Name they are all written there as the High Priest carried their Names in his Breast so doth Christ thy Name is ingraven on his Heart John 10.3 He calleth his own Sheep by Name and leadeth them out Clement also with other my Fellow-Labourers whose Names are in the Book of Life Phil. 4.3 John Anna Thomas Clement they are recorded and Christ takes such special notice of them as if there were none other in the World 2. Their Condition and Necessities How obscure and poor soever they be in the account and reckoning of the World Psal. 34.6 This poor Man cried and the Lord heard him Poor Soul he is liable to such Temptations overwhelmed with such Troubles he crieth to me to help him It was the Theology of the Gentiles Dii magna curant parva negligunt That the Divine Powers did only take care of the great and weighty Concernments of the World but neglected the lesser Isa. 40.27 Why sayest thou O Jacob and speakest O Israel my Way is hid from the Lord and my Judgment is passed over from my God Vse 2. It perswadeth us wholly and absolutely to resign up our selves into Christ's Hands The Father is wiser than we he knoweth well enough what he did when he commendeth us to his Son Let us give up Bodies and Souls to Christ all that we have Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 1 Pet. 4.19 Wherefore let them that suffer according to the Will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator The Apostle knew what he did when he trusted Christ with his Soul 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Is thy Soul laid a Pledg in Christ's Hands It is no easy Work That we may know what it is let me open it a little 1. You must chiefly commit your Souls to him Most Men lose their Souls to keep the Body That which a Man chiefly looketh after is his Jewels and precious Things in a dangerous Time to commit them to the Custody of a Friend So a Christian whatever becometh of him in the World he is careful to lay up his Soul in Christ's Hands that it may be kept from Sin and the Consequents of Sin Alas while we have it in our own keeping it will soon miscarry Now concerning this committing the Soul to Christ let me observe 1. That this Act is most sensible in time of deep Troubles and Death when we carry our Lives in our Hands trust Christ with your Souls Psal. 31.5 Into thy Hands I commit my Spirit thou hast redeemed me O Lord God of Truth So Christ Luke 23.46 Father into thy Hands I commend my Spirit Can we trust Christ upon the warrant of the Gospel when Troubles are nigh and Fears of Death Lord take my Spirit as Stephen Acts 7.59 Lord Jesus receive my Spirit We must do it in our Life especially as often as we renew Covenant but then most sensibly when we come to die Jesus Christ is always the Depository of Souls but when we come to die or are in special Troubles then we are chiefly sollicitous about our Souls as when a House is a burning we are not careful about our Lumber but run to fetch our Jewels to put them in a safe Hand 2. Whenever we do it it must be an advised Act. A Man must be sensible of the Danger he is in of the many Temptations to which he is exposed what a sorry keeper he is of his own Heart Satan could fetch a prey out of Paradise Judas out of Christ's Company What Abilities Christ hath 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep that which I have committed to him against that day Presumption is a Child of Darkness it cometh from Ignorance and Incogitancy Faith is deliberate and advised a Christian can verture his Soul upon Christ's Grace notwithstanding Infirmities upon Christ's Power notwithstanding Temptations this precious thing is daily in danger yet I can trust it in Christ's Hands he that made it can best keep it and guide us by his Grace and direct us in this dangerous Passage 3. It must still be accompanied with some Confidence We must be quieted I am persuaded he is able to keep that which I have committed to him We should not distrust when we have resigned our selves to the care and tuition of his Spirit Christ's charge will be safe from danger It is our weakness to be full of Doubts and Fears We may be assaulted but we are safe in the Father's Purpose and the Son's Protection Too much confidence in Sanctification and too little in Justification will unsettle us 4. There must be a care of Obedience Lord Jesus receive my Spirit Commit your Souls to him in well-doing 1 Pet. 4.19 Sins will weaken Trust an impure Soul cannot be committed to Christ's Custody Would we commit Dung to a Friend to keep There must be a giving up our selves to him in Love as well as committing our selves to him in Faith John 12.26 If any Man serve me let him follow me and where I am there shall also my Servant be 5. It must arise from a chief care of your Souls Most Men are negligent herein they watch over their Goods but neglect their Souls and lose their Souls to keep these Trifles What account can they make to God at the last day These live as if they had no Souls and can they be said to commit their Souls to God 2. We must give up our Bodies to him and the conveniencies of the Body to let him dispose of us according to his Pleasure We shall have a Body at the last day and that Body will have Glory enough that falleth under Christ's charge John 6.39 This is the Father's Will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day He that cannot do the lesser it is impossible he should do the greater He that will not trust God with his earthly Substance Credit Estate how will he trust God with his Soul for eternal Salvation Which is easier to say thy Sins are forgiven thee or to say Arise and walk Mark 2.9 It is more difficult to believe for Salvation but bodily inconveniencies are more pressing and sensible The Welfare of the Body must not be committed to Wealth or Wit but to Christ A Christian is not troubled what shall become of him he leaveth himself to Christ's Disposal which is the way to allay his Cares and Fears III. The Third Argument is what they had done In the next Clause They have kept thy Word Here is another Reason their Obedience He had mentioned what the Father had done now what they had done His Ministry with them was
the strength of Desire Many of God's Children are tempted to make away themselves but I never heard of any that were tempted to make away themselves in the heighth of Assurance or out of the vehemency of Spiritual Desire tho the present Life be accompanied with many Vexations and Afflictions Despair maketh Men to lay violent Hands on themselves but not Assurance as Saul fell upon his Sword and Achitophel went home and hanged himself and Judas was his own Executioner But Assurance tho it desireth God's presence yet it tarrieth God's leisure Waiting is a Fruit of Faith as well as Confidence Spiritual Desires are always conceived with Submission and Obedience if God hath more work they can brook the delay of the Reward and tarry for their Wages I remember a Passage of a Heathen of Tully in his Somnium Scipionis when Scipio had said If true Life be only in Heaven why stay I then upon Earth why haste I not to come to you No saith his Father unless God free thee from the Fetters of thy Body thou canst not come hither Men are born and bred upon this Condition that they should promote the good of the World You must not fly from the Duty assigned by God the Soul is to be kept in the custody of the Body till it be commanded thence by God that gave it at first This was his saying and indeed it is wonderful Christians learn to wait Gâ—d's leisure it is better to be with Christ but you must not look for your Wages till you have done your Work When a Sentinel is set upon the Watch he must not come off without the Commander's leave and till he is discharged by Authority God hath set us in a Watch and we must not leave our Ground till we have done all that is injoined us till we receive a fair Discharge This Point will serve to open two Cases 1. Case Whether Men confessing Christ may make away themselves to avoid the cruel Torments of their Persecutors and they know not certainly what their strength may be able to sustain This was a great Case in the Primitive Times and it may be still of use Eusebius telleth us lib. 8. cap. 24. that in the Time of Dioclesian's Persecution which was very bloody and cruel there were divers that procured Death to themselves by leaping down from Losts and high Places or else thrust themselves through with Knives or Swords I Answer This is sinful Christ prayeth not that his Disciples might be taken out of the World but kept from the Evil. The sinfulness appeareth 1. Because this is an Act of Disobedience contrary to the Law of God Thou shalt not kill now the more unnatural any Act is the greater is the Crime A Man is not Lord of Life and Death 2. It is an Act of Distrust 1 Cor. 10.13 There hath no Temptation taken you but such as is common to Men but God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it God will either temper the Affliction to our strength or raise our strength to the degree of the Affliction Christ hath laid in this Prayer for our encouragement in this Case Keep them from the Evil it is a making haste as if God would not be faithful but require Brick where he giveth no Straw 3. It is a disparagement and dishonour to the Cause which we maintain It robbeth God of a great deal of Glory when he calleth us out to shew our Love to him to take our Lives out of God's Hands when he claimeth them Rom. 14. 7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Providence hath singled you out to be Witnesses God by his Providence challengeth his due It is a retracting of your Vows And therefore tho God may be merciful to the Soul yet the Act is unnatural and sinful and base when God hath drawn you out to be him Champions and Witnesses to the World 2. Case is about wishing for Death You know the Law doth not only forbid Acts but Thoughts and Desires Therefore is it lawful to long for Death and Dissolution We find Instances on both Hands in the Scriptures The murmuring Israelites are taxed Exod. 16.3 Would to God we had died by the Hand of the Lord in the Land of Egypt And it is usual for Men in a pet to wish themselves dead to curse the day of their Birth and long for the day of their Death On the other side Paul out of a spiritual Affection desireth to be dissolved and to be with Christ. Phil. 1.23 I have a desire to depart and to be with Christ. What shall we say in this case I Answer in several Propositions 1. There is a great deal of difference between serious Desires and passionate Expressions The Desires of the Children of God are deliberate and resolved conceived upon good grounds and after much strugling with Flesh and Blood to bring their Hearts to it Carnal Men are loth that God should take them at their word as he in the Fable that called for Death and when he came desired him to help him up with his Burden Alas they do not consider what it is to be in the state of the Dead and to come unprovided and unfurnished into God's Presence We often wish our selves in our Graves but if God should take us at our word we would make many Pauses and Exceptions Men that in their Miseries call for Death when Sickness cometh will run to the Physician many Gifts are promised if Life could be restored None more unwilling to die than those that in a Passion wish for Death 2. We must carefully look to the grounds of these Wishes and Desires Carnal Wishes for Death arise either 1. Out of violent Anger and a pet against Providence as Jonah 4.3 Therefore now O Lord take I besâ—ech thee my Life from me for it is better for me to die than to live And Vers. 8. He fainted and wished â—n himself to die and said It is better for me to die than to live The murmuring Israelites when they felt the Famine of the Wilderness wished they had died in the Land of Egypt When Men are vexed with the World they look upon Death as a Release to take vengeance upon God to deprive him of a Servant 2. In deep Sorrow as Job 3.11 Why died I not from the Womb Why did I not give up the Ghost when I came out of the Belly And Job 6.8 9. O that I might have my Request and that God would grant me the thing that I long for Ever that it would please God to destroy me that he would let loose his Hand and câ—â—â—e off Elisha 1 Kings 19.4 He
