may blot sins out of his book when he doth not blot them but of our Consciences God blotteth them out of the book of his remembrance assoon as we repent and believe but he bloteth them out of our Consciences when the worm of Conscience is killed by the application of the blood of Christ through the Spirit Heb. 10.22 Sprinkled from an evil Conscience David beggeth the sense when Nathan had told him of the grant Psa. 51.12 Restore unto me the joy of thy Salvation Forgive it in our sense and feeling 4. The increase of our sense For it is not given out in such a degree as to shut out all fear and doubt 1 John 4.18 There is no fear in love but perfect love casteth out fear because fear hath Torment he that feareth is not made perfect in love 5. The effects of pardon or freedom from those evils which are the fruits of sin We would have God to pardon us as we pardon others fully and intirely forgive and forget that he would not execute upon us the temporal punishment farther than is necessary for our good Compare 2 Kings 23.26 with Ezek. 33.12 13 14. Either he will not chastise us or if he doth he will sanctify our afflictions when God remits the eternal punishment yet he inflicteth temporal evil not to compleat our justification but to further our sanctification If we knew only the sweetness of sin and not the bitterness we would not be so shy of it Jer. 2.19 Know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee faith the Lord God of Hosts Chastened of the Lord that we may not be condemned 1 Cor. 11 32. 6. A renewed pardon for every renewed sin which we commit 1 John 2.1 My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous And 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Assoon as we repent and believe there is a general pardon the state of the person is changed he is made a child of God 1 John 12. To as many as received him to them gave he power to become the Sons of God even to as many as believe in his name John 13.10 He that is washed needeth not to wash save his feet Because by going up and down in the World we contract new defilement He is translated from a state of wrath to a state of grace all sins past are remitted God doth not pardon some and leave others Though Gods pardon be not antedated 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 that are past And such an one hath free leave to sue out pardon for future sins and so have a greater hold-fast upon God they have a present certain effectual remedy at hand for their pardon that is the merit of Christs blood the Covenant of grace in which they have an interest Christs Intercession and the Spirit to excite them to Faith and Repentance Well then let us fly to Christ for daily pardon as under the Law there were daily sacrifices to be offered up Numbers 28.3 God came to Adam in the cool of the day Gen. 3.8 Reconciliation with man is to be sought speedily Eph. 4.26 Let not the Sun go down on your wrath The unclean person was to wash his clothes before the Evening Our hearts should be humbled within us to think that God is displeased 7. We pray for our pardon and acceptance with Christ at the last day of general Judgment Luke 21.36 Watch and pray that ye may be accounted worthy to stand before the Son of man Some effect of sin remaineth till then as death on the Body So that whil'st any penal evil introduced by sin remaineth we pray that God will not repent of his mercy VSE 2. It sheweth how much we should prize pardon as a special fruit of the Love of God and Christ Rev 1.5 To him that loved us and washed us from our sins in his blood 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins If we be serious we will do so Those that have felt any thing of the burden of sin will entertain the offer of pardon with great thankfulness It is a priviledge welcome to distressed Consciences What man in chains would not be glad
is carried on by love but how can I come to him who seemeth so unlovely to me Therefore God to draw us into this Amity and holy friendship will be represented as willing to pardon and save us and that in such an astonishing way that more cannot be done to express his love Rom. 5.8 Herein God commended his love to us that while we were yet sinners Christ died for the ungodly See at what an high rate he is content to pardon and save us that he may draw our love and attract our hearts which under the terrours of guilt and condemning justice would never have been brought to love him 4. The forgiveness of sins is that which is most expresly directly and formally Eyed in the death of Christ Eph. 1.7 In whom we have Redemption through his blood even the forgiveness of sins So Matth. 26.28 This is my blood which was shed for the Remission of sins So Heb. 9.22 Without the shedding of blood there is no Remission of sins Why is not sanctification mentioned it was purchased by his blood as well as Remission 'T was guilt made his blood necessary for our recovery and the depravation of the heart of man is part of the punishment spiritual death as well as temporal and eternal And to be polluted is our punishment as well as our sin and the guilt of sin stoppeth our mercies cuts off the intercourse between God and us Isa. 59.2 Your iniquities have separated between you and your God And Rom. 3.23 For all have sinned and are come short of the glory of God And when the obstruction is removed and the offence given by our sins pardoned the sanctifying of our nature followeth If there had been nothing to do but to renew us by repentance and sanctification that might have been done without the blood of the Son of God as God at first gave his Image freely but his governing Justice required that before man was set up with a new stock of grace there should be so great a price paid Well then this is mentioned as the great way of our Reconciliation God was in Christ Reconciling the World to himself 5. This was the great difficulty how when sin was once entered it might be remitted Sin was the great make-bate between God and us And 't is not so slightly done away as most do imagine The great Mystery and Design of grace was how lapsed Man who was under the guilt of sin and the desert of punishment should be restored to favour the honour of God be safe and the Government of the World secured or to make the pardon of mans sin a thing convenient for the righteous and holy God to bestow without any Impeachment of the honour of his Wisdom Holiness and Justice for there being a sentence of the Law against us by which we are condemned John 3.18 It would not seem to become the wisdom of God that he should wholly quit his Law as if it were made in vain His servant was loath to be found in a double mind that his word should be yea and nay 2 Cor. 1.18 Levity is an imputation which he seeketh earnestly to avoid there Nor the holiness of God to be too favourable to sinners Hab. 1.13 He is of purer eyes than to behold iniquity Nor his Justice Laws must not seem a vain scar-crow In short there must not be yea and nay with God he must be demonstrated to us in his own divine perfections and must not permit his Laws and government to be despised or broken by a rebel World without being executed upon them according to their true intent and meaning or some equivalent demonstration of his Justice such as might vindicate both Law and Law giver from contempt Well then this was the great Mystery and Wonder of grace That God was in Christ reconciling the World to himself not imputing their trespasses to them That his wisdom found out a way to exercise pardoning saving mercy without any injury to his Governing Justice and Truth or giving any leave to sinners to flatter and imbolden themselves in their sins with the thoughts of Impunity which are so natural to us Therefore well might the Apostle mention this priviledge as a special branch of our reconciliation with God 6. This is the proper priviledge of the new covenant or covenant of grace and the difference between it and the Law The Law knew no way but saving the innocent but the Gospel discovered a way of saving the penitent The Law was fitted only to our innocency and required us to continue as God left us but the offer of pardon of sins fuiteth with our lapsed guilty estate there God revealeth himself to the Apostate World in that way which was fit for their recovery The Law knew no such thing as the forgiveness of sin the faln Creature had there by no hope for the tenour there was Do and live sin and die here a way is found out how our trespasses may not be imputed to us and the Edge of the curse abated and God represented as pacified and so this priviledge was fitly mentioned by the Apostle VSE 1. is to press us to enter into Gods peace by looking after the pardon of sins I shall only urge three things 1. The necessity And 2. The readiness of God to bestow this benefit 3. The excellency of the priviledge 1. The necessity of obtaining this benefit There are three notions which press it upon sleepy sinners Law Judge conscience There is the Law broken the Judge to whom we are responsible conscience which raiseth fears in us because of the breach Remember there is a righteous Law broken and the sentence of it standeth unrepealed against you till in a broken hearted manner you sue out your pardon in the name of your Mediatour Condemned though not executed John 3.18 And condemned to what Rom. 2.9 Tribulation and anguish and wrath upon every Soul of man that doth evil And this will be executed Jam. 2.13 The Law is in force against those that refuse the Gospel Therefore you must change Copy get this sentence reversed or you are undone for ever You have but a little time wherein to make your peace there is but the slender thread of a frail life between you and execution 'T is peace upon earth Luke 2.14 You are but reprieved during pleasure that 's the true notion of the present life Better never born if you do not get off this curse Oh Christians do you know what 't is to have God an enemy To be liable to his righteous wrath to bear the burden of your own sins to be answerable for his violated Law The 2d awakening notion is that of a Judge I observe in Scripture 't is usually mentioned to quicken us to seek after repentance and the pardon of sins 'T is said Acts 10.42 43. He hath Commanded us to testify and preach to the people that he it is who was ordained of God to be the Judge of the
word used and 't is here taken in a legal and judicial sense not for a disposition of mind or heart but for a â—tate of acceptation or the ground of a plea before the Tribunal of God So also 't is taken Rom. 5 19. As by one mans disobedience many were made sinners so by the obedience of one many shall be made righteous That is deemed and accounted so accepted as such In short sanctification is not here intended but justification Now this Forinsecal or Court righteousness may be interpreted either with relation to the precept or sanction 1. With respect to the Precept of the Law so 't is said Rom. 2.13 For not the â—earers of the Law are just before God but the doers of the Law shall be justified A man that exactly fulfilleth the Law of works is righteous but so by the deeds of the Law no flesh shall be justified in his sight Rom. 3.20 Let me instance in this kind of Righteousness with respect to the Law of grace 1 John 3.7 He that doth righteousness is righteous That is evangelically whil'st he doth it sincerely though not perfectly The legal righteousness is opposite to reatusculpae to the fault if that could be we might say he that fulfilleth the Law is righteous that is he is not faulty 2. There is a righteousness with respect to the sanction and so with respect either to the commination or the promise With respect to the commination so legal righteousness is not dueness of punishment he is righteous who is freed from the obligation to punishment This righteousness is opposite to reatus poenae and so a man is said to be justified or made righteous when he is freed from the eternal punishment threatned by God And thus by the Righteousness of Christ we are justified from all things from which we could not be justified by the Law of Moses Acts 13.39 Or rather see that place Rom. 1.17 18. For therein is the Righteousness of God revealed from faith to faith as it is written the just shall live by faith For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness But before I go off in the commination two things are considerable sentence and Execution From the commination as it importeth a sentence or respects a sentence so we are justified or made Righteous when we are not liable to condemnation as Rom. 8.1 There is no condemnation c. And Rom. 5.18 As by the offence of one Judgment came upon all to condemnation so by the Righteousness of one the free gift came upon all men unto Justification of life But as the commination respects the execution so to be justified or made Righteous is not to be liable to punishment So 't is said Rom. 5.9 Being justified by his blood we shall be saved from wrath through him Now this exemption is sometimes founded on the innocency of the Person but that is not our case sometimes it cometh to pass through free pardon as when the Law is suspended or penalty remitted by meer bounty as Joseph forgave his Brethren or David Absolom but that is not our case neither sometimes by satisfaction made as Paul would pay Onesimus his debt or by free pardon and satisfaction both together which was certainly our case For we are justified freely by his grace through the Redemption of Jesus Christ Rom. 3.24 There is a free pardon and a full compensation made to Divine Justice to satisfy for the breaches of the Law And so we are made the Righteousness of God in him Freely and by Gods grace finding out the remedy and yet securing the authority of his Law and the honour of his Justice upon the account of Christs satisfaction or his being sin for us That is freed from the sentence and execution of the Law or the eternal wrath of God 2. The other part of the sanction is the promise And so our Judicial or Legal Righteousness is nothing else but our right to the reward gift or benefits founded not in any Merit of our own nor yet in the bare gift of another but in the Merit of another conjoyned with his free gift So by Christs being made sin for us we have not only freedom from the curse but title to Glory 1 Thess. 5.9 10. ver And our estate in Heaven is called Redemption Eph. 1.14 Vntil the Redemption of the purchased possession Christs people are purchased by his blood and are his possession and his Peculiar People And they shall at length come to their full and final deliverance which is there called Redemption as also Eph. 4.16 chiefly because 't is a fruit of Christs death and something that accreweth to us by vertue of his laying down his Soul as an offering for sin 2dly The abstract is used concerning our priviledges as well as concerning Christs sufferings He made sin we made Righteousness Not only accounted or accepted as Righteous but made Righteousness which is more emphatical and doth heighten our thoughts in the apprehension of the priviledge as Christs Being made sin doth in the greatness of his sufferings 3. Observe this is called the Righteousness of God Why 1. Because 't is the Righteousness of that person who is God Jer. 23.6 The Lord our Righteousness There is an essential Righteousness which Christ as God hath in common with the Father and the Spirit and is incommunicable either as to men or Angels no more then God can communicate to his creatures any other of his Essential Attributes Omnipotency and Eternity But the Righteousness of Christ God-man is conditionary and Surety Righteousness which he performed in our stead his doing and suffering in our stead this may be communicated to us and is the ground of our acceptance with God and may be called the Righteousness of God because the person that procured it is God 2dly It may be called the Righteousness of God Because the only wise God found it out and appointed it 'T was not the device of man but the result of his eternal Counsels Col. 1.19 20. So when the Apostle had proved that Jews and Gentiles were under a deep guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.19 Liable to the challenges of the Law and the process of his revenging Justice and therefore needed a Righteousness to render them acceptable to God The light of nature and the Law of Moses could give them no Remedy but rather rendred them more miserable discovering sin and affording them no help against it but left them under uncertainty bondage and horrours of conscience what should the faln creature do The Lord in his mercy found out a Righteousness Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe for there is no difference Rom. 3.21 22 c. 3. Because 't is accepted by God A Righteousness wherein God acquiesceth and which he accepteth for our Absolution Matth. 3.17 God
our Bridegroom to come into his presence with our filthy Rags therefore we come to present his Bride with Glory 3. Then there is an open Manifestation of his Dearest Love before the last day the Match is concluded between the Parties there is love expressed but 't is secret and hidden Our Life is hid with Christ in God But then he will own Believers man by man Luk. 12.8 invite them into his bosom in the sight of the World Mat. 25.34 pronounce their Pardon on the Throne Acts 3.19 set them at his Right-hand as Judging the World together with himself 2 Cor. 6.2 Alas now all is under a Vail the World sees us not 1 John 3.1 Now we our selves question whether he loves us or no question it often If the Lord be with us why are these things befallen us But then all is open and clear when the Clouds vanish about Christs Person so about us also 'T is called the day of the manifestation of the Sons of God Rom. 8.19 4. Then we are brought home to his House conducted in State to Heaven John 14.3 Then the day is come when you shall have all that you have hoped desired looked for Oh what an happy day will that be When the great Shepherd of the Sheep shall lead his Flock into their everlasting Fold and the Husband of the Church carry her with him into his Fathers House John 17.24 Father I will that those whom thou hast given me may be where I am and behold my Glory And his Will and Testament is made good now we are in the outer Court if one day in the House of God be better than a Thousand elsewhere Oh what is it to be brought home to God! In these blessed Mansions there we shall abide for ever and never to part more 5. Everlasting Cohabitation and living with him We shall be ever with the Lord 1 Thes. 4.17 not get a Glimpse and away but for ever to enjoy his presence Christs Presence for a time upon Earth was very sweet to his Disciples 't was bitter to them to think of his going from them though it were Expedient for them but now remain in an everlasting State of Intimacy and Familiarity with him Now we have a taste of Christ but then our Communion shall be without Intermission or Interruption we shall be out of the Croud and press of Troubles and Temptations and Sins and study Divinity in the Lambs Face and he will communicate himself to us according to the vastest Extent of our Capacity VSE Oh then be Espoused to Christ Otherwise he will not come as a Bridegroom but as a Judge For Motives 1. Consider your Necessity there is a deep necessity lyeth upon you you are undone for ever if you are not married to Christ The Apostle saith 1 Cor. 7. if a Woman can live without an Husband she doth well if she marryeth not But now you are undone for ever if you have him not you are liable to the Wrath of the Eternal God The Apostle saith Rom. 7.4 That all those are dead to the Law who are marryed to Christ that must be done necessarily First now What is it to be dead to the Law but to see our selves miserable and undone for ever and Impotent and no way able to help our selves The Law which is written upon every mans Conscience is there represented as an hard and cruel Husband that requireth an hard task to do but affordeth no strength at all to do it Therefore it bindeth us over to Death and the Curse The Sense of the Law being in-bred in the Conscience and Natural to us cannot be extinguished but will return with the more Violence Well then the Law suggesteth what we should do threatneth us if we do it not and Conscience telling us we have not done it this is a continual Grief and Vexation to us and a man is kept under fear of Death and Hell all his days 2. Consider the Excellency of Christ who is altogether Lovely as to his Person and Offices and every way suited to your necessities As to his Person he is God-man able and willing to do you good for what cannot God do and surely he will not be strange to his own flesh You are condemned by the Law he is a Priest to make Atonement for you You are ignorant of the way to true Happiness he is a Prophet to teach and guide you you have many Enemies and Difficulties to overcome in that way he points it out to you and your own flesh is weak but he is a King to vanquish your Enemies and to assist you with the Powerful Succours of his Spirit he will help you to perform your Duty in the midst of all Temptations to the contrary For we are to serve him in Newness of Spirit Rom. 7.5 6. 3. Consider the Vtility and Profit of it 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods If you could as heartily devote your selves to the Service of Christ as Christ as Mediatour did to the work of Redemption nothing would be wanting to you to promote your present Holiness and future Happiness 4. 'T is no Presumption to aspire to this Marriage for God maketh the first Motion God hath made Love to you and Wooed you by all manner of ingaging Expressions that he may win your Hearts and ingage your consent Oh do not refuse the Lords kindness or neglect to bestow your Hearts upon him or to give up your selves to him Christ hath imployed Spokes-men sends his tokens as presents of Love Mat. 23.37 I would but you would not All Marriages are brought about by earnest Suit on the one side and Consent on the other so it is here Oh therefore consider and say as Rebecka I can say no more nor no less the thing is the Lords 5. Consider how ill Christ will take it to be refused Prov. 1.29 30. They would none of my Counsel and despised all my Reproofs And Psal. 81.11 But my People would not hearken to my Voice Israel would none of me Despising of kindness is very provoking Oh then give Christ a free and a full and firm consent and all is ended First A free Consent not Extorted When men are a little frighted into a good Conscience Christ seemeth to be welcome to them but as their Trouble weareth off so doth their Resolution to take Christ for their Lord and Saviour Psal. 78.34 35. When he slew them then they sought him and returned and enquired early after God and they remembred that God was their Rock and the most High their Redeemer In such cases men put a force upon themselves and their Heart is not inclined but compelled as those that marry against their wills 'T is only in a pang and fit of Conscience that they like Christ when some great distress forceth them to resolve for him and their fears drive them to Christ rather than his excellencies draw them to him That
any mixture of Errors that have any considerable Influence upon the main of Religion Others are in that Communion in which those Doctrines are as yet taught that are indeed necessary to Salvation but many things are added which are indeed pernicious and dangerous in their own nature So that if a Man should possibly be saved in that Profession he is saved as by Fire 1 Cor. 3.13 And 't is a strange escape as if one had Poyson mingled among his Meat the goodness of his Digestion and strength of Nature might work it out but the Man runneth a great hazard As the Papists acknowledge Christ for the Redeemer and Mediatour between God and Men They own his two Natures and Satisfaction though they mingle Doctrines that strangely weaken these Foundations The Turks deny not Christ to be a great Prophet but they deny him to be the Son of God and the Saviour of the World and the Redeemer of Mankind and wickedly prefer their false Prophet before him The Jews confess there was a Iâ—sus the Son of Mary that gave out himself in their Country of Judea to be the Messiah and gathered Disciples who from him are called Christians But they call him an Impostor question all the Miracles done by him as done by the Power of the Devil Now all these shall be judged by the Gospel which is so proudly and obstinately rejected by them The Spirit shall convince the World of Sin because they believe not in me Joh. 16.9 he hath so proved himself to be the Christ the Son of God the great Prophet and true Messiah that their rejecting and not believing in him and his Testimony will be found to be a great and damning Sin both in its self and as it bindeth their other Sins upon them however their Judgment shall be lighter or heavier according to the diversity of their Offence and the invincible Prejudices they lie under The Corrupters of the Christian Religion because they have perverted the Truth of the Gospel to serve their Interests Ambition Avarice or any Humane Passion their Doom will be exceeding great 2 Thess. 2.10 11 12. And with all Deceivableness of Vnrighteousness in them that perish because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie That thy all might be damned who believed not the Truth but had pleasure in Vnrighteousness To poyson Fountains was the highest way of Murther to royle the Waters of the Sanctuary to mangle Christ's Ordinances is a Crime of a high Nature The Jews that rejected Christ in so clear Light of Miracles Joh. 8.24 Christ saith If you believe not that I am he ye shall die in your Sins it maketh the Judgment the more heavy upon them Others to whom Christ is less perspicuously revealed shall have a more tolerable Judgment For the clearer the Revelation of the Truth is the more culpable is the Rejection or Contempt of it For there is no Man that heareth of Christ's Coming into the World suffering for Sinners and Rising again from the Dead and Ascending into Heaven but is bound more diligently to enquire into it and to receive and embrace this Truth Carnal Christians their Profession condemneth them They are inexcusable they deny in Works what in Word they seem to acknowledge 3. Some lived under the Legal Administration of the Covenant of Grace To whom two things are propounded 1. The Duty of the Law 2. Some Scriptures and obscure Beginnings of the Gospel They shall be judged according to that Administration they are under either for violating the Law or neglecting the Gospel or those first Dawnings of Grace which God offered to their View and Study Indeed the Law was more manifest but the Gospel was not so obscure but they might have understood it Therefore God will call them to an Account about keeping his Law by which who can be Justified Or whether by true Repentance they have fled to the Mercy of God which by divers wayes was then revealed to them and have owned the Messiah in his Types Psal. 145.2 Enter not into Judgment with thy Servant for in thy Sight shall no Man living be Justified Psal. 130.3 4. If thou shouldst mark Iniquities O Lord who shall stand But there is Forgiveness with thee that thou mayest be feared Which if not clear they shall be condemned not only for not keeping the Law but also for neglect of Grace Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation yet a grievous Sin it was which will bring Judgment upon them 4. There are some that have no other Discovery of God but what they could make from the Courses of Nature and some Instincts of Conscience as meer Pagans The Apostle having told us of the Righteous Judgment of God Rom. 2.5 and how managed Vers. 6 7 8. and how aggravated the Jew first and then the Gentile he then concludeth Vers. 12. For as many as have sinned without the Law shall perish without the Law but as many as have sinned in the Law shall be judged by the Law That is the Jews as the other is to be understood of the Gentiles To whose notice no Fame of Christ or the Law of Moses could possibly come To perish without the Law is to be punished and Punishment followeth upon Condemnation and Condemnation is in this Judgment Therefore Pagans and Heathens that lived most remote from the Tydings of the Gospel and Divine Revelation must appear before Christ's Tribunal to be judged But by what Rule He telleth us Vers. 14 15. For whâ—n the Gentiles which have not the Law do by Nature the things contained in the Law these having not a Law are a Law to themselves Which shew the Work of the Law written upon their Hearts their Conscience also bearing Witness and their Thoughts thâ—m an while accusing or excusing one another They knew themselves to have sinned by that Rule by the natural Knowledge of God and some sense of their Duty impressed upon their Hearts Nature it self told them what was well or ill done The Law of Nature taught them their Duty and had some Affinity with the Law of Mâ—ses And the Course of God's Providence taught that God was placable which hath some Affinity with these Gospel Rudiments and first Strictures Therefore the Goodness and Long-suffering of God should lead them to Repentance Rom. 2.4 Surely then the Impenitency of the Jews will meet with an heavy Condemnation according to the Proportion of Clearness in their Revelation 5. Men of all Conditions high and low rich and poor mighty and powerful or weak and oppressed Kings Subjects Revel 20.12 I saw the Dead both small and great stand before God No Rank or Degree in the World can exempt us These Distinctions do not ouâ—-live Time they cease at the Graves Mouth there all stand upon the same Level and are
his Father's Work till he had brought it to some Issue and Period and doth not sue out his own Glory till our Redemption was first finished Phil. 2.7 He became obedient unto Death even the Death of the Cross the accursed Death of the Cross. Christ carried Sinners in his Heart to his dying day he never repented of his Bargain John 13.1 Having loved his own that were in the World he loved them unto the end When he had most cause to loath Sinners then he loved them in his bitter Agonies and the Horrors of his Cross Christ did not repent of his part Plead the Eternal Covenant you have God's Oath that he will never repent of Salvation this way Psal. 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever after the Order of Melchisedeck Christ was not weary of suffering for Sinners and God will not be weary of pardoning them Again Christ was faithful in the days of his Flesh he hath lost nothing by going to Heaven he will finish what he hath begun 1 Thess. 5.24 Faithful is he that hath called you who also will do it This smoaking Flax will be blown up into a Flame These Infant-Desires are Buds of Glory this decay of Sin will come to an utter extinction 2. It noteth the compleatness of our Redemption All is finished When he had set all things at rights then he departed Christ hath not left the Work imperfect to be supplied by the Merit of our own Actions we are not half purchased Heb. 10.14 By one Offering he hath perfected for ever them that are sanctified Christ would not have died if the Work had not been done and if there were any thing yet to do he would die again But Christ hath no more Offering to make nor Suffering to endure but only to behold the Fruit of his Suffering He hath not purchased a possible Salvation whose efficacy dependeth on the Will of the Creature nor the Remission of some Sins and left others upon our score nor made purchase of Grace for a small time but perfected for ever them that are sanctified Popish Satisfaction the loose possible pendulous Salvation of Arminians and the Doctrine of the Apostacy of the Saints are all Doctrines prejudicial to the full Merit of Christ. It is all finished there is enough done to glorify God and save the Creature Justice could demand no more for all Engagements Christ is not ashamed to plead his Right at the Bar of Justice and to avouch his Work before the Tribunal of God This it is finished is like Christ's Seal to the Charter of Grace Now take it and much good may it do you Oh that we could rest satisfied with the Merit of Christ as Divine Justice is satisfied What should trouble the Creature when Christ hath entred his Plea Father it is finished there is enough done Christ hath no more to do but to sit at the right Hand of God and to rejoice in the welfare of the Saints there remaining nothing for us but to make our Claim and to live in Joy and Thankfulness Christ did not compound but pay the uttermost Farthing Rom. 8.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no condemnation to them that are in Christ Jesus there is not one Curse left When Israel was brought out of Egypt it is said A Dog shall not move his Tongue against you Exod. 11.7 Neither the Law nor Wrath nor Conscience nor Satan hath any thing to do with you the Prison is broken up the Book cancelled the Bill nailed to Christ's Cross tâ—â—t it may never be put in Suit again The Devil may trouble you for your Exercise but bear it with comfort and patience you have an Advocate as well as an Accuser Oh that we had a Faith suitable to the height of these Mysteries that we could behold the Salvation of God in our serious Thoughts and eccho to Christ's Cry It is finished it is finished It is not a full grown Faith till we break out into some triumph the Child may now play upon the Cokatrices Hole I am much indebted to Justice but Christ hath paid all Which thou hast given me to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the same word with that Vers. 2. Thou hast given him Power over all Flesh. And now the Work which thou hast given me to do God that gave him his Power gave him his Work Augustine interpreteth the Word somewhat nicely Non ait jussisti sed dedisti ibi commendatur evidens gratia quid enim habuit quod non accepit etiam in unigenito humana natura If you allow this Interpretation as certainly this rigor of the Word will bear it then we may 1. Observe That the Privileges of the humane Nature of Christ are by Gift Whatever the Manhood of Christ was advanced to by dwelling with God in a personal Union it was by the mere Grace of God The Apostle referreth it to the Father's Pleasure Col. 1.19 It pleased the Father that in him should all Fulness dwell God would make Free Grace appear in none so much as in our Head and set out Christ as the Example of his gracious Election Whatsoever Honour the Humane Nature of Christ had it had it by Grace and Gift it was chosen to this Honour Certainly we should ascribe all to Grace if Christ himself did if he accounted it a Gift that his Humane Nature was taken into the Honour of the Mediatory Office 2. We may Observe That Work it self is a Gift Christ speaketh thus of the Work of the Mediatory Office which was sad Work labouring in the Fire in the Fire of the Divine Wrath and Displeasure Elsewhere it is said of our Faith and Suffering Phil. 1.23 Vnto you it is given on the behalf of Christ not only to believe on him but also to suffer for his sake it is given of Grace we should couet Duty an Honour and Service a Privilege Hosea 8.12 I have written to him the great things of my Law Honorabilia Legis meae But I rather interpret it of giving in Charge thou hast put this Office upon me of redeeming Mankind and this Work I have done The Note from hence is Observe That Christ had his Work appointed him by God Psal. 40.7.8 Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart It is a great condescension of Christ that he would come under a Law and as a Servant take Work upon his own Shoulders The Apostle saith He came in the form of a Servant Phil. 2.7 He was a Prince by Birth yet he came as a Servant of the Divine Decrees He spake of Commandments that he received from the Father He wholly devoted himself to his Father's Will and Man's Benefit O admire the proceedings between the Father and the Son by way of Command and Promise the Transactions of Heaven are put into a Foederal Form and