own Will begat he us with the Word of Truth that we should be a kind of First-fruits of his Creatures The First-fruits were the Lord's Portion Or else by the consent of their own Vows Rom. 12.1 I beseech you that you present your selves a living Sacrifice holy acceptable to God that is your reasonable Service They have dedicated and devoted themselves to God God calleth for it when he saith My Son give me thy Heart God will have his own Right established by the Creatures Consent it is a necessary Fruit of Grace 2. Purged by degrees and made free from Sin this is to be sanctified to be purged from the Corruption of Sin and the World We are not only accounted holy but we are made holy and that cannot be till we are purged because we come into the World polluted with the Stain of Sin 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God There is a Stain and an Uncleanness sticketh to our Natures and defileth all our Actions we need to be purged 3. Endowed with God's Image and Likeness not only cleansed from Sin but adorned with Grace as the Priests under the Law were not only washed but adorned with gorgeous Apparel To be sanctified is more than to be purified because it noteth not only the Expulsion of Sin but the Infusion of Grace 2 Tim. 2.12 If a Man therefore purge himself from these he shall be a Vessel unto Honour sanctified and meet for the Master's use and prepared unto every good Work Besides purging Sanctification addeth somewhat more they are not only purged from the Filthiness of Sin but prepared by the Infusion of Grace for every good Work made holy as God is holy 2. Why we should chiefly mind it in Prayer 1. Because of the Excellency of it It is God's Glory Angels Glory Saints Glory God's Glory Exod. 15.11 God is glorious in Holiness Angels Glory who are called Mat. 25.31 Holy Angels And the Saints Glory Eph. 5.26 27. That he might sanctify them with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blemish The Church's Honour lieth not in Pomp and outward Ornament but in Holiness 2. Because God aimeth at it in all his Dispensations Election Eph. 1.4 According as he hath chosen us in him before the foundation of the World that we should be holy and without blame before him in Love 2 Thess. 2.14 God hath from the beginning chosen you through Sanctification of the Spirit and belief of the Truth God chuseth us that we may be of a choice Spirit As when Esther was chosen out among the Virgins then she was decked with Ornaments so when we are chosen by God we are beautified with Holiness Redemption Eph. 5.26 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word His Promises 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. His Providences Heb. 12.10 They verily for a few days chastened us after their own Pleasure but he for our Profit that we might be Partakers of his Holiness Earthly Parents correct their Children out of meer Passion but he to renew our Affections to sanctify us for himself that the Husk may flie off He bestows Blessings to encourage us in Holiness 1 Tim. 6.17 18. Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all Things to enjoy That they do good that they be rich in good Works ready to distribute willing to communicate That your Riches may be Instruments of Piety not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances That he might sanctify them by the washing of Water through the Word Ephes. 5.26 This is God's Aim and it should be ours Vse is to teach us what to seek for our selves and others not temporal Felicity so much as Sanctification not Deliverance from Afflictions nor outward Blessings so much as the sanctified Use of them This is to pray for one another out of the Communion of the Spirit and for our selves out of a Principle of the Divine Nature Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak but Grace must be heard first Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added unto you These are for Overplus 2. Observe from the Matter he had prayed for Conservation from Evil now for Sanctification It is not enough to keep from Evil but we must be holy and do good Psal. 34.14 Depart from Evil and do good Isa. 1.16 17. Cease to do evil learn to do well God hateth Evil and delighteth in Good as we must hate what God hateth so we must love what God loveth Eadem velle nolle I durst not sin God hateth it I durst not omit this Duty God loveth it Our Obedience must carry a proportion with the Divine Mercy not only be positive but privative Divine Mercy spareth and saveth God is a Sun and a Shield Psal. 84.11 Therefore we must not walk in the Counsel of the Vngodly nor stand in the Way of Sinners nor sit in the Seaâ— of the Scornful But our delight must be in the Law of the Lord and in his Law must we meditate day and night Psal. 1.1 2. We must have Communion with Christ in all his Acts in his Death and Resurrection he mortifieth Sin and quickneth the Heart Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto Sin but alive unto God through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man quickneth the New In the Word which is the Rule there are Precepts and Restraints therefore we are not only to escape from Sin but there must be a delight in Communion with God there must be an eschewing what God forbiddeth and a practising what God commandeth Thus are we obliged from our Approver our Principles our Encouragements our Rule Vse Let it press us not to rest in abstaining from Sin Men are not vitious but they are not sanctified The Pharisees Religion ran upon Negatives 1. Both are alike contrary to the New Nature 2. Both are alike disserviceable to the Work of Grace 3. Both are hated by God 1. Both are contrary to the New Nature it hateth Evil and loveth Good There is a putting off and a putting on Ephes. 4.22 That ye put off concerning the former Conversation the Old Man which is
condemned and killed the just and he doth not resist you but some if they had their wills would adjudge them to the bottom of Hell John 16.2 They will put you out of the Synagogues as well as kill you That is curse and condemn you to Hell which is the second death but their rash censures are not ratified in Heaven their cursing hurts no more than their absolution benefiteth us therefore this is not the meaning the words relate to the supream Court What fear is there of condemnation by God when he declareth his mind concerning the justification of such as believe in Christ Now God hath expresly said That he that believeth shall not come into condemnation and who dareth to contradict his sentence False Teachers may deny this comfort to the penitent believers and make their hearts sad whom God would not have made sad but God will not retract his grant and the sentence of any judge on this side God needeth not to be stood upon 'T is on their part presumption and usurpation of the Throne of God and their act cannot do us harm we stand or fall to our own proper Lord and Master 2. The ground of the challenge We are acquitted from condemnation on Christs account this blessing runneth in the channel of his Mediation four branches of it are here mentioned 1. Christs Death 2. Resurrection with an yea rather 3. His Exaltation at the right hand of God 4. His intercession for us all which would be in vain and lose their effect if any condemnation were to be feared by us From the whole observe 1. That freedom from the fears of Condemnation is one great priviledg of true and sound believers 2. That our triumph over the fears of condemnation ariseth from the several acts of Christs Mediation For the first Point That freedom from the fears of condemnation is one great priviledg of true and sound believers What a great priviledg it is will appear 1. By the dreadfulness of the sentence 2. The difficulty to get rid of these fears 3. The sure and solid grounds of a believers peace 1. The dreadfulness of the sentence To condemn is to adjudg to punishment and for God to condemn is to adjudg us to everlasting punishment the final sentence is set down Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels In the general they are pronounced cursed but in particular there is the poena damni the loss of Gods Favour and Presence and Glory they depart from God who made them at first after his Image from the Redeemer whose Grace was offered to them but slighted by them from the Holy Ghost who strove with them to sanctifie them and reduce them to God till they quenched all his motions and expelled him out of their hearts The Disciples wept when Paul said Ye shall see my face no more But what anguish will fill the hearts of the reprobate when God shall say to them Ye shall never see my face more you are now cut off from all hopes and possibility of salvation for ever Wicked men banish God out of their company now Job 21.14 Depart from us for we desire not the knowledg of thy ways God will then be even with them and banish them out of his presence not from his essential presence for that is with them to their everlasting misery but from his gracious presence which is the everlasting delight of the saints and from all possibility of acceptance with him 2. Poena sensus into everlasting fire prepared for the devil and his angels Into fire not purifying but tormenting for so hell is a place of torment and a state of torment Luke 16.24 I am horribly tormented in this flame And v. 25. He is comforted and thou art tormented v. 29. That they come not into this place of torment 2. It is for duration everlasting fire It had a beginning but will never have an end The Saints in all their troubles can see both banks and bottom they never met with any such hard condition but it had an end but here there still remaineth a fearful looking for more fiery indignation from the Lord The glory which they refused is everlasting glory and the torments which they incur are everlasting torments 3. 'T is said prepared for the devil and his angels This sheweth the greatness of the misery of the wicked The Devil and his Angels must be their everlasting companions they who entertained his suggestions in their hearts shall then remain for ever in his company and society as Christ with his blâ—ssed Angels and Saints make one Kingdom or family living together in perpetual blessedness so the Devil and his Angels and the wicked make one society living together in perpetual misery This is the sentence of condemnation in the Christian notion of it 2. The difficulty to get rid of these fears 1. We all deserve condemnation upon many accounts both upon the account of original sin Rom. 5.18 As by the offence of one judgment came upon all to condemnation so by the righteousnese of one the free gift came upon all to justification of life Our actual offences make it more our due for the wages of sin is death Rom. 6.23 The second death as well as the first 2. In our natural estate we were actually condemned by the sentence of the law which is confirmed by the Gospel if we refuse the offered remedy John 5.18 19. He that believeth not is condemed already And v. 12. This is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil 3. Our consciences own it that where there is guilt there will be condemnation and therefore our own hearts condemn us 1 John 3.20 And unless this condemnation be reversed and that upon good grounds we can have no firm and solid peace within our selves conscience speaketh aloud this truth and is the more to be regarded partly because the fears of the guilty creature are founded in the nature of God his Holiness and Justice his pure Holiness Hab. 1.13 Thou art of purer eyes than to behold iniquity 'T is a natural truth that sin is displeasing to God and maketh the sinner hateful and loathsom to him and worthy to be cast off and punished by him Gods holiness is at the bottom of all our fears we fear his wrath because 't is armed with an Almighty Power we fear his Power because 't is set a work by his Justice we fear his Justice because 't is awakened by his Holiness which cannot endure sin and sinners 1 Sam. 6.20 And the men of Bethshemesh said who is able to stand before this Holy Lord God So also on the other hand all mens security ariseth from a misprision of Gods nature as if he were not so holy Psal. 59.21 Thou thoughtest that I was altogether such a one as thy self Not much offended with sin Now for the