die This is the Advantage of spiritual Comforts that they do not only satisfy our Desires but secure us against our Fears Isa. 35.10 The Ransomed of the Lord shall return and come to Zion with Songs and everlasting Joy upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flie away Once in Christ and you shall be for ever preserved The Leaven and the Dough can never be severed when kneaded together so neither can you from Christ. Grace would be little better than temporal Things if it did yield but temporary Refreshment You are sure that nothing shall cut you off from enjoying God for nothing shall altogether cause you to cease to love God The Children of God would be troubled tho their Grace should not fail if their Privileges should be cut off but you are sure of both God will maintain a Spark and the Seed remaineth and the Privileges of Grace are sure too This was figured under the Law An Israelite could never wholly alienate his Title to the Land Lev. 25.23 The Land shall not be sold for ever for the Land is mine for ye were Strangers and Sojourners with me His Title to the Land shall not be quite cut off it shall not be sold for ever Which was a Type of our spiritual Inheritance in Christ which cannot be alienated from us He might for a while alienate and pass away his Inheritance yet the Property remained he knew it would return again So here God's Children are never disinherited By Regeneration we are made Coheirs with Christ we have an Interest in the whole Patrimony of the Gospel Now God will not cut off the Entail nor take the advantage of every Offence which his Children commit To insure us he hath not only put the Entail into our hands by giving us his Promise but he hath given us Earnest and Seisin in part and he hath chosen a Feoffee in Trust to keep the Estate for us our heavenly Patrimony is kept safe in his hands It is true we forfeit it by the Merit of our Actions but the Trust standeth still enrolled in the Court of Heaven and is not cancelled Christ is to look to that and it being conveyed in and by him as the first Heir he is to interpose his Merit As under the Law if the Person were not able to redeem the Inheritance the Kinsman was to redeem it Christ is our Kinsman after the Flesh he is our Goal and maketh all firm and sure between God and us It is true we lose the Evidences that are in our keeping Peace of Conscience Joy in the Holy-Ghost but the Estate is undefeizable and cannot be made away from us Well then you see that Grace is kept and the Privileges of Grace are kept O what a sweet Comfort is this But now because Comforts are never prized but in their Season Men that have not been exercised in spiritual Comforts nauseate these sweet Truths they know not what it is to be left to uncertainty when Troubles come like Waves one upon the neck of another let us see when these Truths will be sweet and seasonable 1. In great Troubles when God seemeth to hide his Face Oh! how sweet is it to hear God say Gen. 28.15 Behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of All this shall better thy Heart or hasten thy Glory We are apt to think that God will cast us off and will never look after us any more tho formerly we have had real Experience of his Grace What a foolish Creature is Man to weaken his Assurance when he should come to use it to unravel all his Hopes and Experiences Times of Trouble are a fit Season to make use of this Comfort 2. In the Hour of Temptation and hard Conflicts with Doubts and Corruptions when you find their Power growing upon you you are ready to say as David did after all his Experiences I shall one day perish by the Hand of Saul 1 Sam. 27.1 and many times out of Distrust ye give over the Combate Then say Who shall separate us from the Love of God One came to a pious Woman when she had been exercised with a long and tedious Conflict and read to her the latter part of the 8th of the Romans she broke forth in Triumph Nay in all these things we are more than Conquerors through him that loved us Sin or Death cannot divide you from Christ Christ will tread Satan under your Feet and weaken the malignant Influence of the World 3. In times of great Danger and Defection through Terror and Persecution as Sanders trembled to think of the Fire especially when others fall fearfully that were before us in Privileges and Profession of Zeal and Piety when the first become last when eminent Luminaries are eclisped and leave their Orb and Station as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell it was a great shaking 2 Tim. 2.18 19. Who concerning the Truth have erred saying That the Resurrection is past already and overthrow the Faith of some Nevertheless the Foundation of the Lord standeth sure having this Seal The Lord knoweth them that are his 4. In times of disheartning because of the Difficulties of Religion and the use of means groweth troublesome To quicken us in our Christian Course think of the Unchangeableness of God's Love all Grace riseth according to the Proportion and Measure of Faith loose Hopes weaken Endeavours 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air As those that run at all give over when one hath over-reached them they are discouraged when Hope is broken the Edg of Endeavours is blunted Go on with Confidence ye are assured of the Issue by these Endeavours God will bless you and keep you there is a sure Recompence 5. In the Hour of Death when all things fail you God will not fail you this is the last Branch Do but wait I will not forsake you notwithstanding all that I have done all that I have promised there is more behind than ever you have enjoyed Death shall not separate Olevian comforted himself with that Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee In the Pains of Death Sight is gone Speech and Hearing is departing Feeling almost gone but the Loving-Kindness of God will never depart Oh! the Lord give us such a Confidence in that Day that we may fix this Comfort in our Thoughts Doct. 2. That we are kept in the state of Grace by God's Name by his Power for
Commerce between him and us We have not Light enough in our own Hearts for such a Work You see what sorry Devices of Worship Man frameth when he is destitute of the Knowledg of God's Will and left to the workings of his own Heart The Apostle observes it of the Philosophers Rom. 1.22 23. the wisest of Heathens when they sat abrood upon Religion it proved but a monstrous misshapen Piece Professing themselves to be VVise they became Fools And changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping Things You see how sottish Man if left once to himself is ready to worship a Stick or Straw or piece of Red Cloth instead of God Though the Knowledg of the Law of God be written on Man's Heart as it was on Adam's who was his own Bible yet it is so blurred and defaced that we cannot read the Mind of God in our own Heart It is true there are some scattered Fragments and Reliques and some obscure Characters that will teach us something of Morality and Duties to fit us for Commerce between Man and Man but very little to teach us how to have Commerce with God The Gentiles have the Work of the Law written upon their Hearts Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another that is they are sensible of the necessity of External Obedience but Nature goes no further There is no Article of Belief if we consider it with all its Circumstances and in that exact manner that is propounded to us in the Word of God that could ever have entred into the Heart of Man And therefore since Man's Heart is so weak we need a Rule that we might know God's Will His Works indeed declare God's Glory that indeed there is an infinite eternal incomprehensible Power that made all Things and guides all Things Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth forth his Handy-work But they speak nothing of the Fall of the Restitution by Christ of the Mystery of the Trinity and those glorious Representations that are now made of God in the Scriptures and therefore there was a necessity in this kind to repair the Defects of Nature 2. To satisfy the Desires of Nature There are two Things that render us unsatisfied with the Light of Nature An unsatiable Desire of Knowledg in the Soul and a Trouble of Heart about Misery Sin and Death 1. An unsatiable Desire of more Knowledg and full Satisfaction concerning God and the way to enjoy him Reason you know is the Property and Excellency of Man and his Privilege above the Beasts now Reason desires to replenish it self with Knowledg and Perfection in its Kind The Stomach no more desires true Food for Sustenance than a Man doth Knowledg Man that is born to know hath a strong desire to it and delight in it when it is increased This was Adam's Bait in Paradise Gen. 3.6 The Tree was good for Food and pleasant to the Eyes and a Tree to be desired to make one wise And it is a mighty Delectation even to Man's natural Soul to view any Truth the Contemplation of it is a mighty rejoicing and delight therefore the Word of God may beget even in natural Men such a kind of Delectation Psal. 19.10 More to be desired are they than Gold yea than fine Gold sweeter also than the Hony and the Hony-Comb They rejoice the Soul because they fill it with Light That there is such an impatient thirst and desire after more Knowledg than we have in our selves appears by the very Idolatry of the Gentiles they were unsatisfied with their own Thoughts they would know more and that was the Reason they were so ready to close with every Fancy that was offered to them As a Man that is very hungry and almost famished will fasten upon any Food that comes next to hand many times that which is most hurtful and noxious So Man being desirous of some more Knowledg concerning the Nature of God when he can meet with no other he fastens upon gross Superstitions and Fables whatever comes next to Hand Some outward Rule and Direction they will have a bad one rather than none at all out of a despair to find a better 2. As there is an impatient thirst and desire after Knowledg so there is a trouble in Conscience about Misery Death and Sin This Bondage is natural and we cannot be eased of it without some knowledg of a Means of Reconciliation Nature is full of Enquiries which way God will be pleased Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with Burnt-Offerings with Calves of a Year Old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil Shall I give my First-born for my Transgression the Fruit of my Body for the Sin of my Soul What shall I do to pacify God this is the great Enquiry of Nature Nature knows that some Satisfaction must be given to offended Justice and until Conscience have a firm ground of Rest it will not be quiet This put the Heathens upon such barbarous Actions as giving the First-born for the Sin of their Soul And this made the Jews so unsatisfied they look'd no farther than the Sacrifice Heb. 9.9 In which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience that is their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices Therefore you shall see how God makes use of this Advantage this Dissatisfaction without some external Rule and the Knowledg of Means how to be reconciled Jer. 6.16 Thus saith the Lord Stand ye in the Ways and see and ask for the Old Paths Where is the Good Way and walk therein and ye shall find rest for your Souls As if the Lord had said There is now a dissatisfaction a natural Bondage upon Man Now look to all the Religions in the World see where you can find rest for your Souls God leaves it upon that Issue and Determination These Things shew there must be some external Rule for guiding of the Creature It 's for God's Glory for the Safety of Religion to repair the Defects of Nature and to satisfy the Desires of Nature II. What is God's Word This is necessary to be cleared for the Question is not so much Whether God's Word be Truth as whether this or that be the Word of God or no This will be easily granted by every one that hath the sense of a Godhead that what God speaks must
proclaim it to be of God I shall be brief in going over this Enumeration 1. For the Precepts of the Word Psal. 119.96 I have seen an end of all Perfection but thy Commandments are exceeding broad Here all Matters of Duty and Morality are advanced to their highest Perfection It is very broad watching every Thought and the first Motions of the Heart No Precepts are so Holy Just and Good The Light of Nature seeth a necessity of Holiness there are some Fragments and Remains of Light in Man's Heart that teach him what is good and right but these are much blurred Rom. 2.15 Which shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law written in their Hearts their Conscience also bearing Witness and their Thoughts in the mean while accusing or else excusing one another Now the Word is the second Edition of God's Will wherein Duties are better known and set forth not only Sins but Lusts are forbidden Lust is Adultery Mat. 5.28 Whosoever shall look on a Woman to lust after her hath committed Adultery with her already in his Heart In Worship and other Duties not only the Act but the Frame of the Heart is regarded Mat. 22.37 Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind Yea there are Precepts that go against the bent and hair of Nature Man's Heart could never have devised them as to love our Enemies Mat. 5.44 45. Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you That ye may be the Children of your Father that is in Heaven for he maketh his Sun to rise upon the Evil and the Good and sendeth Rain on the Just and on the Vnjust To wean Men from the World that it is a sin to walk as Men. 1 Cor. 3.3 For ye are yet carnal for whereas there is among you Envying and Strife and Divisions are ye not Carnal and walk as Men Christians are trained up in an higher School So to deny our selves a Lesson proper to Christ's School Mat. 16.24 If any Man will come after me let him deny himself and take up the Cross and follow me To depend on God renouncing our sufficiency c. 2. The Promises of the Word they hold forth the highest Happiness that Man is capable of Philosophy was to seek of a fit Reward and Encouragement of Vertue the chief Good is only revealed in the Scriptures Men are at a puzzle and loss till they take this Light along with them Psal. 4.6 There are many that say Who will shew unto us any good There is a disposition and instinct of Nature towards Happiness yea towards Eternal Happiness All Men would be happy Man's Soul is a Chaos of Desires like a Spunge it desireth to fill it self it is thirsty and seeketh to be satisfied Austin speaketh of a Jester that at the next Shew would undertake to shew every one what they did desire and when there was a great Confluence and Expectation he told them Hoc omnes vultis vili emere carò vendere Another said Ye all desire to be praised But Austin saith rightly these were but foolish Answers because many good Men desire neither the one being against Justice and the other against Sincerity but saith he Si dixisset omnes beati esse vnltis he had said right every one may find this disposition in his own Heart to an eternal infinite Happiness This Stock was left in Nature on which Grace hath grafted Acts 17.26 That they may seek the Lord if happily they might feel after him and find him tho he be not far from every one of us They groped after God like the blind Sodomites about Lot's Door When we have all outward Blessings the Soul of Man is not filled but this Sore runneth Fecisti nos Domine propter te ideo irrequietum est cor meum donec requiescat in te There is a natural poise in the Soul that bendeth it that way so that we cannot be quiet without God We may make Experiments as Solomon did but still we shall want an infinite eternal Recompence after this Life for we can never be happy here as the Heathens dreamed of Elysian Fields This is fit for God to give and for us to receive the infinite eternal God will give like himself 2 Cor. 4.17 A far more exceeding and eternal weight of Glory as Araunah gave like a King to the King 2 Chron. 24.24 a Royal Gift There is a time when God will give like himself The Scripture giveth this manifestation of Eternal Happiness 3. The Doctrines of the Word of Sin Righteousness and Judgment they are all sublime John 16.8 When the Spirit is come he will reprove or convince the World of Sin of Righteousness and of Judgment Without a Revelation from God they could not enter into the Heart of Man Doctrines of Sin to humble the Creature of Righteousness to raise him and comfort him of Judgment to awe him unto Holiness Of Sin as of the Fall the Heathens knew nothing of this they complained of Nature as a Step-mother Vitia etiam sine Magistro discuntur Man cometh into the World crying as into a place of Misery the Cause they could not tell The Scriptures shew us how we sinned in Adam our Natures are Evil more susceptive of Bad than of Good never weary of Sin because this is most suitable to us Then there are Doctrines of Righteousness and there indeed come in many Mysteries Trinity of Persons Union of the two Natures in Christ's Person a Child born of a Virgin but all these tho above Nature yet not against it All Religions aim at this to bring Men to God Nature is sensible of a Breach there are vain Offers elsewhere to make up this Breach but the Scriptures shew the way therefore there is no reason to suspect the truth of them It is above Reason that sheweth it to be of Divine Original if the Creature had been put to study it they could never have found it out it exceedeth all humane Contrivance and therefore maketh us wonder And there are Doctrines of Judgment take it of Judgment to come Resurrection Last Judgment it is not incredible Reason sheweth it may be Acts 26.8 Why should it be thought a thing incredible with you that God should raise the Dead Justice must have a solemn Triumph The Heathens dreamed of a severe day of Accounts Acts 24.25 As he reasoned of Righteousness Temperance and Judgment to come Felix trembled Rom. 1.18 The Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Vnrighteousness There is a sad Presage of it in a guilty Heart 4. The Histories of the Word The Scriptures are a History of the Creation of the World which puzled the Philosophers some thought it was produced by Chance others that it was from
Graves mouth and wealth pleasure carnal rest worldly honour are no longer of use â—o us when we are to be laid in the dust One would think this should cure the mad desires of all mortal Creatures 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God shall endure for ever When we come to die neither can the thing do us good and the very lust and desire is gone and is bitter in the remembrance of it Pray how little can all the World then do for you when you have most need of comfort the taste of these things is gone and the sting remaineth the pampered flesh must then be cast into the dust and all its pleasure will then be at an end Which will be a doleful day to those that had their good things here and all their portion in this life when that is gone which is so much valued and sought after and the true Felicity forfeited because it was undervalued and contemned how will they be ashamed of the folly of their perverse choice Therefore if we would joyfully bear or contentedly yield to the dissolution of our bodies we should now master and mortifie the desires of the flesh 4. To shew that in this state of Mortality and Frailty we may prevent the reign of sin Many will say We are frail Creatures we are not glorified Saints the desires of Nature are impetuous Ay but you may resist them and that with success The mortality of the body doth not excuse sin but aggravate it that for a little brutish pleasure that is but for a while we will forfeit eternal Joys and run the hazard of eternal Pains But can we avoid the pleasing of desires so natural Yes many that live in the flesh do not live after the flesh their Reason is not enslaved by sense but illuminated and directed by Faith to higher things The Apostle produceth himself as an instance Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me And he speaketh no more of himself than what is common to all Believers surely they may or can if they be not wanting to themselves crucifie the flesh with the affections and passions thereof yea they have if they are true Believers Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Indeed nothing seemeth harder and harsher than for men to get such a Victory over their own Flesh and to contradict motions that are so pleasing They are not stocks and stones they say How is it possible to be so dead to the interests of the animal life as not to be moved and sometimes greatly moved with these things which either gratifie or displease the flesh I answer in Christs words Mat. 19.26 With men this is impossible but with God all things are possible There is the Spirit of Christ to change our Natures and the Spirit of Christ to direct and influence our motions and Ordinances and means appointed to convey this Spirit to us as the Word which revealeth better things Sacraments which assure to us our great hopes and oblige us to live answerably there are many Providences to deaden the taste of the flesh and train us up for better things in another World and we are to be watchful serious heavenly 5. To shew that the tediousness of our Conflict and this troublesom resistance shall endure but for a little while All our business is that sin may not reign in our mortal body there will a time come when this mortal shall put on immortality 1 Cor. 15.53 and long before that our spirits must return to God that gave them Eccles. 12.7 Now the more we think of another life the stronger we are against sin the troublesom part of our duty is but while we are in the flesh or in the world and if we can but escape the corruption that is in the world through lust we shall be happy for ever Thirdly When is sin said to reign I answer in general That is said to reign which attaineth the chief power in the Soul and particularly sin is said to reign 1. Negatively when it is not opposed or but slightly opposed We must take in this part of the description because there are contrary Principles in us There is no question but fleshly lusts will solicite you but your business is to inquire whether you oppose them it may be you do for it cannot be imagined that whilst a spark of Conscience remaineth alive in us a man can apparently be tempted from his duty but his heart will give back a little but an ineffectual striving will not acquit us even the unregenerate have a remnant of natural Knowledge and Conscience which in its measure resisteth sin as Light resisteth Darkness as is seen in the Gentiles Rom. 2.14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another And where supernatural Revelation is added it may do more for Christians know what is evil more than Heathens do and so may escape through the knowledge of Christ the common pollutions of the world 2 Pet. 2.20 or be much troubled if they fall into them and God may give unto many some common internal Grace of the Spirit Heb. 6.4 5. which may occasion many convictions of the evil way they walk in But the business is whether there be such a Principle of resistance set up in the Soul that you walk not after the flesh but after the Spirit Rom. 8.1 so that your hearts are habitually bent to God and your course of life is altered you dare not wittingly nor willingly give way to any known sin or live in the neglect of any known Duty as they do that live in any customary practice of sin or constant neglect of God or ordinarily break out into enormous offences It may be after all your care caution watchfulness resistance you may be overtaken or overcome by some violent temptation and may feel in your selves some infirmities you find you are guilty of many idle thoughts passionate words unwary practices but what is this to iniquities So those that say they relent and strive and have many wishes to be better but still continue in a carnal and ungodly life these do but sin against Conscience and never conquer the sin which they strive to resist till the opposite Principle be the ruling Principle for the main bent of your hearts and course of your lives the opposition and striving is but ineffectual If there be no sin but what you are truly desirous to