at last As in the Text the foolish Virgins and in the 7th of Matth. The foolish Builder There are four Reasons of this 1. Self-love Which blindeth a man in Judging of his State and actions Pro. 16.2 All the wayes of a man are right in his own eyes 'T is natural to a man to have a good conceit of his own wayes so Pro. 30.12 There is a Generation of men pure in their own eyes yet not washed from their filthiness A man will favour himself be a Parasite to himself A self-suspecting Heart is very rare John 13.23 24. and 2 Sam. 12.7 2. An Overly sense of their Duty and belief of the World to come Temporaries have but a taste of heavenly Doctrine Heb. 6.4 a light tincture the act of their Faith is not so intense and serious as to set them a work with all life and diligence or to enable them to Judge impartially whether they are able to bear the coming of Christ yea or no. Presumption is the Child of Ignorance and Incogitancy they do not consider of the strictness of the Gospel-law or the Impartiality of the last dayes Account there is but a notional sleight superficial uneffectual apprehension of these things An Ignorant person is fool-hardy he doth not weigh the danger 'T is not the greatness of our Confidence but the acuteness of our Sense 3. Want of searching or taking the course whereby we may be undeceived Jer. 8.6 No man repented of his wickedness saying What have I done Yea when searched and their natural face shewed them Jam. 1.23 24 they will not search and try their wayes A Temporary is seldom discovered to himself 'till it be too late but you may find him by these notes usually he is sloathful he is not a laborious Christian sound exercise maketh us feel our Condition he is not self-searching he doth not look into himself he smothereth those misgivings of Heart which he hath and will not consider the Case or return upon himself If they do not search they cannot know themselves if they should search they do not like themselves they chuse the latter 4. Building upon false Evidences or upon sandy foundations A formal Professor may go very far towards Salvation Temporaries may have awakening Grace much trouble about their Condition as Ahab and Judas So many are full of doubts and stinging fears and make their case known would fain be eased of their smart They may have enlightning Grace Heb. 6.7 more than many true Christians have Rom. 2.18 have an approbation of the things that are excellent being instructed out of the Law 2 Tim. 3.5 having a form of Godliness Grammatically and Logically have a clearer understanding of the sence of words the contexture and dependance of Truths be able to defend any sacred Verity and express their minds about it yea some sense of Christ and Heaven and Glory yea they may have affecting grace be wonderfully taken with the glad tydings of the Gospel may have some taste of the Grapes of the good Land may desire to die the death of the Righteous Numb 23.10 desire the bread of life Joh. 6.34 they may delight in holy things Isa. 58.2 as Herod heard the Word which John preached gladly and Mark 6.20 the stony ground heard the Word with joy But they have not renewing Grace heart-transforming Grace sin-mortifying Grace nor world-conquering Grace yet something like these they may have something like transforming grace a Change wrought in them though not such as puts Grace in Sovereignty and Dominion As to Sin-mortifying grace there are some Conflicts with sin and they may sacrifice some of their weaker Lusts yet the Flesh is not crucifyed As to World conquering grace they may profess long hold out against a Persecution 1 Cor. 13.1 If I should give my body to be burnt and have not Charity it profiteth not Compare Acts 19.33 with 2 Tim. 2.10 and 2 Tim. 4.14 Yea they may keep some Profession till death have a good esteem among the People of God and yet the Heart never be throughly subdued to God 1 VSE Oh then let us not be high-minded but fear Rom. 11.20 And let all this that hath been spoken tend to weaken the security of the Flesh but not the Joy of Faith Let it batter down all your false confidence and carnal security by which you are apt to deceive your own Souls and make you build more surely for Heaven Consider 1. God may see that which your selves or men do not For he seeth not as man seeth Others look upon appearance you your selves may be blinded with your own self-love but God knoweth all things seeth all things therefore though thou hast a Name yet perhaps art dead Rev. 3.1 And though we know nothing by our selves yet we are not thereby justified 2 Cor. 4.4 2. How dreadful it is to know our Errour by the Event rather than by a Search The foolish Virgins said to the wise Give us of your Oyl for our Lamps are gone out They began to see their defect when it was too late The foolish Builder that built his House upon the sand his Building made as fair a shew as any but it fell and great was the fall of it So is the Hope of the Hypocrite when God cometh to take away his Soul then they will see and bewail their deceits of Heart but have no time to remedy them Many think they have Godliness enough while they live but when they come to die they will find it little enough and all their false hopes will leave them ashamed 3. We have need again and again to bring the grounds of our Confidence into the sight and view of Conscience that we may be sure they will hold weight Psal. 44.18 Our heart is not turned back neither have our steps declined thy way 2 Cor. 1.12 This is our rejoycing the testimony of our Conscience At least when you suspect your selves how do you make a shift to quiet your Consciences Is it upon solid grounds and such as will bear weight in the day of Christ Many are strongly conceited of themselves when there is little ground for it Luke 13.24 Many shall seek to enter but shall not be able Rev. 3.17 Thou thoughtest that thou wert rich and increased with goods when thou art poor and wretched and blind and naked In a poor case to meet the Bridegroom but they thought themselves in a happy Condition 2 VSE To excite you to this Duty Take these Considerations First Your Cure is not fully wrought you are not yet brought home to God 1 Pet. 3.18 Christ also suffered for sin the just for the unjust that he might bring us to God Secondly To keep to your first beginnings after a long time of growth is to be Babes still Heb. 5.12 13 14. When for the time ye ought to be teachers ye have need to be taught the first Principles of the Oracles of God and are become such as have need of Milk
only Remedy is Prayer We should not despond but meet Sorrows with a generous Confidence now the only way is to pray If we cannot look for a Deliverance we may pray for a Mitigation for shortning Affliction Mat. 24.20 Pray that your flight be not in the Winter nor on the Sabbath Day when it may be tedious to Body or Soul Pray that you may glorify God in Sufferings as Christ sueth out Support in this Request Usually when Evils are unavoidable we give over all Addresses yet our Condition is capable of Mercy if the Hour be come beg that a Spirit of Glory may rest upon you 5. Christ knew his Hour There was no Traitor by Judas was not present the Souldiers were not come to apprehend him All was yet in the dark and kept secret in the Bosom of the Priests and Elders It confirmeth us in the belief of the Omnisciency of Christ He knew the moment of his Suffering before there was any appearance of it All things are open and naked before him with whom we have to do And be seeth our Thoughts afar off 6. Christ knew the Hour was come yet he seeketh not an hiding-place or to avoid the Storm by flight How many natural and supernatural Ways had Christ to escape he could have smitten them with a Beam of Majesty It noteth the willingness of Christ to suffer all this Trouble and Danger for our sakes as our Conqueror When Christ was to grapple with our Enemies he did not decline the Battel but with Courage and Confidence entred into the Lists with Death and Hell As our Sacrifice he went willingly to the Altar not like a Swine but like a Sheep not with Howling and Reluctancy but with a ready Patience 7. The Act of Christ's Death was quickly over it was but a short space of time he calleth it an Hour Psal. 110.7 de Torrente bibet He shall drink of the Brook in the way a Draught of Death He tasted Death for every one Heb. 2.9 At one Draught he drunk Hell dry as to the Elect. Object But we were to suffer eternally and Christ was to bear our Sorrows I Answer Though Christ paid the same Debt yet through the Excellency of his Person it was done in a shorter time A paiment in Gold is the same Sum with a paiment in Silver or Brass only through the excellency of the Metal it taketh up less room 8. The Hour is come By way of Argument he sheweth the occasion of his Prayer in this Hour of Sadness and Ignominy I am to be betrayed condemned buffeted crucified my Majesty will be obscured and my Death like a Vail drawn upon my Glory Now glorify me in this Hour Indeed thus it was in all Christ's weakness and abasement there was some adjunct of Glory In his Incarnation he is thrust out into a Manger a place for Horses but there he is worshipped A Star in Heaven is hung up for a Sign of that Inn where Christ lay a new Bone-fire to welcome that great but poor Prince into the World He is apprehended by the Souldiers but they are driven back and twice checked in their rude Attempt by the Beams and Emissions of his Divine Glory He is tempted by the Devil in the Wilderness but Angels are sent to minister to him He had not wherewith to pay tribute to Caesar but the Sea payeth Tribute to him and a Fish bringeth the Mony When he was crucified and scoffed at Heaven it self becometh a Mourner and puts on a Vail of Darkness the High Priest did not rend his Cloaths but the Vail of the Temple was rent in twain from the top to the bottom One Thief scoffed him but another proclaimed him King When Man denied him the Creatures preach up his Glory Thus Christ in the saddest Hour is still glorified And thus it is with the Children of God Afflictions on wicked Men are evil and all evil but to the Saints a mixed Dispensation sweet Experiences they have in the midst of sad Calamities and Mercy in the midst of Wrath. Glorify thy Son This is the Request it self What is the meaning of it Origen understandeth it of the very Ignominy of the Cross it self which was to Christ a Glory Gloria salvatoris patibulum triumphantis The Cross was not a Gibbet but a Throne of Honour and Calvary to Christ was as glorious as Olivet It is expressed by lifting up But certainly this cannot be intended here because it was the lowest Act of his Humiliation and Abasement This is made the Motive and Reason of his Request the Hour is come by which as we have seen he intendeth that sad ignominious Hour In short it is meant either of God's glorifying him in his Sufferings or God's glorifying him after his Sufferings as will appear by the Sequel and two parallel places 1. Glory in his Sufferings It is said John 13.31 32. Therefore when he was gone out Jesus said Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him The meaning is now he is to shew himself a glorious Saviour by which God shall also be glorified for which he will uphold and reward him So Glorify thy Son He intendeth those Passages by which his Glory is manifested to the World And so he intends 1. Miracles While Christ suffered the Frame of Nature seemed to be out of Course Mat. 27.51 The Vail of the Temple was rent in twain from the top to the bottom and the Earth did quake and the Rocks rent And vers 54. When the Centurion and they that were with him saw these things they feared greatly saying Truly this was the Son of God 2. Support and Strength This was Christ's last Combat and he was to discover the Strength and the Power of the Godhead Now he prayeth for those Tokens and Significations of the Divine Power in his Death to undeceive the World and that the Disciples might receive no Scandal by his Cross. 2. Glory after Death so it is said John 7.39 That the Spirit was not yet given because Christ was not yet glorified Till his Resurrection and Ascension into Heaven he was not inaugurated into the Headship of the Church and gave not out those Royal Largesses and Gifts of the Spirit So that by this Prayer Christ intendeth the Resurrection and all the Consequents of it His Resurrection by which his Divinity was declared Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of Holiness by the Resurrection from the Dead His Ascension and invisible Triumph Col. 2.15 Having spoiled Principalities and Powers he made a shew of them openly triumphing over them in it Ephes. 4.8 When he ascended on High he led Captivity captive and gave Gifts unto Men. The Reception of his Humanity to Heaven and his sitting down at the right Hand of God Phil. 2.9 10 11. Wherefore God also hath
our Sins This had its rise from the Grace and Mercy of the Father But let us see what the Father doth in the Business of our Redemption that we may with comfort look upon Christ as a constituted authorised Mediator by the Decree and Counsel of Heaven 1. As the Supream Author it was the Father's Contrivance and Motion to Christ to regard the Case of Sinners I look and there is no Intercessor I see there is none fit to go between fallen Man and me Son you shall take their Case in Hand And therefore he is said to give Christ John 3.16 God so loved the World that he gave his only begotten Son In the purpose of his Thoughts to send Christ Gal. 4.4 When the fulness of the Time was come God sent forth his Son made of a Woman I shall open it in the next Verse To sanctify him John 10.36 Say ye of him whom the Father hath sanctified and sent into the World c. to consecrate him for the great Work of Redemption as when a thing is set apart for Divine Uses and Purposes it is said to be sanctified so was Christ sanctified when he was set apart for the Work of Redemption Nay to seal him John 6.37 Him hath God the Father sealed a Metaphor taken from those who give Commissions under Hand and Seal Christ is a Mediator confirmed and allowed under the Broad Seal of Heaven So Heb. 10.5 A Body hast thou prepared for me And Vers. 7. Lo I come in the Volume of the Book it is written of me to do thy Will O God as if God had set down in a Book a Dâ—aught and Model of his Designs and then shewed it to Christ. 2. As the Supream Cause in whom Divine Power was eternally resident he assisteth Christ in the accomplishment of this Work and qualifieth him for his Office with Power and Mercy Christ in his own Person would shew us the Fountain from whence all Mercies do arise Psal. 45.7 He was anointed with the Oil of Gladness above his Fellows the Father is not only said to beget him but to anoint him His compassionate Spirit he received from the Holy Ghost Luke 4.18 The Spirit of the 〈…〉 on me because the Lord hath anointed me to preach the Gospel c. God gave him tenderness and bowels to poor broken-hearted Sinners So for Power and Strength John 5.19 The Son of Man can do nothing of himself as separate and distinct from the Eather not out of any weakness but because of the Unity of the Essence as God and on the foederal Agreement as Mediator 3. As Supream Judg he appointeth his Sufferings and the measure of the Satisfaction he was to make Acts 4.28 To do whatsoever thy Hand and thy Counsel determined before to be done Whatever Men did to him it was by his Hand and Counsel We must look to an higher Court from God's Providence to God's Decree If it had been done without his knowledg and consent nothing would have been done for our Salvation Him being delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the determinate Counsel of God ye have taken Acts 2.24 a word taken from Alms to Beggars We wanted a Price for our Redemption and God gave it out of his own Treasury Rom. 4 ult He was delivered for our Offences a Metaphor taken from a Judg who delivereth up the Malefactor into the Hands of the Executioner Christ was delivered by God as our Surety one that by his Decree was to be responsible to his Justice for Man's Sin The Father was to reward him for this by raising him from the dead and to give him leave to return to his own Glory therefore he asketh leave to return to Heaven Vers. 5. And now O Father glorify thou me with thine own self with the Glory which I had with thee before the World was After the Price and Ransom was paid the Father was to give Christ a Power to rise from the Dead and to go into Heaven There is Potestas and Potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ had Power in himself and leave from the Father till the Father should declare himself to be satisfied Christ was not to be dismissed from Punishment Our Surety was not to break Prison but honourably to be brought out by the Judg for this was the Assurance God would give the World Acts 17.31 He will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the Dead It is not only an Effect of the Divine Power but an Act of Divine Justice And being raised up he is to be crowned with Glory and Honour as having abundantly done his Work for the Salvation of Creatures Heb. 2.9 We see Jesus for the suffering of Death crowned with Glory and Honour The Father's Heart was so taken with it that he honoureth Christ for this Reason And again he giveth Power and Authority to save Sinners Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give Repentance to Israel and forgiveness of Sins He hath raised him up to be a Prince of Salvation Here is the end of all that Christ as Mediator might be in a Capacity to bring Souls to Heaven And in this Work there is a constant co-operation of the Divine Power 1 Cor. 1.30 Of God he is made to us Wisdom and Righteousness and Sanctification and Redemption All the Emanations of Grace come originally from the Father in and through Christ to all his Members Vse 1. Comfort What would have become of us if the Father himself had not found out such a Remedy God had Power to punish Sins in our own Person he needed no Mediator To save Sinners is not proprietas divine naturae but opus liberi consilii it dependeth on God's Appointment and if Christ had been a Mediator only by the Vote of the Creature he might have been refused Exod. 32.33 Whosoever hath sinned against me him will I blet not of my Book These is much in the Father's Act. Now God hath given Christ a Faculty to this purpose when we go to God we may offer a Mediator authorized by himself thou hast sent thy blessed Son to be a Mediator for me 2 Epist. John 9. He that abideth in the Doctrine of Christ he hath the Father and the Son You may urge it upon your Fears and Suggestions of Satan God is not only the wronged Party but Supream Judg it is no matter what Satan saith or your own Hearts say if the Lord hath said he will accept Sinners in Christ. Rom. 8.33 34. Who shall lay 〈◊〉 thing to the charge of God's Elect It is God that justifieth who is he that condemneth It is Christ that died Who can condemn Satan may say I can and Conscience I can God whose Act is Sovereign doth acquit God hath so great an interest in Christ that he can deny him nothing John 14.31 That the World may
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
Blood the Stomach the Meat the Liver imparts Blood to the Veins and the Stomach sends the Food abroad into its proper Vessels and Channels So God's Children impart their spiritual or temporal Gifts as the Body needeth When a Famine was but prophesied the Disciples thought of sending relief according to their ability to the Brethren of Judea Acts 11.29 It is never right but when there is this forwardness to distribute and communicate according to the Necessities of the Body II. Why Christ valueth it so much as to make it his only Request for Believers in the present State I answer We can never be happy till we have a share in this Union 1. Because God hath instituted the Mystical Union to be a means to convey all Grace to us Grace to us here and Glory hereafter we receive all from God in it and by it Christ without us doth not save us but Christ in us Christ without us is a perfect Saviour but not to you the Appropriation is by Union Generally we think we shall be saved by a Christ without us He came down from Heaven took our Nature died for Sinners ascended up into Heaven again there he maketh Intercession all this is without us Do not say there is a Saviour in Heaven is there one in thy Heart Col. 1.27 Christ in you the Hope of Glory He doth not say Christ in Heaven the Hope of Glory though that is a Fountain of Comfort but Christ in you 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption Whatsoever is imputed or imparted Light Life Grace Glory it is still in him Still look to Christ within you It were a merry World to carnal Men to be saved by a Christ without them Christ without establisheth the Merit but Christ within maketh Application 2 Cor. 13.5 Know ye not your own selves how that Christ is in you except ye be Reprobates Unless first or last he be in you though disallowed for the present he will be of no advantage to you You have nothing to shew till you feel Christ within you All the Acts of his Mediation must be acted over again in the Heart His Birth he must be born and formed in us Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you His Death Rom. 6.4 Therefore we are buried with him by Baptism into Death His Resurrection Col. 3.1 If ye then be risen with Christ seek those Things that are above His Ascension Eph. 2.6 And hath raised us up together and made us sit together in heavenly Places in Christ Jesus His Intercession Rom. 8.26 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered The Acts without us do us no good unless we have the Copy of them in our own Hearts 2. It is the Ground of that Exchange that is between Christ and us we communicate to him our Nature our Sins and Troubles and Christ communicateth to us his Nature and Merits and Priviledges What hath Christ from thee thy Nature thy Sins thy Punishments thy Wrath thy Curse thy Shame and thou hast his Titles his Nature his Spirit his Priviledges All this Interchange between us and Christ is by virtue of Union All Interestsly in common between Christ and the Church he taketh our Nature and is made Flesh and we are made Partakers of the Divine Nature 2 Pet. 1.4 He is made the Son of Man we the Sons of God He had a Mother on Earth we a Father in Heaven He is made Sin we Righteousness 2 Cor. 5.21 Who hath made him to be Sin for us that we might be made the Righteousness of God in him He was made a Curse that we might have the Blessing of Abraham Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written Cursed is every one that hangeth on a Tree That the Blessing of Abraham might come on the Gentiles through Jesus Christ. Thus he imparteth his Priviledges to us and assumeth our Miseries to himself he hath a share in all our Sorrows and we have a share in his Triumphs he is afflicted in our Afflictions as we ascend in his Ascension Eph. 2.6 He hath raised us up together and made us sit together in heavenly Places in Christ Jesus We live by his Life Gal. 2.20 I live yet not I but Christ liveth in me c. And we are glorified by his Glory He suffereth with us in Heaven and we reign with him on Earth He suffereth with us non per Passionem sed Compassionem not that glorified Christ feeleth any Grief in Heaven but his Bowels yearn to an afflicted Member as if he himself were in our stead and we are sat down with him in heavenly Places because our Head is there and hath seized upon Heaven in our Right It is a notable Expression Col. 1.24 Who now rejoice in my Sufferings for you and fill up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church Christ and the Church are considered as one Person whose Afflictions are determined by Providence thus much the Head must suffer thus much the Members Christ suffered his share and we ours in our turn In short Christ suffereth no more in the Body that he carried to Heaven but in his Body that he left upon Earth every Blow that lighteth on a Member lighteth on his Heart Acts 9.6 Saul Saul why persecutest thou me Christ was in Heaven at that time how could he say why persecutest thou me did he climb up into Heaven and war upon Christ in the midst of his Glory No Saul persecuted the Christians and them Christ calleth me his mystical Body As in a Throng if some Body treadeth upon your Foot the Tongue crieth out You have hurt me the Tongue is in safety but it is in the same Body with the Foot and so their Good and Bad are common For though Christ's Person be above abuse he still suffereth in his Members and he that persecuteth the Church persecuteth Jesus Christ. 3. If once interessed in the mystical Union then they are safe preserved in Jesus Christ Jude 1. Sanctified by God the Father and preserved in Jesus Christ. Verse 24. Now unto him that is able to keep you from falling c. The Union is indissoluble that is a Cabinet where God's Jewels are kept safe If a Member could be lost Christ's Body could be maimed As the Union between the two Natures could not be dissolved it was the Body of Christ in the Grave there was a Separation between his humane Body and humane Soul yet both still remained united to the Divine Nature so this Union cannot be dissolved You may
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