your own and when any interest of your own riseth up against the interest of God you will set light by it as if it were nothing worth and then no self-respects will tempt you to disobey God though never so powerful no hire draw you to the smallest sin nor danger fright you from your Duty Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship thy golden image that thou hast set up Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy If we can but forget our selves and remember God he will remember us better than if we had remembred our selves We secure whatever we put into Gods hands and venture in his service 2. You will make Conscience how you spend your time and strength God keepeth account Luke 19.23 Wherefore gavest not thou my money into the bank that at my coming I might have required mine own with usury So you will keep a faithful reckoning how you lay out your selves for God that share he hath in all things we have and do God observeth so must we whether God have his own and we do not defraud him whose work are you a doing 3. You will have a liberal heart you will think no service too much or loss too great for God Phil. 1.21 For me to live is Christ all other things come from God Certainly you must not put him off with what the flesh will spare SERMON XII ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace THE Apostle had exhorted them to Mortification vers 12. to Vivification vers 13. in both to Caution that sin may not usurp the power and place of God who alone should command and govern both our Souls and Bodies To fight for sin is to fight against God which should be an horrid thing to Christians who should imploy all their powers and faculties to keep up Gods interest in their Souls by maintaining that new Life that is given them by God If we have any Weapons or Instruments they should be imployed for God and not for sin because sin was not their Lord now as heretofore it neither had nor shall have dominion over you If a man should speak to any City suppose in Hungary or other Frontier of Christendom newly freed from Turkish slavery Care not for the commands and threatnings of the Turks any more they do not Lord it over you as they were wont to do the very same is the Argument of the Apostle Sin hath not the same strength against you which before it had now you are regenerate and alive from the dead Nay he speaketh with more advantage of expression than any can in an outward case sin hath not sin shall not have dominion c. if you keep striving and fighting against it this Tyrant shall not recover the Kingdom in you which he hath lost but you shall become victorious by Christ. There are two things which incourage us to fight 1. the goodness of the Cause 2. the assurance and hope of Victory The Cause is good for the business in debate is to whom we should yield up our selves to sin or to God or in whose Warfare we shall imploy the faculties and powers of Body and Soul If we take to Gods side the Victory is clear that Grace which hath freed us from the Tyranny of sin is able to free us still that we shall no more come under that bondage Strive we must for unless we fight and make good our resignation sin will reign but let not the sense of our weakness discourage us in our endeavours against sin though there be some relicts of the flesh yet the Sanctification of the Spirit shall prevail and therefore it is laziness and cowardize if we do not strive duly against sin For sin shall not have dominion over you for ye are not under the Law but under Grace In the words observe 1. The Priviledge of the renewed and striving Christian Sin shall not have dominion over you 2. The Reason of the Certainty of it For ye are not under the Law but under Grace This Reason is both Negatively and Affirmatively expressed 1. Negatively For ye are not under the Law 2. Positively But under Grace Both Expressions have their proper Emphasis as you will see by and by 1. The Priviledge of the renewed and striving Christian. 1. That the renewed Christian is here considered is plain from all the foregoing Context he speaketh of those that were dead unto sin ver 2. not only in Profession and Baptismal Vow but really by virtue of their Union to Christ ver 5. But how is a Christian dead unto sin not so as that it should be wholly extinguished in us but so as that it is a dying and the Victory is sure to those that strive against it Again he speaketh of those that are alive from the dead v. 13. had a new Life begun in them and have renounced sin and effectually presented and resigned up themselves to Gods use and service 2. That the renewed Christian is here considered as striving because they are the same Persons who were exhorted ver 12. not to let sin reign what is here a Promise is there an Exhortation Again they were such as had presented their Members and Faculties to the Lord as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or instruments of righteousness now what are weapons but for Warfare they had undertaken in their Covenant-resignation not only to work but fight for God Rom. 13.12 the Graces of the Spirit are called Armour of Light Christ doth array us non ad pompam sed ad pugnam not for shew but use A Christian can do no good but he must fight first Again carnal inferences are rejected with indignation ver 15. What then shall we sin because we are not under the Law but under Grace God forbid and therefore the Christian here is not considered as loose and lazy but as warring and fighting against sin Once more the Argument here implieth it ye are under Grace which impelleth and urgeth us to resist sin and the lusts thereof God giveth power to overcome it So then the Apostles purpose is to exhort the renewed Christian strongly to resist sin because through Grace he is sure to carry away the Victory whilst we work and concur with our wills and endeavours God worketh in us both to will and to do Phil. 2.12 2. The Reason of it 1. Negatively expressed Ye are not under the Law By the Law is meant the Covenant of Works which requireth exact obedience but giveth no strength to obey the Law requireth what we must do but giveth no power to do what it commandeth it forbiddeth sin and
denounceth Judgment it terrifieth by its Threatnings and raiseth a tempest in the Conscience but it doth not afford us any help and relief and so rather irritateth and provoketh the power of sin than suppresseth it Rom. 7.8 Sin taking occasion wrought in me all manner of concupiscence for without the Law sin was dead as a River swelleth the more it is restrained by any lett or damm so is corruption stirred and then a man is discouraged giveth over all endeavour of repressing it So 2 Cor. 3.6 The letter killeth but the Spirit giveth life The first Covenant did only denounce and aggravate our condemnation and put us in despair 2. Affirmatively and Positively expressed But under Grace under the new Covenant or under the Grace of Jesus Christ who hath not only redeemed us from the guilt of sin but also from the power of sin The Grace of Remission is our encouragement and the Grace of Sanctification our help and relief First The Grace of Remission is a great encouragement freeth us from the bondage of despairing thoughts which weaken our endeavours Therefore the Apostle opposeth the Spirit of Power to the Spirit of Fear Christ offering a Pardon upon Repentance doth strengthen our hands in our work Secondly The Grace of Sanctification is our help God by his Spirit giveth life and strength to do what he requires of us and power to resist sin that we may overcome it Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 1 Joh. 5.4 Whosoever is born of God overcometh the world and this is the victory whereby we overcome the world even our faith Lex jubet Gratia juvat The Law commandeth but Grace helpeth Doctrine That sin should not and shall not reign over those who are under the sacred Power and Influence of Iesus Christ. 1. De Jure it should not reign over them it hath no right to rule it is an Usurper They who are redeemed by Christ should bind this Duty upon their hearts charge themselves with it to take heed that sin doth not reign it was once our Lord and Master but we have changed Masters and profess our selves now to be dead to sin and alive unto God through Jesus Christ our Lord therefore we should strive against it lest it recover its old dominion over us 2. De Facto it is not fully obeyed it doth not absolutely get the Victory and bear rule in our hearts but is weakened more and more in them who have given up themselves to the Regiment and Government of Grace Here 1. What is the Dominion of Sin 2. What need the Children of God to take heed it be not set up in their hearts 3. What hopes and incouragements they have by the Gospel or Grace of Jesus Christ whilst they are striving against it 1. What is the Dominion of Sin That will be best known by some Distinctions and Propositions 1. We must distinguish between the Being and Reign of Sin The Apostle doth not say Ye shall not sin any more because ye are not under the Law but under Grace but sin shall not have dominion over you it shall not get the better Sin doth remain and dwell in the Saints though not reign over them as the Beasts in Dan. 7.12 Their dominion was taken away yet their lives were prolonged for a season and time It is cast down in regard of Regency but not cast out in regard of Inherency Grace doth not wholly extinguish it but only repel the motions of it Sin will rebel but it shall not reign they do not give way to it nor actually obey and embrace the commands of it they do not do all that sin would have them to do If the Apostle had said Let not sin be in your mortal bodies as long as we carry flesh about us he would not have expected the Exhortation to have been fully answered but he saith Let it not reign which as well can as it ought to be complied with 2. Sin doth reign when either it is not opposed or when it is opposed weakly and with a faint resistance Where it is not opposed there it remaineth in its full strength and where it is opposed weakly and without any victory and success it argueth only a sense of Duty but no effect of Grace 1. Sin reigneth when it is not opposed when a man doth yield up himself to execute all the commands thereof and doth fulfil and obey its lusts as the Ambitious the Worldly and the Voluptuous do whatsoever their lusts command them with a miserable bondage yea they willingly walk after it Prov. 7.22 He goeth after her straightway as an ox to the slaughter or as a fool to the correction of the stocks Sin is as a Guest to evil men but as a Thief and Robber to the godly welcome to the one but the other would not have it come into their hearts It is one thing to wear a Chain as an Ornament another as a Bond and Fetter to give way to sin or to have it break in upon us to put it on willingly or to have it put and forced upon us It may be they may be sensible of it they may purpose not to do it or may complain of it but this is a constant Truth That we oftner complain of sin than we do resist it and oftner resist it than prevail against it It is not enough for men to see their sins or blame them in themselves or to purpose to amend them and forsake them but they must strive to overcome them and in striving prevail But we speak now of the first complaining of sin There is a double deceit of heart whereby men harden themselves in complaining of sin without resistance of it 1. Either men complain of other sins and not the main as if a man should complain of an aking tooth when the disease hath seized upon the Vitals or of a cut finger when at the same time he is wounded at the heart of wandring thoughts in Prayer when at the same time the heart is habitually averse or estranged from God through some Idols which are set up there Ezek â—4 3 5. Son of man these men have set up their Idols in their heart and put the stumbling-block of their iniquity before their face should I be inquired of at all by them And vers 5. That I may take the house of Israel in their own heart because they are all estranged from me through their Idols They complain of want of quickening Grace when it may be they want converting Grace as if we would have the Spirit of God to blow to a dead coal So when we pray for strengthening Grace when we should ask renewing Grace and confess only the infirmities of the Saints when we should bewail the misery of an unregenerate carnal estate And we cry out of some incident weaknesses when we should first see that our habitual aversion from
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
you Where the ministration of the spirit is made a distinct branch from working miracles doth he it by the works of the law or by the hearing of faith So that the spirit of Regeneration Sanctification and Adoption cometh by the Doctrine of the Gospel I will prove this by some reasons 1. From the Institution of God God delighteth to bless his own means and the great Institution of God for the benefit of mankind is the Gospel which being a supernatural Doctrine needed to be attested from Heaven that the truth of it might be known by the mighty Power that doth accompany it therefore this new Covenant is the law of the spirit the Powerful Influence of the Spirit of God on all those that submit to it is the seal and confirmation of it no other Doctrine can so change the soul and convert it to God John 17.17 Sanctifie them through the truth thy word is truth John 8.31 42. And ye shall know the truth and the truth shall make you free That is to say then we know it to be the truth a Doctrine of God sanctifying us and making us Conquerors over sin and Satan 2. From the nature of the Gospel For God will work agreeably by suitable means not only agreeable to the Subject upon which he worketh the souls of men but agreeably to the Object by which he worketh 1. In the General It is a spiritual Doctrine By a spiritual Doctrine he will pour out more of the spirit which was but sparingly dispensed when the Ordinances which he instituted were carnal and bodily more fully when he had given a Law that suited more with his own spiritual nature and came closer to the soul of man that the law of a carnal commandment this law was by the Law of the spirit when he would break the obstinacy of the Jews he tried them by many positive Laws and external Observances but when he would reduce the world into a state of liberty his laws were spiritual and rational and with them he poureth out a mighty spirit therefore the Apostle intimateth that they served God in the oldness of the letter but we serve him in the newness of the spirit Rom. 7.6 that is in that true holiness whereunto we are renewed by the Holy Ghost through the preaching of the Gospel which is called the ministry of the spirit 2 Cor. 3.8 There was more letter then but more spirit now Phil. 3.3 A believer hath no confidence in the flesh doth not place his hope in the Observances of carnal Ordinances but rejoiceth in Christ Jesus serving God in the spirit 2. More particularly The Gospel is suited to the Operation of the spirit It being a Doctrine of profound Wisdom great Power and rich goodness in comparison of which all other knowledg is but cold and dry the spirit we are possessed withall is but a transcript of the word Heb. 8.10 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the spirit of the living God There is the prescript there the transcript as suppose a man would stamp his Coat of Arms upon Wax there needeth Wax a Seal graven with it and an hand to apply it this is the case here God would stamp his Image upon our souls but first the Characters of it are upon the word by this word of Wisdom he will give us the spirit of a sound mind that we may know God and our selves and the difference between good and evil by this Word of Grace or account of his love to us in Christ he gives us the spirit of Love by this Word of Power wherein there are such rich and great Promises he will raise a noble spirit in us to carry us above the world the stamp is prepared only to make an impression there is required a strong hand to apply it to the heart of man for tho the Gospel doth powerfully excite our dead and drowsie hearts to spiritual and heavenly things yet 't is not enough that the Doctrine be opened but it must be applied to the soul by the spirit or else 't is not healed and changed the Word is the means but the Spirit reneweth us as the principal cause for the Word doth not work upon all nor upon all those alike on whom it worketh The Gospel is a fit Instrument for it every thing communicateth its own nature fire turneth all about it into fire an Holy and Heavenly Doctrine is fit to beget an Holy and Heavenly Spirit 3. For the honour of our Redeemer in his Lordship or Kingly Office Who as he requireth new Duties of man fallen and disabled so he giveth strength proportionably the difficulty of our recovery lay not only in our reconciliation with God but in the renovation of our nature and subduing our obstinacy or changing our hearts Of his Prophetical Office that we might have the effect and comfort of it external Doctrine is not only necessary but the illumination of the spirit who leadeth us into all truth His Priestly Office That his merit may be known to be full his intercession powerful its needful that such a gift should be given to his people as the visible pouring out of the Spirit Act. 2.30 1. Use is To convince the rabble of carnal Christians how little they have gained by that Christianity they have Alas In what a case are those poor Souls who have not the Spirit of Christ Rom. 8.9 If any man hath not the spirit of Christ he is none of his They do not belong to Christ have no interest in the fruits of his redemption and then How will ye stand before God in the Judgment and make answer to all that may be alledged against you the accusations of the Law or Satan or your own Consciences Certainly the guilt of Sin remaineth where the power of it is not broken there are Christians in name and Christians in power in profession and in deed and in truth Christians in the Letter and Christians in Spirit these are such as are sanctified by the Spirit unto Obedience and none but such have interest in the comfortable promises of mercy of the new Covenant Gal. 6.16 As many as walk according to this rule peace and mercy be upon them And none other shall be saved at last Heb. 59. He is the author of salvation to them that obey him Heb. 12.14 Without Holiness no man shall see the Lord. 2 d Use is To humble the better sort of Christians that they have gotten so little of the spirit That the effects of it in their Souls are so imperfect clouded with a mixture of remaining infirmities All that are godly have this Spirit are guided by it walk after it but all have it not in a like measure some are weak it doth not subdue their Lusts and Fears nor breed such mortification and courage as should be found in the Disciples of Christ these want comfort if possibly they should be sincere