former sins and that penitent Believers might have eternal Blessedness instated upon them by way of inheritance therefore the most obvious thing represented in these Seals of the new Covenant must be the Death of Christ. 2. With respect to the great Benefit we stand in need of which is the destruction of sin which hath a double malignity in it for sin is considerable under a double respect as it damneth or as it defileth as it rendreth us obnoxious to Gods Justice or as it tainteth and staineth and defileth our faculties Christ considereth sin under this double respect and maketh none partakers of the benefit which cometh by him whom he freeth not from sin both as to the guilt and power by his Death our sins are expiated before God and so pardoned and also the Spirit or a new and holy Nature is put into us whereby the reigning power of sin is broken and taken away not only the guilt of sin which is opposed to Blessedness but the reign of sin which is opposed to Holiness We can never be compleatly happy till we get freed from the punishment which sin hath made our due and also get that sin destroyed which would involve us in new guilt God who is a just and wise Disposer of his Grace will not give impunity where sin remaineth in its full strength Now this being the nature of our recovery we ought to seek Communion with Christs Death that we may obtain both pardon and the gift of the Spirit and be justified and sanctified in the Name of the Lord Jesus and by the Spirit of our God or which tendeth to the same effect that we might feel the virtue of Christs Death and express the likeness of it 3. With respect to the value of Christs Death which is often recommended to us under these two Considerations 1. As a wonderful Act of Love 2. As a Price and Ransom paid for our Souls and the Blessings we stand in need of 1. As a wonderful Act of condescending Love Gal. 2.20 He loved me and gave himself for me Eph. 5.2 Who hath loved us and given himself for us an offering and sacrifice to God for a sweet-smelling savour Rev. 1.5 Who loved us and washed us from our sins in his own blood Christs Death is the greatest instance of his Love and Sacraments are a Memorial of his Love to us and therefore must needs principally relate to his Death for so they are most apt to work upon our Souls 2. They are the Price paid for the Blessings we stand in need of and so breed confidence in us The great benefit is the destruction of sin as I said before for the great occasion of this Mystery of Grace was our fallen estate which brought sin and misery upon us But the Son of God came to take away sin 1 Joh. 3.5 by dying an accursed Death to propitiate God to us and make way for the more liberal effusion of his Mercy Well then if poor Creatures have any awakening sense of their deep misery what should they look after or bless God for when they solemnly come to accept the Covenant but the Death of Christ 4. The mutual respect that is between both Sacraments For Christs Death and the immediate Benefits which result thence are represented both in Baptism and the Lords Supper in a way proper to each Baptism signifieth our first entrance into the Evangelical state and the Lords Supper our growth and progress therein Both are necessary 1. Baptism that our consent do depend upon God for the benefits of the new Covenant and perform the duties thereof may be more solemn and explicite for all the sincerity of our after-obedience doth very much depend upon the seriousness of our first consent therefore it is meet that we should be strengthened with such a bond that we should be baptized into the Death of Christ that act is an act of Love it may bind us to love him to the death who hath loved us first and in all Temptations cleave to him performing our Covenant-resolution and consent with all fidelity all the days of our lives And as it is the ground of our confidence and the price of our Blessings we may comfortably depend upon God for the gift of the sanctifying Spirit and that he will afford all necessary help to us in the use of those means which he hath appointed that we may receive the Grace and Spirit of God by virtue of this help 2. The Lords Supper is necessary to confirm and strengthen both our resolutions and dependence for nothing is more fickle and uncertain than the heart of man Men are of several sorts and sizes three I shall mention Good Christians who have a clear and undoubted Right to the Priviledges of the new Covenant yet they stand in need of the Lords Supper that they may give Christ a new and hearty welcome in their Souls by the solemn remembrance of his Love and also have their Right solemnly confirmed and ratified that their confidence and joy in the Lord may be quickned and increased Acts 8.39 Or else lapsed Believers these come by the solemn Remembrance of Christs Death to be set in joynt again and restored to Gods favour whilst both they and God renew the promise of the destruction of sin 1 Joh. 2.1 Another sort are weak wavering doubtful Christians Jam. 1.8 who come because of their imperfect estate that they may be confirmed and strengthened that the comfort of their Christianity may be more explicite and their resolutions against sin fortified that they may more glory in the Death and Cross of Christ feeling the effects of it in their own Souls Gal. 6.14 and look upon Christ not simply propounded as dead but as dead for them and themselves dead with him Vse Here is direction to us about the improvement of our Communion with Christ to look more to the effect and fruit of Sacraments have we the Communion of his Death 1. Of your Baptism Do you live as one that is washed from his sins that is baptized into the Death of Christ What vertue have you to quell sin What likeness do you express Baptism is the best preparation for the Lords Supper if you have the fruit of that you may more comfortably come to the other Joh. 13.8 If I wash thee not thou hast no part with me We are utterly unqualified and unprepared for the Lords Supper if we be not washed Now though no man can say his heart is clean yet every good Christian maketh Conscience of his Baptismal Vow he purifieth himself as Christ is pure the work is a doing If this Conscience be not in us the whole Action is lost to us yea will bring a Judgment upon us What do we come about but the destruction of sin Is it really your burden Have you not only a wish but a will to get rid of it If so you have been labouring in it you desire solemnly to remember Christs Death to
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
never thoroughly dissolved 2. Your consolations will be but small Mortification breeds joy and peace especially the mortification of a Master-sin Psal. 18.3 I was also upright before him and I kept my self from mine iniquity A man sheweth his uprightness in mastering this sin The dearer any victory over sin costs you the sweeter will the issue be Voluntarily and allowedly to commit a known sin or omit a known duty maketh our sincerity questionable Jam. 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin 3. Crosses will be many Hos. 5.15 I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 4. Doubts will be troublesom To obey Christ a little and the Flesh more is no true obedience and such will have no rejoycing of heart Job 20.12 13 14. Though wickedness be sweet in his mouth though he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels is turned into poison and becomes the gall of aspes within him Sin proveth bitter and vexing till we leave it and sinners still have a secret sting within 5. The Heart is benummed and stupefied Heb. 3.13 Hardened through the deceitfulness of sin that is the sorest Judgment to become stupid 2. To walk in newness of life First It is the most noble life the Nature of Man is capable of it is called the life of God Eph. 4.18 it floweth from the gracious presence of God dwelling in us by the Spirit which ingageth us in the highest designs Secondly It is the most delectable life Prov. 3.17 Her ways are ways of pleasantness and all her paths are peace We live upon God as represented to us in a Mediator and avoid the filthiness delusions vexations of the World and the Flesh. Thirdly It is the most profitable life it is a preparation for and introduction into eternal life Rom. 6.22 But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life SERMON IV. ROM VI. 5 For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection HERE the Apostle proveth that continuance in sin cannot be supposed in them that are really and sincerely dedicated to Christ in Baptism from the strict Union between Christ and them and their Communion already thereupon with him in his Death They are planted into Christ and particularly into the likeness of his death therefore the Virtue and Likeness of his Resurrection is communicated to them For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection In the words 1. A Supposition and 2. An Inference 1. The Supposition proceedeth on two grounds One is taken from the general Nature of Sacraments that they signifie and seal our Union and Communion with Christ. The other from their direct and immediate Use our Communion with his Death 2. The Inference and Consequence drawn thence That we shall be also planted into the likeness of his resurrection The reason of the Consequence is because if we have indeed Communion with Christ in one Act we shall have Communion with him in another for the one doth but make way for the other the death of sin for the life of Holiness But what is this Likeness of his Death and this Likeness of his Resurrection 1. The Likeness of his Death hath been already explained to be a dying to sin and to the world as the fuel and bait of sin our old man is crucified vers 6. and the world is crucified to us and we to it Gal. 6.14 Not that we are utterly dead to all the motions of sin but the reign of it is broken its power much weakened 2. What is this Likeness of his Resurrection There is a twofold Resurrection a Resurrection to the Life of Grace and to the Life of Glory The one may be called the Resurrection of the Soul the other the Resurrection of the Body Both are often spoke of in Scripture The first is spoken of here our being quickened when we were dead in trespasses and sins and raised from the death of sin to newness of life vers 4. But though Regeneration or Resurrection to the Liâ—e of Grace be principally intended yet Resurrection to the Life of Glory is not altogether excluded for the one is the beginning of the other and the other surely followeth upon it by Gods Promise the joys and bliss of the last Resurrection are the reward of those who have part in the first Resurrection and are raised to Holiness of life When the Apostle had first said Phil. 3.10 That I may know him and the power of his resurrection he presently addeth in vers 11. If by any means I may attain to the resurrection of the dead When once we are raised from the death of sin to the life of Grace then the benefit reacheth further than to any thing within time it accompanieth a man till death and after death and preserveth his dust in the grave that it may be raised into a body again and so in Body and Soul we are made partakers of the glorious Resurrection of the Just. So Eph. 2.5 6. He hath quickened us together with Christ and raised us up together with Christ the one expression signifieth our Regeneration the other our rising to Glory first he quickeneth us by his converting Grace and then glorifieth us by his rewarding Grace All that I shall say concerning this double Resurrection may be referred to these three Considerations 1. That both are the fruit of our Union with Christ his raising us to a new life and his raising us to the life of Glory Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you The same Spirit that we received by Union with Christ doth first sanctifie our Souls and then raise our Bodies 2. That the one giveth right to the other Rom. 6.8 If we be dead with Christ we believe that we shall also rise with him that is live with him in glory Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live 3. That when we are fully freed from sin then we attain to the full Resurrection somewhat of the fruit of sin remaineth in our bodies till the last Day but then is our final deliverance therefore it is called the day of redemption Eph. 4.30 Well then the meaning is If the fruits of his Death be accomplished in us we shall be sure to partake of