passed upon us by the law and acquitted and discharged from the guilt of sin and being justified by faith are made heirs according to the hope of eternal life Tit. 3.7 That I will not speak of now because before in the first Verse I now proceed to open unto you the last Thing at first propounded which was 3. The manner of getting our liberty There are three words in the Text Law Spirit and Christ Jesus Let us begin with the last Christ procureth this liberty for us by the merit of his death and intercession The Law or Gospel offereth this liberty to us and the Spirit first applieth it and sealeth it to the Conscience 1. Christ procureth and purchaseth this liberty for us both from the damning power of the Law and the slavery of corruption We were Captives shut up under Sin and Death and he paid our ransom and so obtained for us remission of sins and the sanctification of the spirit remission of Sins Eph. 1.7 In whom we have redemption by his blood the remission of sins That 's one part of our recovery highly necessary for guilty Creatures how else can we stand before the Tribunal of God or look him in the face with any confidence but his redemption did not only reach this but the sanctification of the spirit also Therefore 't is said 1 Pet. 1.18 Ye are not redeemed with corruptible things but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him and none can share with him in this honour 't is his merit that is at the bottom of the Covenant and procured for us both the favour and image of God that we might love him and be beloved by him 2. There is a Law or New Covenant which offereth this grace to us The law of nature concludeth men under Sin and pronounceth Death upon them Christ hath set up a new remedial Law of Grace by which we are called to submit to Christ and thankfully to accept of his merciful preparations even the great benefits of pardon and life The Gospel or New Covenant doth its part First There is Grace published or offered to us Luke 4.18 The Spirit of the Lord is upon me for he hath anointed me to preach deliverance to the captives 'T is not enough that our ransom be paid but the offer must be made or else how shall it be laid hold upon by faith and received with thankfulness and with a due sense of the benefit Now the Gospel sheweth liberty may be had upon sweet and commodious and easie terms 2. The terms are stated in the Covenant That we give up our selves to the Lord by Christ and be governed and ruled by the conduct of his Word and Spirit Gal. 3.2 Received ye the spirit by the works of the law or the hearing of faith And 2 Tim. 2.25 26. In meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth And that they may recover themselves out of the snare of the devil who are taken captive by him at his will The Covenant is not left to our humours and fancies to model and bring it down to our liking no nor are only the benefits offered but terms stated Isa. 56.4 That chuse the things that please me and take hold of my covenant When he hath stated his terms 't is too late for man to interpose his Vote or to imagine to bring down Christianity to a lower rate for we must not new model it but take hold of it as God hath left it Be in Christ and walk after his Spirit 3. This liberty is assured and established by the Covenant the Conscience of sin and the fears of condemnation are not easily done away and we are so wedded to our lusts that the power of reigning sin is not easily broken therefore we had need of a sure firm Covenant to ratifie these Priviledges to us because our fears are justified by a former Law made by God himself therefore God would not deal with us by naked Promise but put his Grace into a Covenant-form that we may have as good to shew for our Salvation as we had for our Condemnation yea and more And God hath added his Oath That the consolation of the heirs of promise might be more strong Heb. 6.18 And it being a latter grant former transactions cannot disannul it so that the Covenant doth its part also to free beâ—ievers from the power of Sin and the fears of Condemnation 4. The Spirit applieth this grace both as to the effects and the sense as to the effects he applieth it in effectual calling as this quickning spirit doth regenerate us and convert us to God and break the power and tyranny of Sin the wages whereof is Death the Gospel is the means but the blessing is from the Spirit John 8.32 Ye shall know the truth and the truth shall make you free that is ye shall know it savingly so as to feel the power and efficacy of it To be set free to know love serve and delight in God is that liberty that we have by the free Spirit Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 2. The spirit sealeth it as to the sense when we come to discern our freedom by the effects of it in our own souls Eph. 1.13 After ye believed ye were sealed with that holy spirit of promise And in the fruit of Christs purchase Gal. 4.4 5 6. But when the fulness of time was come God sent forth his Son made of a woman made under the law 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 The Spirits seal is Gods impress upon our Souls left there not to make us known to God for he knoweth who are his from all eternity but for the increase of our joy and comfort not by guess but some kind of certainty 1 John 4.13 Hereby we know that we dwell in God and God dwelleth in us by his spirit that he hath given us by the Spirit dwelling and working in us we know our interest this is not so absolutely necessary as the former to our safety but very comfortable There is a Spirit that attendeth the Law reviving fears in men and a sense of Gods Wrath and there is a Spirit attending the Gospel inclining us to come to God as a Father Rom. 8.15 The one is called the spirit of bondage the other the spirit of Adoption Now because the law is so natural to us we the more need this liberty Vse 1. Since there is a Liberty by Christ and that wrought in us by the Spirit but dispensed by the Gospel let us seek it in this way Therefore consider 1. Your need since every man is under the power of Sin naturally and so under a sentence
of condemnation to Death if you be not sensible of the evil and burden of Sin yet surely you should flee from wrath to come Is that a slight matter to you our first and quickest sense is of wrath when our hearts are made more tender we feel the burden of sin fear worketh before shame and sorrow Therefore surely he that considereth his deep necessity should cry our Oh wretched man that I am who shall deliver me from this body of death Rom. 7.24 2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus Surely the Blood of Jesus can purge your consciences from dead works that you may serve the living God Heb. 9.14 There is a Covenant all the promises of which in Christ are Yea and Amen 2 Cor. 1.23 The Covenant of night and day may sooner be dissolved than this Covenant broken or repealed There is the Spirit also who can subdue your strongest lusts and is ready to help you to mortifie the deeds of the body and to reclaim you from your vain pleasures 3. How comfortable it will be for you when once this work is in progress and you begin to pass from Death to Life every step will be sweet to you and as you grow in grace you do apace advance to Heaven Prov. 3.17 All her ways are pleasantness and all her paths are peace 2 Vse Let us examine whether we have received this regenerating grace to free us from the reign of sin Some are free in shew but others are free indeed John 8.36 Some have the outward badges of Liberty are Christians in name receive Sacraments and enjoy the Ordinances but not the grace in and by the Ordinances You may know the state of your service by the course of your life are you as ready to do any thing for God as before for sin Rom. 6.18 3 d Vse If we be free let us not return to our old slavery again Gal. 5.1 Stand fast in the liberty wherein Christ hath made you free and be not intangled again in the yoke of bondage Especially that chief part of freedom from the dominion of sin Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof And the 14 verse For sin shall not have dominion over you for ye are not under the law but under grace SERMON IV. ROM VIII 3 For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh HERE the Apostle explaineth himself and sheweth how the law of the spirit of life in Christ Jesus doth make us free from the law of sin and death In the words observe three things 1. The deep necessity of mankind For what the law could not do in that it was weak through the Flesh. 2. The means of our deliverance or Gods merciful provision for our relief The means are two First Christs incarnation Secondly His Passion 1. His incarnation in these Words and God sending his own Son in the likeness of sinful flesh 2. His Passion and for sin or by a Sacrifice for Sin 3. The end or benefit accruing to us thereby Condemned Sinint he Flesh. Doct. from the whole That when man could by no means be freed from Sin and Death God sent his Son to be a sacrifice for sin that our liberty might be fully accomplished The Apostles method is best I shall therefore follow that 1. The deep necessity of mankind is argued and made out by this reason That it was impossible for the Law to do away Sin and justifie man before God so he saith For what the law could not do in that it was weak through the flesh That is through the corruption of our natures we being Sinners and unable to perform the Duty of the Law To understand the force of this reason take these considerations 1. That it was necessary in respect of Gods purpose and decree that we should be freed from Sin and Death For God would not have mankind utterly to perish having chosen some to Salvation and Repentance and so leaving others without excuse therefore the strict Judgment of the Law is debated upon this Argument Psal. 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And again Psal. 130.3 If thou Lord shouldst mark iniquity Lord who shall stand According to the first Covenant none can escape Condemnation now this consisted not with the purposes of the Lords Grace who would not lose the whole Creation of mankind God hath shewed himself placable and merciful to all men and hath forbidden despair and continued many forfeited mercies and did not presently upon Sinning put us in our everlasting estate as he did the fallen Angels but rather is upon a Treaty with us 2. God resolving to restore and recover some of mankind it must be by the old way of the Law or by some other course The old way of the Law claimeth the first respect and precedence of consideration for take away Christ and the Gospel nothing more divine and perfect was given to man than the Law this was first intended by God for that end as the Scriptures every where witness and God will not depart from his own institutions without evident necessity for he doth nothing in vain or without necessary cause and reason Gal. 3.21 If there had been a law given which could have given life verily righteousness had been by the Law God would have gone no further than his first transaction with man Again 't is said Gal. 2.21 If righteousness had been by the Law then Christ is dead in vain If there had been any other way possible in Heaven or in earth than the death of Christ by which the salvation of lost sinners could have been brought about Christ would not have died no our disease was desperate as to any other way of cure before this great Physitian took our case in hand Christ is of no use till our wound be found incurable and all other help in vain 3. The Law coming first into consideration as our remedy its impossibility to justifie and give life needs to be sufficiently demonstrated for till we are dead to the law we shall but carelesly seek after the Grace of God in Jesâ—s Christ therefore doth the Scripture travel so much in this point and sheweth us we must not only be dead to sin and dead to the world but dead to the law before we can live unto God Gal. 2.19 I through the law am dead to the law that I may live unto God and again Rom. 7.4 Ye are become dead to the law by the body of Christ that ye may be married to another even to him that was raised from the dead that ye may bring forth fruit to God These two places shew the means how we become dead
obtaining pardon till regeneration and conversion for God doth not pardon while we are in our sins and Life and Heaven we cannot have till sin be quite done away for we are not introduced into the presence of God till we be compleat in holiness Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Col. 1.22 to present you holy and unblamable and unreprovable in his sight Jude 24. and to present you faultless before the presence of his glory During life obedience is but imperfectly begun but when 't is compleated and finished we do not stay out of Heaven one moment then are we fully made free from sin VSE 4. Is to put us upon tryal and self-reflection Is the righteousness of the Law fulfilled in us 1. We begin to fulfil it when we set our selves to obey the will of God taking his Law for our Rule and his promises for our encouragement This resolution is the fruit of regenerating Grace if it be sincere and it argueth a renewed heart and conscience Heb. 13.18 Pray for us for we trust we have a good conscience and hath in it perfection of parts tho not of degrees 2. This must be seconded with answerable endeavours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a continued act to have the righteousness of the Law fulfilled in us is not the work of one day but implieth a constant walk and obedience to motions after the Spirit 3. We must endeavour to be more compleat every day Luke 1.6 They were righteous before God walking in all the commandments and ordinances of the Lord blameless And Col. 4.12 Labouring for you that you may stand compleat in all the will of God So we read of some that were full of all goodness Rom. 15.14 and full of good works Acts 9.36 as we find in Dorcas It is the fault of most Christians that they beat down the price of Religion as low as they can and so make an hard shift to go to Heaven 4. Our begun-sanctification shall be perfected before Christ hath done with us Col. 1.28 that we may present every man perfect in Christ Jesus Here we are very imperfect but it shall be perfectly fulfilled SERMON VI. ROM VIII 5 They that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit THIS Scripture containeth a notable character of those that are interested in the Priviledges of the Gospel and will help you in your assuring-work or making out your claim and title In the words you have 1. An intimation of two sorts of persons they that are after the flesh and they that are after the spirit 2. Their different Disposition and Practice is compared and set forth 1. By the Act They both mind their several Affairs 2. By the Object things of the flesh and things of the spirit Different Persons different Objects and different Affections Thus you may in one View and Prospect discern the scope and intent of the place I shall lay it before you in several Propositions and then apply all together 1. There are two sorts of men in the World some after the flesh and some after the spirit 2. That these two sorts of men have two different objects the things of the spirit and the things of the flesh 3. That men discover their temper and constitution of soul by their savour or affection to either of these objects I. Doct. There are two sorts of men in the world some after the flesh and some after the spirit So it must be There is a twofold Original which produceth a twofold Principle which is acted by a twofold assisting power and this bringeth them under a twofold covenant which maketh way for a twofold final estate into which all the World issueth it self 1. There is a twofold Original some are only born others new born the renewed and the unrenewed John 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit Some remain under the power of corrupt Nature others are regenerate and renewed by the spirit 2. This twofold Original produceth a twofold Principle that men are led by flesh and spirit which are always contrary one to another Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh and these two are contrary one to the other Men if they be merely such as Nature hath left them are governed by the flesh or their own carnal inclinations Others are led by the spirit walk after it as ver 1. They that are born again have a new Principle set up in their Natures to incline them to God 3. These Two Principles are supported and assisted with contrary powers They that are governed by the flesh are also acted by Satan he rules and works in them Eph. 2.23 Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of the flesh fulfilling the desires of the flesh and of the mind There are all the enemies of our salvation They that follow inbred corruption as their guide fall to the Devil's share who hurrieth them on in a way of sin more vehemently than otherways they would do But now those that are led by Grace or a new Principle or the new Nature as their guide they are assisted and acted by the Spirit of God Rom. 8.14 as many as are led by the spirit of God they are the sons of God The Spirit is their Guardian and Keeper he exciteth and worketh up the Habit of Grace into greater power and activity Now being under such contrary powers no wonder that they are so different in their courses and so contrary one to another It is said Prov. 29.27 The wicked is an abomination to the just and he that is upright in his way is an abomination to the wicked Their Birth is different the inward Principle by which they are guided is different Nature and Grace and they are under different assisting powers either under the power of Satan or under the power and conduct of God's holy Spirit and therefore no wonder that their course is different and that there is enmity between both the Seeds A godly man cannot delight in a wicked man and a wicked man cannot abide the godly The ground of Friendship is eadem velle nolle Similitude and likeness of mind and disposition only the enmity and contrariety is carried on with some difference The godly pity the wicked but the wicked hate the godly because they are against that course of life that they chuse They think strange they do not run with them to the same neglect of God and carelesness of heavenly things and therefore
Belief of the threatnings of God from whence ariseth a sense of our sinful and miserable condition so far 't is good and useful Partly from an ill cause the Devil who delighteth to vex us with unreasonable terrors 1 Sam. 16.14 The spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him The Devil both tempteth and troubleth as the Huntsman hideth himself till the poor Beast be gotten into the toile then he appeareth with shouts and cryes Partly from the corruption of mans heart which either turneth this work to an utter aversation from God or some perfunctory and unwilling way of serving him some know the right use of the Covenant others not and therefore we must consider not only how 't is wrought by the spirit but how 't is entertained by man through our corruption our conviction of sin and misery by the spirit turneth into Bondage and servitude 2. The spirit of bondage is better than a profane spirit Some cast off all thoughts of God and the World to come and are not so serious and mindful of religion as to be much troubled with any fears about their eternal condition it were happy for them if they were come so far as a spirit of Bondage they that are under it have a conscience of their duty but such as perplexeth them and lasheth and stingeth them with the dread and horror of that God whom they serve Now this is better than the prophane spirit that wholly forgets God Psa. 10.4 God is not in all their thoughts whether he be pleased or displeased honoured or dishonoured this may tend to good the gradus ad rem gradus in re Yea it may in some degree be consistent with sincerity for though to have no love to God is inconsistent with a state of grace or to have less love to God than sin yet to have more fear than love is consistent with some weak degree of grace especially if the case be so that love is less felt in act than fear and therefore though men are conscious to much backwardness yet keep up a seriousness though to their feeling 't is more fear than love which moveth them yet we dare not pronounce them graceless for there may be a love to God and a complacency in his ways though it be oppressed by fear that the spirit of adoption is not so much discovered for the time 3. That 't is an ill frame of spirit to be cherished or rested in For while men are under the sole and predominant influence of it they are never converted to God fear doth begin the work of conversion but love maketh it sincere the spirit by fear doth awaken men to make them see their condition terrifying them by the belief of Gods threatning and the sense of his indignation that they may flee from wrath to come Matth. 3.7 Or cry out What shall I do to be saved Acts 2.37 But yet tho they have a sensible work they have not a saving work Some by these fears are but troubled and restrained a little and so settle again in their sensual course but to their great loss for God may never give them like advantages again Others betake themselves to a kind of religiousness and forsake the practice of those grosser sins which breed their fears and so resting here continue in a state of hypocrisie and self-deceiving religiousness 1. USE is Information and Instruction to teach us how to carry it as to the spirit of Bondage First 't is not to be slighted partly from the matter which breedeth the fear and bondage which is the law of God the supreme rule and reason of our duty by which all debates of conscience are to be decided partly from the Author this sense of sin and misery is stirred up in us and made more active by the Operation of the Spirit of God partly from the faculty wherein 't is seated the conscience of a reasonable creature the most lively and sensible power of mans soul which cannot be pacified but upon solid grounds and reasons partly from the effect the fear of eternal death the greatest misery that can befall us for surely 't is a dreadful thing to fall into the hands of the Living God Heb. 10.31 To smother and stifle checks of conscience doth increase our misery not remove it and produceth hardness of heart and contempt of God therefore when our souls are at this pass that we see we are in bondage to sin and know not how to help it in bondage to wrath and know not how to quench these fears which are awakened in us by the spirit surely we should look after solid satisfaction and peace of soul setled on us upon Gospel Terms Run to the blood of sprinkling Heb. 10.20 2. Yet 't is not a thing to be chosen prayed for or rested in Partly because 't is a judiciary Impression a spark of Hell kindled in the conscience a tender conscience we may and must pray for but not a stormy conscience when we ask legal terrors we know not what we ask a belief of the threatnings belong to our duty as well as a belief of the promises but we must not so reflect upon terrors as to exclude the comfort and hope of the Gospel when under a spirit of Bondage we are in a most servile condition far from all solid comfort courage and boldness but is it not an help to conversion Answer Let God take his own way we are not to look after the deepness of the wound but the soundness of the cure not terrible representations of sin and wrath but such an anxiousness as will make us serious and solicitous partly because the Law-Covenant is an antiquated dispensation the law of nature bindeth not as a Covenant for the promise of life ceased upon the incapacity of the subjects when under a natural impossibility of keeping it the threatning and penalty lieth upon us indeed till we flee to another court and covenant The Jewish Covenant was abolished when Christ repealed the Law of Moses that Covenant dealt with us as servants the Gospel dealeth with us as sons in a more ingenuous way and inviting us to God upon nobler motives and partly from the nature of that fear that doth accompany it it driveth us from God not to God Gen. 3.5 Adam hid himself among the bushes and he gives us this reason because he was afraid and still we all fly from a condemning God but to a pardoning God we are incouraged to come nigh Psal. 103.4 There is forgiveness with thee that thou mayest be feared In the wicked the fear of Gods Wrath once begun it increaseth daily till it come to the desperate fear of the damned and the fault is not in the law or in the spirit but in man who runneth from his own happiness and maketh an ill use of Gods Warnings 2. USE is to put us upon tryal and self-reflection All that attend upon Ordinances receive some spirit
of the Gospel he urgeth this Argument 2 Tim 1.7 8. For we have not received the spirit of fear but the spirit of love and power and of a sound mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor cowardly dasterdly spirit mated or overcome with every difficulty but now a spirit confirmed in the love of God and the faith and hope of the Gospel is a fruit of power and fortitude the righteous is as bold as a Lion Pro. 28. 1. Dan. 3.17 18. If it be so our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O king but if not be it known unto thee O king that we will not serve thy gods nor worship the golden image which thou hast set up and Rom. 8.37 38. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth shall be able to separate us from the love of God which is in Christ Jesus our Lord. 3. It hindreth the readiness and chearfulness of our service and crippleth our endeavours The sloathful servant was affraid Luke 19.21 22. when we do not know whether we shall please or be accepted or no 't is a very discouraging thing and we drive on heavily when nothing appears to us but fear but love maketh a willing people 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous 4. It resisteth sin unwillingly we had rather let it alone than go about it the mortifying of lust is like the cutting off of an Arm with a rusty Saw rather let go any thing than sin but grace furnisheth us with the most powerful arguments For means 1. Cherish good thoughts of God the spirit of bondage is increased upon us by unreasonable fears and jealousies of God the Lord is good and doth good Psal. 119.68 his commands are not greivous Matt. 11.30 My yoke is easy and my burden is light The tryals sent us by him are not above measure nor beyond strength 1 Cor. 10.13 Who will not suffer you to be tempted above what you are able Nor his punishments above deserving Neh. 9.13 thou hast punished us less then than we deserved he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 And I will spare them as a man spareth his own son that serveth him He is a rewarder of them that diligently seek him Heb. 11.6 2. Study the nature and constitution of the Gospel which maketh rich preparation of Grace Help and Comfort for you this is Gods Act of Oblivion which easeth you of your troubles for here God promiseth to blot out your transgressions and remember your sins no more this is a Sanctuary and Refuge for your distressed souls to fly unto when pursued by the laws curse the Charter of your hopes or the word of salvation which secureth you aginst the laws curse or the fears of the damnation of Hell the law is good as a rule of duty but the Gospel is glorious 2 Tim. 1.8 11. In short Your souls will never sit easie within you till you resolve not to seek for that in the law which is only to be found in the Gospel peace of Conscience and Reconciliation with God The law can only save the innocent but the Gospel pardoneth the penitent sinner Look not for that in self which is only to be found in Christ a perfect Righteousness and Merit to appease Gods Justice and propitiate him to us this is only by the Blood and Obedience of Christ never look for that on earth which is only to be had in Heaven which is exact and unspotted holiness Jude 21. Then we are presented faultless in his presence 3. An hearty and sincere love to God 1 John 4.18 There is no fear in love for perfect love casteth out fear because fear hath torment and he that feareth is not made perfect in love He speaketh not of a childlike Reverence of the Divine Majesty or a carefulness not to displease him but of slavish fear of Condemnation which is the life and soul of many mens Religion but they are never soundly converted till God hath their hearts that is their love Now this strong and fervent love arising from faith in Christ driveth and forceth this tormenting fear out of the heart and will never be affraid of him whom they love and on the other side will not love him whom they look upon as ready to condemn them and cast them into Hell Surely God will never damn the soul that loveth him therefore if we would get rid of the fear of wrath or hell let us love God with our highest and best affections we have reason to love him if we consider the wonder of his love and good will to sinners manifested to us in and by Jesus Christ. 4. Live holily and obey the motions of the sanctifying spirit We deprive our selves of comfort by falling into sin the more the spirit is a Sanctifier the more a Comforter Holiness breedeth a generous confidence 1 John 3.2 Behold now we are the Sons of God Gal. 5.18 But if ye be led by the spirit ye are not under the law If we are not watchful against sin our bondage returneth therefore David saith Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit The Holy Spirit withdraweth and suspendeth his comforts when we walk vainly and loosely then we cannot serve God with any delight and readiness of mind 't is not a free spirit but a servile that then governeth us and influenceth our actions SERMON XXIII ROM VIII 15 But ye have received the Spirit of Adoption whereby we cry Abba Father IN the Words we have 1. A Priviledg Ye have received the Spirit of Adoption 2. One special fruit and effect of it Whereby we cry Abba Father In setting down the effect the change is emphatical ye received we cry He includeth himself and puts in his own name together with theirs to shew that it is a Priviledg common to all that receive the New Testament the meanest and least of Gods Children have an affectionate and childlike way of praying unto God Doct. That the spirit which we receive under the new Covenant dispensation is a spirit of Adoption I shall explain these Five Things 1. The state of Adoption which we obtain under the New Testament 2. The spirit of Adoption consequent thereupon 3. Whether all that live under the New Testament Dispensation have the spirit of Adoption 4. Whether all that have it know it 5. The reasons why this is the fruit of the new Covenant Dispensation 1. What is the state of Adoption Our admission into Gods family that he will be a Father to us and we shall be his children 2 Cor. 6.18 I will be a father unto you and ye shall be my sons
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
of ours cannot be received into Heaven till they be changed and immortalized vers 53. This corruptible must put on incorruption and this mortal must put on immortality As a man to build his house better razeth it to the very bottom so God will have the body resolved into dust before he will set it forth in this new fair Edition As the creature is dissolved that is delivered from the Bondage of Corruption first the creature is set free and discharged from being obnoxious to change and alteration so we must first die then be raised in Incorruption which should make us the more ready and willing to submit to the appointed course and not only even dare to die but to be willing to dye since Death puts an end to sin and all our calamities and is the gate and entrance by which we pass into Glory 2. Doct. That the liberty to which Gods people are reserved is a glorious liberty Here I shall first speak of the liberty of Gods children in this life 2. The glorious liberty in the world to come for the one is a step to the other for 't is called a glorious liberty to distinguish it from the liberty of Gods children here in this world which is not glorious but gracious to shew how it exceedeth this estate in glory Therefore I must shew 1. What is the liberty of Gods children in this world 2. What in the world to come 1. What is the liberty of Gods children in this world There are three practical notions in which man is greatly mistaken Misery and Happiness Wisdom and Folly Liberty and Bondage Misery and Happiness Men count none miserable but the afflicted none happy but the prosperous because they judg by the present ease and commodity of the flesh Wisdom and Folly we all affect the repute of Wisdom Job 11.12 Please our selves with a false shew of wisdom neglecting what is true and solid which is to be wise to salvation Liberty and Bondage Man accepteth of a false liberty rather than none every man would be at his own dispose live as he list whereas the true liberty must be determined by our condition as creatures by our end as creatures that are in pursuit of true happiness To think the only true liberty is to be at the command and controul of none above our selves or to live at large according to our hearts desire is to affect a thraldom and bondage instead of liberty therefore it concerneth us to state exactly what is the liberty of Gods children now it either relateth to our duty or to our felicity 1. To our duty and so our liberty must he stated by these four Things 1. It must be such a liberty as becometh a creature who is in subjection to God 'T is not a power to live as we list but a power to live as we ought to affect a power to live as we list and to be accountable to none is to revive the arrogancy of Adam and to sup up again the poyson of the old Temptation ye shall be as Gods Gen. 3.5 'T was mans Original Ambition to be at his own dispose and Lord of his own Actions to think and speak and do as he pleaseth Psal. 12.4 Our tongues are our own who is Lord over us And the Rebellion of the Libertine World is set forth by casting off the Yokes and Cords of Duty Psal. 2.3 Let us break their â—ands asunder and cast away their cords from us Meaning there the Laws of God and Christ who are impatient of any restraint But this is a liberty cannot be justified for since man hath principium finem A principle upon which he dependeth in his Being and Operations and an end unto which he is appointed he must wholly give up himself to the will of another and his liberty lyeth in a readiness to comply with Gods commands who is his proper Lord to whom he is to subject himself and to give an account of all his Actions So that mans true liberty is Gods Service Psa. 119.45 I will walk at liberty for I seek thy precepts To will and do things pleasing to our Creator is the only liberty proper to us 2. It must be such a liberty as will leave us in a capacity to pursue our chief good and last end For all creatures are by natural instinct carried to their last end and the more fettered and restrained from this the more they are in Bondage the less the more free which holdeth good in all creatures but principally in the reasonable Certainly the reasonable nature is dishonoured and debased and under a defect as 't is disabled from the fruition of God or seeking after it we are in Bondage as we are captivated and intangled with the love of inferior things and so perverted and diverted from the pursuit of true happiness The restraining of our irregular desires is not Bondage but the gratifying of them for that is a snare to us Men live in sin with as much delight as Fishes in their own Element yet they are in bonds still as they are detained from God and turned aside from him our liberty is our power over inferior things and our Bondage is their power over us 1 Cor. 6.12 When we love God with all our hearts and serve him with all our minds we are free Liberty in the root implyeth an inclination to God as the supream Object of our love In the first Act In a power of chusing the means whereby we may injoy him In the second Act in an exercise of this power or in an actual pursuing the end by these means The elective power and a governing our Actions in order to our great end is our liberty the Angels that immutably and indeclinably adhere to their last end are freer than us who may err from it Well then None are such slaves as they that cannot use the means which should make them happy but imploy their whole time in seeking after Pleasures and Honours and Profits like dissolute Servants who being sent by their Masters to a Mart or Fair to buy Commodites spend their time and money in some Inn or House of Entertainment by the way and neglect their Fair or Mart to which they were sent to imploy their Money to the best advantage So we are inslaved by the way and neglect our main business 3. It must be such a liberty as will suit with the dignity of a rational creature as man is For that is the liberty of a man when he acteth with a condecency to the reasonable nature Man was at first made to be happy his happiness consisted in the Fruition of God and his subjection to him was no captivity and restraint but rather a part of that blessedness but we became bondmen not only by breaking the Law of God but by disordering the constitution of our Souls by submitting conscience and reason to our lusts so suffering the beast to ride the man for the rule of