lowly in heart For Obedience Heb. 5.8 Though he were a Son yet learned he obedience by the things which he suffered For Patience and Self-denial 1 Pet. 2.21 23. Christ suffered for us leaving us an example that we should follow his steps Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Thus in his Graces must we resemble him 2. In his States of Humiliation and Exaltation wherein we must be content to follow him who first suffered and then entred into the Glory that he spake of His people are usually afflicted persecuted slandered now they must suffer all for the hopes of a better life because therein they do but follow the Captain of their Salvation who was made perfect through sufferings Heb. 2.10 And if we suffer with him we shall also be glorified together Rom. 8.17 So 2 Tim. 2.11 12. If we be dead with him we shall also live with him if we suffer we shall also reign with him 2 Cor. 4.10 Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our mortal flesh And in many other places where Christs Pattern is urged to bespeak our Patience and incourage our Hopes that we may bear his Cross after him with an hope of those endless Joys which our Redeemer now possesseth He first endured the shame Heb. 12.2 and was misrepresented in the World as we are but at length was vindicated being mightily declared to be the Son of God with power 3. In the special Acts of his Mediation which are his Death and Resurrection These are of special consideration for these are not barely a Pattern propounded to our imitation but have a great influence upon our dying to sin and living to Holiness To clear this let me note to you That effects of Grace in us are ascribed to those Acts of Christs Mediation which carry most correspondence with them thus our Mortification is referred to Christs dying and our Vivification to his Resurrection unto life our heavenly mindedness to his Ascension So that all Christs Acts are spiritually verified in us we dye to sin as Christ dyed for sin and rise again to newness of life as Christ rising from the dead liveth a new kind of life to what he did before Let us a little state the dependence of the one upon the other Our Acts depend on Christ four ways 1. As the Effect on the Cause 2. As the thing purchased on the Price 3. As the Copy on the Pattern 4. As the thing promised on the Pledge thereof 1. As the Effect on the Cause By the same virtue by which Christ was raised from the dead by the same Almighty Power are we raised to newness of life the same Almighty Power is engaged for working Grace and carrying on Grace and perfecting Grace in Believers which wrought in Christ when he was raised from the dead Eph. 1.19 20. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Compared with Rom. 6.4 Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 2. As the thing purchased on the Price All Christs Actions have an aspect on his Merit The Foundation was laid in his Death This Resurrection evidenceth that this Purchace holdeth good in Heaven and that his Merit Ransom and Satisfaction are perfect Rom. 4.25 Who was delivered for our offences and rose again for our justification 3. As the Copy on the Pattern or Original Christ dying and rising in our Nature is a Pattern to which all the Heirs of Promise must be conformed as the Apostle telleth us 1 Cor. 15.23 First Christ then they that are Christs 4. As a thing promised on the Pledge thereof Christ dying is a Pledge of our dying to sin and his rising a Pledge of our rising to Holiness first and Glory afterwards Therefore our old man is said to be crucified with him Rom. 6.6 and we are said to sit down with him in heavenly places Eph. 2.6 It is already done in the Mystery and shall be surely done in the effectual application in all that belong to God 5. If there be a likeness to his Death by infallible consequence there shall be a likeness to his Resurrection Those that are dead with Christ shall also live with him Gal. 2.20 I am crucified with Christ nevertheless I live Where sin is mortified there is a new life engendered which will at length end in the life of Glory It must needs be so for these reasons First Christ is not divided those that really partake with him in one Act partake with him in all it is a necessary consequence The death of sin and the life of Holiness are the two branches wherein we profess our Communion with Christ in his Death and Resurrection and therefore these cannot be sundred we must reckon upon both or else we have neither Rom. 6.11 Likewise reckon ye your selves also to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. In our dying to sin Christs dying is conspicuous in us and his Resurrection in our walking in newness of life as it was with him so must it be with us Secondly God doth not love to leave his work imperfect Now imperfect it would be if besides ceasing to do evil we should not learn to do well Amos 5.14 Seek good and not evil that you may live and again vers 15. Hate the evil and love the good Their affection to good must be evidenced by their cordial detestation of evil and their hatred of evil must kindle their affection to good This is perfect Christianity it is said of the foolish Builder That he began and was not able to make an end Luke 14.30 Our Conversion is compleat when there is a turning from sin to God Thirdly That the temper of our hearts may carry a meet proportion with the Divine Grace Duty is the Correlate of Mercy now Grace and Mercy are not only privative but positive Gen. 15.1 I am thy shield and thy exceeding great reward Psal. 84.11 The Lord God is a sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly So the godly man is described Psal. 1.1 2. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornful But his delight is in the Law of the Lord and in that Law doth he meditate day and night There is not only an abstinence from gross sins but an earnest love to God and his ways Rom. 8.1 Who walk not after the flesh but after the Spirit Fourthly This is the end of Mortification God subdueth sin to make way for the life of Grace 1 Pet. 2.24 That we
renewed ones This Argument seemeth to be urged 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations but with the precious blood of Christ c. If there be a liberty purchased and bought at so dear a rate and then proclaimed and we will not accept it it is a plain slighting the benefit we have by Christ. 5. The sins of Christians who profess a Communion with his Death are more criminal and scandalous than the sins of Heathens They never heard of the Son of God that came to redeem them from their vain conversations at so high a rate as his own precious Blood They never were called solemnly to vow integrity of life and conversation as a service due to that Redeemer as is done by Christians in Baptism All this we believe and this some have done and yet disobeyed our Masters will Heathens had no expectation of any gracious immortal reward feared no dreadful Doom nor Sentence after death We are hedged in within the compass of our duty both on the right hand the left on the right hand with the hopes of a most blessed everlasting estate on the left with the fears of an endless and never dying death all which are included in our Baptism and so if all be not mockery our old man is crucified with Christ. 6. A Christians living in sin is a greater injury to Christ than the Persecution of the Jews that crucified him because we daily and hourly do that which is more against his holy Will The rule for measuring the greatness of our personal injury and wrong is the opposition which the act includeth to the will and liking of the Party who is displeased and wronged Well then which is most displeasing to Christ his dying for sin or our living in sin Surely his dying for sin as an act of obedience to his Father or love to us was very pleasing to Christ Psal. 40.8 I delight to do thy will O my God yea thy law is within my heart He is more willing to suffer Death for us than to suffer us to live and dye in our sins You will say that is not the case we speak of not the submission of Christ but the Jews act But this will not lessen the Argument if we compare the Jews act with our disobedience that was against his Humane Life this is against his Office Now as Christ preferred his Office above his humane and natural Life so those that neglect his Office or contradict his Office are more offensive to him than those who did wrong to his natural Life Therefore those that profess Christianity and yet live in their sins do more wrong to him than Judas or Annas and Caiaphas or any that had an hand in his Death meerly as such They did wrong to Christ indeed as Cain did to Abel when he took away the life of his innocent Brother and these personal wrongs are more unpleasing to his holy Will as the Son of God than unto the affections of his humane Nature as the Son of David as sins against God more than as injuries against a man But for us who pretend to adore and worship him our crime is the more horrid because we build those things again which he came to destroy and so evacuate the fruit of his Sufferings and make his Office of no effect and thereby take part with the Devil the World and the Flesh against him 2. As it is a great incouragement as Christs Death was the Merit and Price by which Grace sufficient was purchased to mortifie and subdue our Old man The work of Mortification is carried on in the hearts of Gods people by the Spirit and the Spirit is also purchased by the Death of Christ Tit. 3.5 6. According to his mercy he saved us by the washing 〈◊〉 regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith The Spirit worketh as Christs Spirit that he might be glorified by the full extent of his Merit and in the use of means we may comfortably expect the virtue of Christ crucified We are not obliged only but inabled and are convinced of faulty laziness and despondency if we do not resist sin it is a sign we affect our slavery It is not want of power but of will Vse 1. It informeth us that Christianity is the only true Doctrine that teacheth us the right way of mortifying sin Haman refeained himself Hest. 5.10 Moral instructions cannot reach the root of this woful disease So dark are our minds so bad our hearts so strong our lusts so many are our temptations but the Doctrine Example Merit and Spirit of the Lord Jesus will do the work Vse 2. Direction Let us often and seriously consider the Death of Christ and the great condescension of the Son of God who came and suffered in our Nature an accursed Death to finish transgression and make an end of sin As the Leper was cleansed by the blood of the slain Sparrow dropped into running water Lev. 14.5 6. This signifies the cleansing of us sinners by Christ who as the Bird that was killed was put to death in the flesh but as the living Bird was quickened by the Spirit 1 Pet. 3.18 And 2 Cor. 13.4 He was crucified through weakness yet he liveth by the power of God The dropping the blood of the slain Sparrow into running water representeth Christ who came by water and by blood 1 Joh. 5.6 Blood noteth Christs Satisfaction running Water the Spirit Joh. 4.24 The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.38 He that believeth on me out of his belly shall flow rivers of living water The living Bird was to be dipped in the blood and water and then to be let go in the open field up to Heaven Levit. 14.8 The scaping of the Bird noteth the Resurrection of Christ his flying in the open field with bloody wings in the face of Heaven his Intercession or Representation of his Merit to God and herein is all our confidence Vse 3. Caution Let us not serve sin 1. See you be dispossessed of every evil Habit and Frame Many profess obedience to God but still retain the yoke of sin as Israel delivered out of the house of Bondage returned in their hearts wishing themselves there again Acts 7.39 The league between them and their lusts is not fully dissolved so that though they forsake many sins yet not all their sins they keep some beloved sin Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Herod would not part with his Herodias so they return like the dog to his vomit 2. See you resist actual Temptations God calleth to