of a deaf ear nonattentiveness to Gods providence made way for the prevalency of Atheism and Idolatry in the world There are two propositions that if well minded and improved would preserve a lively remembrance of God in the hearts of men That all good cometh from God James 1.17 Every good and perfect gift is from above and cometh down from the Father of lights And all evil from God Amos 3.6 Shall there be evil in a city and the Lord hath not done it And that any notable effect in either kind is a sign and witness of an invisible power If men would not look upon all things that befall them as meer chances they could not sleep so securely in their sins but God would have a greater testimony in every mans bosom that he hath a care of human affairs and is a rewarder of such as please him and an avenger of such as do offend him The question about this improper calling is What is the use of it or whether it be sufficient to salvation 1. Though the works of Creation and providence reveal a God yet these natural Apostles Sun Moon and Stars say nothing of Christ and there is salvation in no other Acts 4.12 They did teach the world That there is a God and that this God must be served and will be terrible to those that serve him not And possibly that God was placable or willing to be appeased because of the continuance of the Creation and the manifold mercies we lost or forfeited by our Apostacy and defection from him The Apostle saith 't is an invitation to repentance Rom. 2.4 Yet the knowledge of Jesus Christ the Son of God and of Redemption purchased to lost sinners through him is a mystery which the greatest wits in the world could not understand but by Gods revealing it in his word 2. The use of this call to those that have no other but barely it is to leave men without excuse Rom. 1.20 And that it might prevail to work some restraint of sin and to promote some external reformation in the world for the good of mankind Rom. 2.14 3. Those who have a louder call in the word are the more obliged to regard this call and invitation by the works of Gods creation and providence The call by the word is more perfect and more pressing and suited more to work upon our thoughts the object being more clearly and fully propounded to us yet this latter call is not privative but accumulative it doth not nâ—ll the duty of the former call or make it wholly useless to us but helps us to interpret it the better and we need all helps Faith doth not withdraw it self from natural knowledge and make it useless to us though we are to exercise our selves in the law of God day and night yet we must not overlook the works of Creation and Providence and whilest we study his word neglect Gods works for they are a confimation of our faith and a great occasional help to our love as appeareth by the instructions which the holy men of God gather thence witness David his night-meditation Psal. 8. Thy moon and thy stars And his morning-meditation Psal. 19. The Heavens declare the glory of God The glories of God which we read of in the word are visible in the Creation and though David preferreth the book of Scripture yet he doth not lay aside the book of Nature We must use the world as a glass wherein to see the glory of God he hath not the heart of a man in him who is not stricken with admiration at the sight of these things the glory of the heavenly bodies and the wonderful variety of all creatures and besides there is none so good but he needeth the mercy and direction of God to invite him to a more frequent remembrance of him How happy are they that have such a God for their God How miserable they that make him their Judg and Avenger 2. The proper calling is the voice of God in the word of his grace inviting sinners to Christ. This is called his distinctly calling Eph. 1.18 That ye may know what is the hope of his calling And the high calling of God in Jesus Christ Phil. 3.14 And again That our God would count you worthy of his calling 2 Thes. 1.11 And explained 1 Cor. 1.9 Faithful is he which hath called you into the fellowship of his Son Jesus Christ our Lord. Now this is a more close and full discovery of God than is to be found elsewhere God calleth and inviteth some by the creatures only others by his grace in Christ. But this being calling most properly taken Why is it not vouchsafed to all I answer 1. God is not obliged to send the gospel to any 'T is his free dispensation Rom. 11.35 Or who hath first given to him and it shall be recompenced to him again God doth not send the Gospel by necessity of nature or any pre-obligation on the creatures part but meerly of his own grace which worketh most freely and sendeth it where it pleaseth him 2. All have more knowledge of God by nature than they make good use of Rom. 1.21 When they knew God they glorified him not as God And till men improve a lower dispensation why should they be trusted with an higher If a vessel will not hold water you will not trust wine or any more precious liquor in it 2. Gods gracious invitation of lost sinners to Christ which properly is his calling them is either external or internal external by the word internal by his Spirit 1. External by the commands and promises of the word requiring such duties from them and assuring them of such blessings upon obedience Thus Wisdoms Maidens are sent forth to invite guests to her palace Prov. 4.2 And the kings servants to call them to the marriage feast Matth. 22.9 And so far they prevail in their message that many present themselves God would not leave us to a book but hath appointed a living Ministry 2 Cor. 6.10 2. Internal not only by the word but by his Spirit and the checks of their own conscience which is a nearer approach of his grace and power to us By the motions of his Spirit How else could it be said Gen. 6.3 My Spirit shall not always strive with man And Acts 7.51 Ye do always resist the Holy Ghost And also by their consciences sollicâ—ting them to the performance of their duty and challenging them for the neglect of it 'T is natural duty Rom. 2.14 15. The Gentiles do by nature the things contained in the law these having not the law are a law to themselves which shew the works of the law written in their hearts their consciences also bearing witness and their thoughts in the mean while accusing or excusing one another And for acceptance of the Gospel-Covenant 1 John 3.20 21. If our hearts condemn us God is greater than our heart and knoweth all things If our heart condemn us not
our selves And partly because of its relation to God 't is called the candle of the Lord Prov. 20.27 'T is in the place of God to us and therefore if it condemn us may not God much more its checks and reproaches are a warning from God it acteth in his name and citeth us before his Tribunal and therefore we must not smother and put off troubles of conscience till God put them away partly because of the rule it goeth by which is the law of God evident either by the light of nature Rom. 2.15 Which sheweth the work of the law written in their hearts their consciences also bearing them witness and their thoughts in the mean while either accusing or else excusing one another Or by the light of Scripture Prov. 6.22 Bind my Commandment on thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee when thou walkest it shall walk with thee It doth but repeat over the law of God to you it will be heard once better hear it now while you have opportunity to correct your error 2. The matter must be discussed that you may resolve to do as the case shall require 1. In some cases there is an appeal from Court to Court In what Court doth conscience condemn you In the Court of the Law you ought to subscribe the condemnation is just to own the desert of sin and if God should bring it upon you he is righteous Nehem. 9.33 Thou art just in all that is brought upon us for thou hast done right but we have done wickedly But there is a liberty of appeal from Court to Court you may take Sanctuary at the Lords Grace and humbly claim the benefit of the New Covenant Psal. 130.3 4. If thou Lord shouldest mark iniquity O Lord who shall stand but there is forgiveness with thee that thou shouldest be feared And Psal. 143.2 And enter not into judgment with thy servant for in thy sight shall no man living be justified Deprecate the first Court and beg the favour of the second 2. In other cases there is an appeal from Judge to Judge Suppose conscience condemn you in the Gospel Court that you are not a sound believer the case must not be lightly passed over but you must examine whether there be a sincere bent of heart in you towards God yea or no When others question or impeach your sincerity you appeal to Heaven as Job did My witness is in Heaven The case is somewhat different when your own hearts question it but yet you must see whether the judgment of conscience be the judgment of God Conscience is a Judge but not the supream Judge It may err both in acquitting and condemning in acquitting when from a Judge it becometh an Advocate excusing the partialities of our obedience So in condemning when from a Judge it becometh an Accuser and exaggerateth incident frailties beyond measure God may sometimes speak peace in the sentence of his word when he doth not in the feeling of conscience Beg of God to interpret your case our sincerity is best interpreted by a double testimony 't is well if it be so clear that a single one serveth turn Rom. 9.1 I say the truth in Christ I die not my conscience also bearing me witness in the Holy Ghost And Rom. 8.16 And the spirit its self bearing witness with our spirits that we are the children of God 3. Suppose the worst that you have no relief by an appeal from Court to Court or from Jâ—dge to Judge yet there is a passing from state to state still allowed us John 5.24 And shall not come into condemnation but is passed from death to life You are in a state of coâ—demnation but you must get out of it as fast as you can take the same course that a condemned man would What is that 1. Acknowledge the Justice of it see you be affected with it Christ justifieth none but the self-condemned for he came to seek and to save that which was lost Luke 18.13 14. God be merciful to me a sinner I tell you this man went down to his house justified rather than the other for every one that exalteth himself shall be abased and he that humbleth himself shall be exalted You have no plea but that of a sinner 2. Take heed of resting in this estate or going on in your sins There is sententia lata but dilata Eccles. 8.11 Because sentence against an evil doer is not executed speedily therefore the hearts of the sons of men is fully set in them to do evil There is nothing but the slender thread of a frail life between you and execution get it repealed quickly or you are undone for ever Their damnation slumbereth not 2 Pet. 3.3 God is slow in executing the sentence as being willing that men should repent yet it will be executed 't is every day nearer and nearer 3. Embrace the offer of the Gospel and set your selves in the way of your recovery Christ hath delivered us from wrath to come but you must upon warning flee from wrath to come Matth. 3.7 And then that sentence of death which you have received n your selves will be repealed The door of grace is always open to those Heb. 6.8 who have fled for refuge to lay hold of the hope set before them 4. Make your qualification more explicite by an holy and Heavenly life 1 Thess. 5.8 9. But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. The more you live upon the other world and in a strict obedience to God the sooner you will make out your qualification 2 Cor. 1.12 For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world I now proceed to the 2. Doctrine That our triumph over the fear of condemnation mainly ariseth from the several acts of Christs mediation 1. His death is mentioned it is Christ that dyed that is he hath expiated our sins by his death and obtained release and pardon for us and then who shall condemn This will appear 1. By the notions by which it is set forth a ransom a Mediatorial Sacrifice and a propitiation a ransom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6 A ransom is a price given to a Judge or one that hath the power of life and death to save the life of one capitally guilty and by law bound to suffer death or some other evil of punishment This was our case God was the supream Judge before whose Tribunal man standeth guilty and liable to death and condemnation but Christ gave himself as a ransom in our stead to save us from the condemnation which we had deserved Job 33.24 Deliver him from going down to the pit I
hereafter we shall have sight or hereafter injoy the beatifical vision 6. That those that have faith must walk by it 1. That Faith and sight are opposed and contradistinguished the one from the other Faith is a grace that is conversant about things unseen or a dependance upon God for something that lyeth out of sight That this is the Essential property and nature of Faith appeareth by the definition of it Heb. 11.1 'T is the Substance of things hoped for and the evidence of things not seen The Objects of Faith are things invisible and future the Lord is absent from us who maketh the promise and Heaven which is the great promise which he hath promised us is yet to come The nature of Faith and Hope is destroyed if the object be seen and present or ready at hand to be enjoyed Rom. 8.24 For hope that is seen is not Hope for what a man seeth why doth he hope for it Vision and possession exclude Faith and Hope there is a constant opposition you see between Faith and sight so that we may know that we have Faith when we can believe those things which are promised though we have little probability in Sense or Reason to expect them and hereby we may know the measure as well as the nature of our Faith for the excellency and strength of it is in believing things upon Gods word to which sense giveth little incouragement as appeareth by those words of Christ to Thomas John 20.29 Thomas because thou hast seen thou hast believed but blessed are they that have not seen and yet believed Thomas must have the object of Faith under the view of his senses which though it did not Argue a nullity in his Faith yet a very great weakness and Imbecillity weak Christians must be carryed in Arms dandled upon knees fed with sensible Pledges and ocular demonstrations or else they are ready to faint but strong Christians can believe above sense and against sense As 't is said of the Father of the Faithful that he believed in Hope and against hope Rom. 4.18 19. And considered not his own Body being dead being an hundred years old nor the deadness of Sarahs womb he staggered not at the promise of God but was strong in Faith giving glory to God The more Faith can live upon the Word of God the better though the things believed be neither felt nor seen and the less of sensible Demonstration we require the stronger the Faith ever This is true in all the objects that Faith is conversant about I shall instance in some The person of Christ. Many believed on him though they had never seen him in the flesh and therefore their Faith is commended 1 Pet. 1.8 Whom having not seen ye love and in whom ye believe rejoycing with joy unspeakable and full of Glory 'T was an advantage certainly to converse with Christ personally here upon Earth but Faith can Imbrace him in the Word though it never saw him in the Flesh. So for the threatnings when we can tremble at the Word as Josiah did when he heard the curses of the law though there were no dangers nigh we do not read of any actual disturbance and trouble at that time in the nation So many times when an Age is very corrupt and things are ripe for Judgment and God giveth warning alas few take it or lay it to heart they are not affected with things till they feel them Few can see a storm when the Clouds are a gathering they securely build upon their present ease and peace though God be angry But in the eye of Faith a sinful Estate is always dangerous and they humble themselves while the judgment is but in its causes as 't is said Heb. 11.7 By Faith Noah being warned of God of things not seen as yet prepared an Ark to the saving of his house by the which he condemned the World and became the Heir of Righteousness which is by faith Mark things not seen are still matter of faith he saw them in the warning of God though he could not any way else see a flood a coming So for Gods aid and succour in a time of danger Heb. 11.27 By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible To appearance he was like to be swallowed up being pursued by a Wrathful and puissant King but the terrours of sense may be easily vanquished by those invisible Succours which Faith relyeth upon So in all matters of practical experience In prosperity we have but too much Confidence but when we are lessened in the World and cut short we are full of diffidence and distrustful fears Psa. 30.6 In my Prosperity I said I shall never be moved Even a Child of God when he gets a carnal Pillow to rest upon lyeth down and sleepeth securely and dreameth many a pleasant Dream and is full of confidence But when God taketh away his Pillow from under his head then he is as diffident as formerly confident God is the same his promises the same his covenant the same the Mediatour the same but we are much changed because we look to things seen and live upon things seen In danger how are we troubled about protection in deep poverty about provisions and maintenance If sick and nigh unto death how little do the promises of pardon and eternal life prevail In perplexed affairs how little can we unravel our selves and refer the issue to God Faith is staggered because we cannot believe in Hope against Hope We must have something in view and sight faith yieldeth no relief to us Let me instance in a case of Spiritual sense in troubles of Conscience When Gods law speaketh him an Enemy and Conscience feeleth him an Enemy How long is it ore we can bring men to any kind of Hope by Christ notwithstanding the rich and free offers of his grace or ingage them when the curse of the Law cleaveth to their Consciences to take Gods way for Cure and Remedy Because they prefer Sense before Faith and the feeling of Gods Law that cleaveth to them maketh them exclude all hope by the Gospel Isa. 50.10 Who is there among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light Let him trust in the name of the Lord and stay upon his God The recumbency of such a Soul is a notable act of Faith loving God as a Friend trusting him as an Enemy So in outward tryals and difficulties to wait for so much as God hath promised Many trust God no further than they can see him or have probability to expect his help which is a limiting the holy one of Israel Psa. 78.41 Confining him to a circle of their own making If sense be against the promise the promise doth them no good Now to comfort our selves in God when all faileth Hab. 3.18 Yet I will rejoyce in the Lord I will joy in
But why not of the Angels in Heaven Who are sent forth for the good of the Elect and observe our behaviour and who stop us in our sins as the Angel did Balaam who said it is an errour See Numb 22.34 So 1 Tim. 5.21 I charge thee before the Elect Angels Surely the Angels observe our actions they are sent abroad in the World as the spies and intelligencers of Heaven So they attend upon congregations 1 Cor. 11.10 For this cause ought a Woman to have power on her head because of the Angels In assemblies for worship more Company meeteth then is visible Devils and Angels meet there Devils to divert your minds assoon as you begin to be Serious to Snatch the good word out of your hearts Angels observe you therefore there should be no undecency 3. Devils may accuse men in that day The Devil is called The accuser of the Brethren The Fathers bring him in pleading thus against the Sinner Domine sit meus per culpam qui tuus esse noluit per gratiam I never dyed for him could promise him no heavenly Kingdom but a little sensitive pleasure Ostende tuos tales numerarios O Christe c. 4. Sometimes the Word of God is made to be our accuser John 5.45 Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust That is Moses his Law would accuse and Condemn them Christ needeth not to bring his complaint and inditement against them And it teacheth us this truth That where men remain in their Impenitency and unbelief both Law and Gospel Gods justice and mercy our own consciences the Spirit resisted by them in his moral swasions Messengers means pains taken on them will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48 He that rejecteth me and receiveth not my words hath one that Judgeth him the word that I have spoken shall Judge him at the last day The word of the Gospel delivered by Christ that will Judge them Though there were no other witnesses yet the grace of God in the word will shew their Condemnation to be just because of their contempt and neglect Believers or unbelievers may know their doom aforehand by the word So Matth. 12.41 42. The men of Niniveh shall rise in Judgment against this Generation and condemn it because they repented at the preaching of Jonas and behold a greater than Jonas is here So the Queen of the South shall rise up in the Judgment with this Generation and shall condemn it for she came from the uttermost parts of the Earth to hear the wisdom of Solomon and behold a greater then Solomon is here The means that we have injoyed shall be produced and aggravate the Judgment against the neglecters and despisers of the Lords grace There was a greater manifestation of God in Christ than Solomon A greater confirmation in Christs resurrection and Infusion of the Spirit than in Jonahs being delivered out of the Whales belly 5. The ministers of the Gospel Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners Mat. 24.14 And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations First to them and then against them compared with Mark 13.9 The preaching of the Word will be a witness that men had warning enough but that they unthankfully neglected their opportunity and did cast away their own mercies So Mark 6.11 Shake off the dust of your feet for a testimony against them That signified what a crying sin and what a punishment did attend them that contemned the Messages of Salvation sent them by God 'T is not only a Testimony before God for the present but compare Mat. 10.14 15. Shake off the dust of your feet And it shall be more tollerable for Sodom and Gomorra in the day of Judgment This sheweth you are free of their blood and if there be no other witnesses this dust shall witness it 6. Conscience its self shall witness against them and God will discover our selves to our selves that we shall see the Judgment is just As long as men have any Tenderness conscience speaketh now but by custom in sinning men stop the mouth of it But when it speaketh not it writeth many times for the present it is silent and seemeth to take no notice of the sins we commit but they are all registred and they appear legible The sad story of our lives is all engraven upon the heart and when God awakneth the Conscience 't is all sin God will open our eyes not by an holy illumination but by a forced Conviction Rev. 20.12 The Books were opened and one of these Books is conscience and though it be in the sinners keeping yet it cannot be so blurred and defaced but our story will be legible enough and forgotten sins will stare us in the face Numb 32.23 And be sure your sins shall find you out We forget them now think we shall never hear of them more But God can make all occur to memory as fresh as if newly committed and in an Instant represent the story of an ill spent life and shew us all the thoughts words and actions that ever we have been guilty of The Paper goeth white into the Printing-house but within one instant 't is Marked within and without and cometh forth stamped with words and lines and sentences Which were no way legible there before 7. It will be made Evident by the confession of Offenders themselves As their Consciences will convince them so their own tongues will accuse them then As men now in the ravings of despair will vomit up their own shame as Judas Mat. 27.4 I have sinned in that I have betrayed the innocent blood And Jer. 17.9 At his latter end he shall be a fool Crying out Oh fool Oh mad man So much more then God can easily and without other Evidence convince men by themselves and make them accuse themselves he can Judge them out of their own mouths Luke 19.12 Produce evidence against them out of their own thoughts and pronounce sentence against them out of their own Consciences Rom. 2.15 Make mens tongues to fall upon them Psal. 64.8 He can indeed make use of us and all that is in us for his own Glory as having power to do with us what he will and 't is much for his honour when he maketh us witnesses against our selves 8. Wicked men shall accuse one another In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgment they transfer it upon one another the man upon the Woman Gen. 3.12 The woman whom thou gavest to be with me And The Woman upon the Serpent The Serpent beguiled me ver 13. So those that draw one another into sin or are drawn by them will impeach one another 9.
in his conversation 2 Cor. 6.4 5 6. But in all things approving our selves as ministers of God in much patience in afflictions in necessities in distresses in stripes in Imprisonments in tumults in labours in Watchings in fastings By pureness by knowledge by long-sufferings by kindness by the Holy Ghost by love unfeigned by the word of truth by the power of God by the armour of righteousness on the right hand and on the left c. These were the evidences which he had in their consciences The faithful discharge of his Office in all sorts of pressures wants and exigencies as also by the constant study of the mind of God and purity of life and abundance of Spirit and sincere charity and love to Souls by these things should a People Choose a Minister and by these things did Paul approve himself to their consciences 2. All these may others have hating for the publickness of his Office and the extraordinary assistance of the Holy Ghost all Ministers and all Christians may have an approbation of God and the testimony of their own consciences and a witness in the consciences of others 1. They may have the approbation of God who certainly will not be wanting to the comfort of his faithful Servants Partly Because he hath promised not only to reward their sincerity at last but to give them the comfort of it for the present John 4.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father And I will love him and will manifest my self to him Let a man but love Christ and be â—aithful to him and he is capable of this promise God will love him and Christ will love him and in Testimony thereof he will manifest himself to him Christ knoweth the burden of believers and what it costs them in the World to be faithful to him and what sad hours many times they have who make Conscience of obedience Now to incourage them the more seriously they ingage in it the more evidences and confirmations they shall have of his love to them yea sensible manifestations and comfortable proofs thereof shall still be given out to them in their course of a constant uniform diligent and self-denying obedience Hidden love is as no love Pro. 27.5 Open rebuke is better than secret love As in our Love to God if it be not manifested 't is but a compliment and vain pretence so in Gods Love to us though he hath not absolutely ingaged for our comfort yet he hath his times of allowing special manifestations of himself to his people and lifting up the light of his Countenance upon them Surely God will not be altogether strange reserved and hidden to a loving faithful and obedient Soul They need more Testimonies of his favour than others do and they shall not be without them Partly Because the Spirit of God is given us for this end not only as a Spirit of Sanctification but of Revelation to witness Gods acceptance of our persons and services and the great things which he hath promised for us 1 Cor. 2 11 12. What man knoweth the things of a man save the Spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God That we might know the things that are freely given us of God None but the Holy-Ghost can know Gods secrets and revealeth thereof to believers as much as is needful for their Salvation For as mans own understanding can only know mans secrets so none can know Gods secret thoughts but Gods own Spirit Now we have received not the Spirit of the World which only carryeth a proportion with Worldly things but the Spirit of God which is given us to know the mind of God concerning us in Christ He doth not only reveal the mysteries of Salvation in general but our own Interest therein Rom. 8.16 The Spirit its self bearing witness with our Spirit that we are the Children of God The infinite mercies of God being bestowed on us God would not have them concealed from us thus we may have the approbation of God 2. We may have the Testimony of conscience concerning our sincerity For conscience is that secret spy which is privy to all our designs and actions and taketh notice of all that we are and do therefore a man should or may know the acts of grace which he puts forth 'T is hard to think that the Soul should be a stranger to its own operations the Spirit in man knoweth the things of a man much more acts of grace Partly Because they are the most serious and Important actions of our lives many acts may escape us for want of advertency they not being of such moment but things that concern our eternal Interests and done with the most advisedness and seriousness surely the man that is thus conversant about them he will mind what he doth and how he doth it 1 John 2.3 Hereby we know that we know him if we keep his commandments 1 Cor. 9.26 I therefore so run not as uncertainly And partly Because acts of grace are put forth with difficulty and with some strife and wrestling a man cannot believe but he feeleth oppositions of unbelief Mark 9.24 Lord I believe help my unbelief A man cannot love God and attend upon holy things but he feeleth drowsiness and deadness in his heart which must be overcome though with difficulty Cant. 5.2 I sleep but my heart waketh A man cannot obey God or do any serious good action but the flesh will be opposing Gal. 5.17 For the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other And Rom. 7.21 I find then a Law that when I would do good evil is present with me Now things difficult and carryed on with opposition must needs leave a notice and Impression of themselves upon the conscience And partly Because there is a special delight which accompanyeth acts of grace by reason of the excellency of the object they are conversant about and by reason of the greatness and excellency of the power they are assisted withal and the excellency and nobleness of the faculties they are acted by Faith can hardly be exercised about the pardon of sin or the hopes of Glory but a man findeth some peace and joy in believing Rom. 15.13 Acts of love and hope are pleasant a prospect of eternity is delightful now any notable pleasure and delight of mind notifieth its self to the Soul and therefore upon the whole we may have glorying if we love and fear God and hope for eternal life from him and thereupon study to approve our selves to him conscience which is privy to these things will witness them to us 3. We may leave a Testimony in the consciences of others If we keep up the majesty
as may suit with Gods honour and appease our guilty fears go to the light of nature it saith it is not in me to the Law 't is not in me only the Gospel revealeth it and there it is learned and discovered The light of nature apprehendeth God placable for he doth continue many forfeited mercies to us and doth not presently put us into our final estate as the faln Angels are in termino presently upon the fall It apprehendeth that God is to be appeased by some satisfaction hence those many inventions of lancing and cutting themselves and offering their Children solo Sanguine Humano iram Deorum Immortalium placari posse The Law that discovered our misery but not our remedy It sheweth us our sin but no way of deliverance from sin and acceptance with God The Law can do nothing for sinners but only for the Innocent It doth only discover sin but exact obedience and drive and compel men to seek after some other thing that may save them from sin and afford them a Righteousness unto Salvation when man was once a sinner the Law became insufficient for those ends Rom. 8.3 It became weak through our flesh 'T was able to continue our acceptance with God in that Condition in which we were first created but after that man by sin became flesh and had a principle of enmity in him against God the Law stood aside as weakened and insufficient to help and save such an one But then the Gospel yieldeth full relief propounding such a way wherein God is glorified and the creature humbled and due provision made for our comfort without infringing our duty that we might be in a capacity comfortably to serve and injoy God who otherwise had neither had a mind to serve him nor an heart to love him Thus Mercy and Justice shine with an equal glory So do also his wisdom and holiness Our necessity is thoroughly remedied and Gods love fully expressed When we were lost Children of wrath under the curse and no hand that could help us then he set his hand to that work which none could touch and put his shoulders under that burden which none else could bear If John mourned when none was found worthy in Heaven or Earth to open the book of visions and unloose the seals thereof How justly might the whole creation mourn because none was found worthy in Heaven or in Earth to repair this disorder till the Son of God undertook it and made himself an offering for sin Oh! Let us give due acceptance and intertainment to this wonderful love and blessed priviledge 2. The happiness of being actually pardoned is exceeding great This is notably set forth by the Psalmist Psa. 32.1 Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity in whose Spirit there is no guile The priviledge of the pardoned sinner is here set forth by three expressions Forgiving iniquity covering sin and not imputing transgression and the manner of delivery is vehement and full of vigour Oh the Blessednesses of the man And 't is repeated over and over again Let us a little view the phrase The Hebrew is who is eased of his transgression Junius qui levatur à defectione It compareth sin to a burden too heavy for us to bear The same Metaphor is used Matth. 11.28 Come to me all you that are weary and heavy laden The second expression relateth to the covering of filth or the removing that which is offensive out of sight as the Israelites were to march with a paddle tyed to their arms that when they went to ease themselves they might dig and cover that that came from them Deut. 23.14 You have the Law and the reason of it For the Lord thy God walketh in the midst of the camp therefore shall thy camp be holy that he see no unclean thing in thee The third expression is To whom the Lord imputeth not sin That is doth not put sin to their account Where sin is compared to a debt as it is also Matth. 6.12 Forgive us our debts as we forgive our debtors So that sin is a burden of which we should seek to be eased filthiness which we should get to be covered debts which we should get to be discharged Oh blessed we when it is so when God lifts off from our shoulders the burden of the guilt of sin covereth this noysom filthiness which maketh us so loathsom to him and quits the debt and plea which he had in Law against us This forgiving or lifting of the burden is with respect to Christs merit on whom God laid the iniquities of us all Isa. 53.6 This covering is with respect too the adjudication of Christs Righteousness to us which is a covering which is not too short This not imputing is with respect to Christs mediation or intercession which in effect speaketh thus what they owe I have paid Oh the Blessedness of the man You will apprehend it to be so what a burden sin is when it is not pardoned Carnal men feel it not for the present but they shall hereafter feel it Now two sorts of Conscience feel the burden of sin A tender Conscience And a wounded Conscience 'T is grievous to a tender heart that valueth the love of God to lie under the guilt of sin Psa 38.4 Mine iniquities are â—one over my head as a burden too heavy for me Broken bones are sensible of the least weight So Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold of me What kind of hearts have they who can sin freely and without remorse Is it nothing to have grieved the Spirit of God and violated his Law and rendred our selves obnoxious to his wrath A wounded Conscience feeleth it also There is a domestick tribunal which we carry about with us where ever we go as the Devils carry their own Hell about with them though not now in the place of torments Pro. 18.14 The Spirit of a man will sustain his infirmity but a wounded Spirit who can bear Natural courage will bear up under common distresses which lie more without us but when the Spirit its self is wounded what support under so great a burden Ask Cain and Judas what it is to feel the burden of sin all sinners are subject to this and this bondage may be easily revived in them a close touch of the word will do it a sad thought a pressing misery a scandalous sin a grievous sickness a disappointment in the World there needs not much a do to put a sinner in the stocks of Conscience As Belshazzar that saw but a few words written on the wall and his countenance was changed and his thoughts troubled him So that the joints of his loins were loosed and his knees smote one against another Again 't is filthiness which rendereth you odious in the sight of God we our selves cannot endure our selves when serious John 3.20