wean us from worldly happiness To make us meet to be partakers of the inheritance of the Saints in light Col. 1.12 Vessels of mercy which he had afore prepared unto glory Rom. 9.23 In time you shall be delivered see that you have the beginning and first-fruits and that you daily grow in grace 2. With earnest Longing Rom. 7.23 O wretched man that I am who shall deliver me from this body of death 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. As to Faith 1. Fix it and be at a greater certainty against all doubts and fears not only as to your interest but the truth of the promise of eternal Life These doubts may stand with a sincere Faith but not a confirmed Faith we have much of the Unbeliever in our bosoms venture all your happiness temporal and spiritual upon this security 2. Improve it it is the work of Faith to overcome the World and the Flesh 1 Joh. 5.4 5. This is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God to over-rule our sense and appetite and to teach us to make nothing of all that would disswade us against our heavenly interest 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 and the ministry which I have received of the Lord Jesus to testifie the Gospel of the grace of God This is the true Mortification SERMON VIII ROM VI. 9 10. Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him For in that he dyed he dyed unto sin once but in that he liveth he liveth unto God THAT I may the better explain the drift of these words let us take the Apostles Method along with us His intent is to prevent an abuse of the Doctrine of the Gospel which publisheth the free Grace of God to Sinners Where sin abounded grace did much more abound From hence some did infer That therefore under the Gospel they might take liberty to sin the more their sins were and the greater they were the more they should occasion God to manifest the abundance of his Grace upon them The Apostle answereth this 1. By way of Detestation Shall we continue in sin that grace may abound God forbid 2. By way of Confutation the Argument by which he confuseth it is our Baptismal Vow and Engagement How shall they that are dead to sin live any longer therein To clear this he explaineth our Baptismal Vow in the two branches of it dying to sin and living to righteousness the one direct and the other consequential directly we are baptized into the death of Christ vers 2. but so as that we also rise again to newness of life vers 4 5. for we are united to Christ as dying anâ— rising and we are by virtue of the Union to express a conformity to both vers 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection He proveth the former part vers 6 7. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin The latter he begins to prove vers 8. If we be dead with Christ we believe that we shall also live with him How live with him As our spiritual death was answerable to the Death of Christ so our spiritual Life must be answerable to his Resurrection from the Dead as we have a Copy and Pattern for the mortifying sin in his Death so we have also a Copy and Pattern for newness of life in his Resurrection and therefore we do not in vain believe that we shall live spiritually and eternally with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him for in that he dyed he dyed unto sin once but in that he liveth he liveth unto God The better to state the Analogy and Proportion between Christs Resurrection and our rising to the Life of Grace first and then of Glory afterward The Life of Christ after his Resurrection is set forth by two thiâ—â—â— 1. The Perpetuity or Immortality of it 2. The Perfection and Blessedness of it 1. The Perpetuity and Immortality of it is delivered in three expressions First Actual dying again is denied Christ being raised from the dead dyeth no more Christs Resurrection was not a return to a single Act of Life or Life for a while to shew himself to the World and no more but to an immortal endless estate Secondly His further liableness or subjection to death is denied Death hath no more dominion over him That is thus expressed for two reasons 1. Death had once dominion over Christ when he gave up himself to dye for us he for a while permitted yea subjected himself to the power of it but Christ overcame death and put an end to its power by his Resurrection Acts 2.24 Whom God raised up having loosed the pains of death because it was impossible that he should be holden of it 2. To shew that Christ dyed not only to expiate sin but to take away the dominion and power of it in Believers therefore it is said Death hath no more dominion over him he took away sin by which death reigneth he did enough both as to the satisfying Gods Justice and our Deliverance Thirdly Any further need of his dying again is denied In that he dyed he dyed unto sin once that is he hath done his work his Death needeth not to be repeated he dyed to sin once not in regard of himself for in him was no sin but as charged with the sins of his people he sufficiently took away sin both as to guilt and power 2. The Perfection and Blessedness of his Life is intimated In that he liveth he liveth unto God This expression may imply either the Holiness of his Life in Heaven or the Blessedness of it First The Holiness when Christ was raised from death to life again he liveth to God wholly seeketh to promote his Glory in the World he liveth with God and to God with God as he is sat down at the right hand of Majesty and administreth the Mediatorial Kingdom for his Glory as indeed God hath a great deal of Honour from Christ as Mediator Phil. 2.11 That every tongue should confess that Jesus Christ is Lord to the glory of God the Father 2. The Blessedness of it Christ always lived to God even before his Death Joh. 8.29 And he that sent me is with me the Father hath not left me alone but I do always those things that please him Why then is he said after his Resurrection to live to God Answ. As freed from
teacheth us That none can be a Servant to another but by the election and consent of his own proper Will and whatsoever service men enter they enter it of their own accord the Devil cannot force us to evil and Christ will not force us to good The second Notion teacheth us That we must not judge of our service to any either to Sin or God by our professed Consent barely but by our Practice and Obedience if we obey sin we are servants to sin whatever we prosess or say to the contrary and if we do not live in obedience to God whatever Professions Vows and Covenants we make to him or with him we are not Servants of God 2. In the Application of it to the matter in hand take notice 1. Of two contrary Masters Sin and Obedience 2. Of two contrary Rewards and Wages Death and Righteousness 3. The suiting the one to the other Sin and Death Obedience and Righteousness 1. By Sin he meaneth sinning wittingly and willingly constantly easily By Death as the Wages is understood the second or eternal Death 2. The other Master By Obedience is meant obedience to God if you obey Gods commands and as our Duty is expressed by Obedience so our Reward by Righteousness He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Law of Contraries would seem to require but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Righteousness you may expound it either of our Title to Happiness or our Reward it self 1. Our Title you shall be pronounced and accepted as righteous and so Heirs of eternal Life There are many acceptations of the word Righteousness in Scripture In short take them thus 1. It may be taken in a Moral sense for a good disposition of mind and heart Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness 2. In a Legal or Judicial sense for a state of Acceptation or the ground of a Plea before the Tribunal of God So Rom. 5.19 By the obedience of one many shall be made righteous In this Judicial sense either with respect to the Precept or the Sanction 1. With respect to the Precept or the Law as it is sincerely and Evangelically obeyed 1 Joh. 3.7 He that doth righteousness is righteous And Luke 1.6 They were both righteous before God walking in all the commandments and ordinances of the Lord blameless this is opposite to reatus culpae 2. With respect to the Sanction which is double the Threatning or the Promise With respect to the Threatning so Righteousness implieth freedom from the Obligation to Punishment So 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 this is opposite to reatus poenae With respect to the Promise so Righteousness imports our Right and Title to eternal Life not from any merit in our obedience it self but Gods gracious condescension in the Covenant There is laid up for me a crown of righteousness 1 Tim. 4.8 Our Title is first by Faith then continued by new Obedience 2. It may imply the Reward it self for it is said elsewhere Isa. 48.18 O that thou hadst hearkened to my commandments then had thy peace been as the river and thy righteousness as the waves of the sea Where by righteousness is not meant any moral Vertue or gracious Disposition but Prosperity and Happiness So Prov. 8.18 Riches and honour are with me yea durable riches and righteousness thereby is meant Felicity As Iniquity is put for Punishment He shall bear his iniquity so Righteousness is put for Reward So here Righteousness is opposed to Death and signifieth eternal Life Doctrine That it greatly concerneth Christians to consider upon what they bestow or imploy their Time Service and Obedience This will be evident by these Considerations 1. That the great business which belongeth to our Duty is the choice of a Master or to consider to what we must addict our selves and upon what we bestow our minds and hearts our life and love our time and strength 1 Kings 18.21 How long halt ye between two opinions If the Lord be God follow him but if Baal then follow him He brings the business to a tryal not to give them liberty to be of what Religion they pleased but on deliberation to chuse the best So Josh. 24.15 If it seem evil to you to serve the Lord chuse you this day whom you will serve He doth not leave it to their liberty to chuse God or Idols but would have them to compare the best with the worst the service of God or the service of Devils which will be Life and which will be Death which will be good and which will be bad for them not as if it were doubtful which to chuse for that is evident to any man in his right wits nor to blunt their zeal by any demurrer in the case but rather quicken and hasten their choice but chiefly that they might chuse freely and be more firm and constant in their Covenant and to shame them that they might be more inexcusable if pretending to God they divert their obedience from him to other things Well then whom will you serve and love To whom will ye give up your minds and hearts and whole man To do what God requireth or to serve and please your Lusts Make a right choice and then be firm and true to it Will you pretend to be Servants to God and do nothing for him 2. The Considerations which must guide us in this choice are two 1. Right and Interest 2. The Good or Hurt that we all get by it for there are wages proportionable and suitable to every work 1. Where lyeth the Right to command and who hath the best Title to us Justice is to give every one his own Give unto Caesar the things that are Caesars and to God the things that are Gods Surely sin is an Usurper but God is our rightful Lord for he made us and to him we must give an account of our time strength and imployments Acts 27.23 There stood by me this night an Angel of God whose I am and whom I serve And 2. His service turneth to the best account Our Apostle telleth us Rom. 6.23 The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 3. That in a moral Consideration there are two Masters sinful Self and the Holy God This distribution comprehendeth all men either they are servants of Sin or servants to God whosoever yieldeth his consent or obedience to sin doth thereby make himself the true and proper servant of sin and whosoever yieldeth his obedience to God is the servant of God If you deliver up your selves to serve God to obey his commands you will be reputed as his Servants and so accepted
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
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
from thine own flesh Isa. 58.7 A beggar is our own flesh men in pride and disdain will not own it shut up their bowels against them but Christ had our nature in perfection this made Laban tho otherwise a churlish man kind to Jacob Gen. 29.14 Surely thou art bone of my bone and flesh of my flesh But this is not all Christ assumed humane nature that he might experiment infirmities in his own person and his heart be more tendred towards us Heb. 2.17 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succor them that are tempted We have more assurance that he will pity us who is not a stranger to our blood and hath had tryal of our nature and our miseries and temptations he knoweth the heart of an afflicted tempted man and will mind our business as his own 5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us 1. His own holy nature is a pledg of the work of Grace and the sanctification of the spirit whereby we are fitted and prepared for God for the same holy spirit that could sanctifie the substance that was taken from the Virgin so that that holy thing that was born of her might be called the Son of God he can also sanctifie and cleanse our corrupt hearts the pollution of our natures is so ingrained that we are troubled to think how it can be wrought off and these foul hearts of ours made clean but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors can purifie our persons and heal our natures how polluted soever they be 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of God So many Generations as there are reckoned up in the Story of Christs nativity Mat. 1. Abraham begat Isaac and Isaac begat Jacob c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another and tho it still run in the blood yet when Christ was born of the Virgin he sanctified the substance taken from her there the infection was stopped he was born an holy Thing Luk. 1.35 and Heb. 7.20 Who is holy harmless undefiled separate from sinners 2. His Life was a pattern of our Obedience for he gave us an example that we should follow his steps and walk as he walked he submitted to all manner of duties both to God and men Luke 2.49 Wist ye not that I should be about my fathers business There was his duty to his Heavenly Father and for his natural and reputed Parents Luke 2.51 He went down and was subject to them and still he went about doing good Acts 10 38. This was the business of his Life Obedience Christ would commend to us for he never intended to rob God of a Creature and a subject when he made man a Christian therefore he in our nature having the same interests of flesh and blood the same passions and affections would teach us to obey God at the dearest rates 3. In the same nature that was foiled he would teach us also to conquer Satan He conquered him hand to hand in personal conflict repelling his temptations by Scripture as we should do Mat. 4.10 So he conquered him as a tempter there is another conquest of him as a tormentor as one that hath the power of death so he conquered him by his death on the Cross and so his humane nature was necessary to that also Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also took part of the same that he might destroy him that had the power of death that is the Devil Christ would stoop to the greatest indignities to free us from this enemy and to put mankind again into a condition of safety and happiness 4. That he might take possession of Heaven for us in our nature John 14.2 3. I go to prepare a place for you I will come again and receive you to my self The Devils design was to depress our nature but Christ came to exalt it Satan endeavoured to make us lose Paradise but Christ came to give us Heaven and to assure us of the reality of the gift he did himself in our nature rise from the dead and entred into that glory he spake of to give us who are strangely haunted with doubts about the other world a visible demonstration that the Glory of the World to come it no fancy he is entred into it and hath carryed our nature thither that in time if we regard his offers and his promises our selves may be translated thither also 5. After he had been a sacrifice for sin and conquered death by his Resurrection He hath triumphed over the Devil and led captivity captive and gave gifts unto men in the very act of his ascention into heaven Eph. 4.8 To teach us that if we in the same nature continue the conflict and be faithful unto the death we shall triumph also and the God of peace shall tread Satan under our feet shortly Rom. 16.20 These Things occur to me for the present as the fruits and benefits of Christs Incarnation but the chief reason why 't is brought here is That God might condemn sin in the flesh shew the great example of his wrath against it by the sorrows and sufferings of Christ. 2. By his Passion this is intimated in the terms for Sin or by a Sin-offering as we have it in the margent and is confirmed in other Scriptures as Heb. 10.6 In burnt-offerings and sacrifices for sin thou hadst no pleasure In the Original 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings and for sin thou hadst no Pleasure therefore in the Translation we put the word sacrifices in another sort of letter as being supplyed so Isa. 53.10 When he shall make his soul sin that is as we well render it an offering for sin so 2 Cor 5.21 Christ was made sin for us that is a sacrifice for sin so here by sin he condemned sin in the flesh that is by a propitiatory sacrifice All things that were in the sin-offering agree to Christs Death for instance First Sin was the meritorious cause why the beast was slain the beasts obeyed the law of their creation but man had sinned against God Lev. 5.6 He shall bring his trespass offering unto the Lord for his sin which he hath sinned and the Priest shall make atonement for him concerning his sin Here was no other reason the beast an innocent creature should die so Christ died for our offences Rom. 4.25 Not his own he had no sins of his own to expiate therefore while the Sacrifice was
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâ—ds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
transgressions which he hath committed he shall live and not die The one is removed the other asserted the one is the wages of sin the other the fruit of Gods Mercy and free Gift death we naturally abhor and life we naturally love therefore the one is threatned the other promised 2. To prove it by reasons 1. If we partake with Christ in one act we shall share with him in all If dead with him we shall live with him Rom. 6.8 If we be dead with Christ we believe that we shall live with him That is if we imitate Christ in his Death then we have sure grounds of believing that after his example we shall have a joyful Resurrection to eternal life he had said before v. 5. If we be planted into the likeness of his Resurrection That is be first raised from the death of sin to the Life of Grace and then the Life of Grace shall be swallowed up in the Life of Glory 2. The mortified soul is prepared to enjoy the heavenly life as being weaned from worldly and sensual delights Col. 1.12 Who hath made us meet to be partakers of the Saints in light There is a double meetness first a meetness in point of right secondly a meetness in point of congruity and preparation of heart the one respects Gods Appointment those who are qualified according to the Covenant the other the suitableness of our affections 1. They are in respect of God deemed meet and worthy whom God vouchsafeth to account worthy Thus he doth the mortified as we proved before he then that would live when he is dead must die when he is alive 2. Preparation of heart Heaven would be a burden to a carnal heart that hath no delight in Communion with God or the company of the Saints or an holy life What would he do with Heaven A Turkish Paradise would suit better with such sensual and brutish souls now those who are dead to the flesh and the world do the better relish those things which are heavenly 'T is not their trouble but their happiness they have the consummation of their hopes and aims 3. They desire this life and groan and wait for it Which desires groans and longings being stirred up in them by Gods Spirit will not be in vain They cannot be satisfied with the Wealth Pleasures and Honours of the World they must enjoy something beyond all these things and that is God and here they enjoy him but imperfectly The more the flesh is mortified our desires to love know and enjoy God are more kindled in us Now by this these are marked out as heirs of promise for God infuseth the desire that they may be satisfied and where they are laborious they will certainly be satisfied for otherwise God would intice us to the pursuit of an happiness which he never meaneth to give 4. God promiseth it to the mortified the more to sweeten the duty Those that think it is easie to forsake sin never tried it Mortification is of an harsh sound in a carnal ear to contradict our carnal desires and displease the flesh which is so near and dear to us will not easily down with us God might exact it out of Soveraignty but he propoundeth rewards If we must pass thorough a streight gate and narrow way it leadeth unto life Matth. 7.14 Sin is such a disorderly thing and doth so invert the course of a rational nature that we should part with it by any means but especially when the case is so stated that we must live or die for ever This motive should work upon us because of our Desires and Fears 1. Our desiâ—es Corrupt nature will teach us to love our selves and so to desire happiness which we cannot enjoy if we live not for the dead are neither capable of happiness nor misery tho we are unwilling to deny the flesh or renounce the Credit Profit or Pleasure of sin or grow dead to the world or worldly things yet we are willing enough of life and happiness therefore God promiseth that we desire that we may submit to those things which we are against as we sweeten bitter Pills to Children that they may swallow them down the better they love the Sugar tho they loathe the Aloes So God would invite us to our duty by our interest if Mortification be an unpleasing task it conduceth to our life Prov. 8.35 36. He that findeth me findeth life saith Wisdom and he that sinneth against me wrongeth his own soul and he that hateth me loveth death Who would be so unnatural as to wrong his own soul To murder himself to court his own death and destruction 'T is not only against the Dictates of Grace but the desires of Nature There is nothing can be supposed to enfeeble this Argument but these Two things 1. Mens vehement addictedness to their carnal courses that they will rather die than part with them 2. That this life which the Promises of the Gospel offer is an unknown thing it being to be injoyed in the other world Both are truths yet the Motive is still forcible 1. How addicted soever men are to any outward thing yet to preserve life they will deny themselves Job 2.4 Skin for skin and all that a man hath will he give for his life It was a truth tho it came out of the Devils Mouth Nothing is so dear to a man as his own life men will spend all that they have upon the Physitian to recover their health Luke 8.43 Yea they will hazzard the members of their own body cut off a Leg or an Arm for preserving life and shall not we part with a lust to get life Who would sell his precious life at such a cheap rate as the pleasing of a vain and wanton humour 2. But this life which is not a matter of sense but of faith is not likely to be much valued Answer There is some inclination in the heart of man to eternal life nature gropeth and feeleth about for an eternal good and an eternal good in the enjoyment of God Act. 17.27 as blind men do in the dark Tho man by nature lyeth in gross ignorance of the true God as our Lord and Happiness yet the sense of an Immortality is not altogether a stranger to nature such a conceit hath been rooted in the minds of all Nations and Religions not only Greeks and Romans but Barbarians and People least civilized they have thought so and been solicitous of a life after this life Herodotus telleth us that the ancient Goths thought their souls perished not but went to Zamblaxis the Captain of their Colony or Founder of their Nation and Diodorus Siculus of the Egyptians that their Parents and Friends when they died went to some eternal habitation Moderate Heathens when they are asked about Eternal Life and Judgment to come as to Judgment to come they know it not but this thing they know that the condition of men and beasts is different but what their
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
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
to him dependeth upon his love to us and 't is the reason Christ loveth us first best and most 1 John 4.19 We love him because he loved us first That is because of the great things he hath done for us in a way of satisfaction to reconcile God to us and in a way of conversion to reconcile us to God and in a way of preparation for our eternal blessedness in the fruition of God In a way of satisfaction 't was his love ingaged him to die for us Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 Who hath loved us and washed us in his blood This was the internal bosome-cause of all that he did for us His love in conversion in that he brought us home to God Eph. 2.4 5. For his great love wherewith he loved us when we were dead in sins he quickned us So his rich preparations for our blessedness 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him And 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore the world knoweth us not behold now are we the Sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Now what is of such moment as to cause us to cease loving him who hath loved us at such an high rate Secondly 'T is the effective cause not an exciting argument only for his love inclines to improve his power to preserve us in a state of Grace Three things concur to that His intercession with God His giving the Spirit to his people and his Government over the world 1. Christ intercedeth for us in all our conflicts and temptations because he loveth us and is mindful of us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted And Heb. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are Therefore let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in a time of need He knoweth what it is to suffer hunger and nakedness and poverty and exile and contempt in the world he knoweth the heart of a tempted man therefore he will have compassion upon us and procure seasonable help for us He knoweth how hard a thing it is to be tempted and not to sin he himself was hard put to it though he had such power to overcome temptations he sitteth at the right hand of God for this end and purpose 2. His giving the Spirit to help us and relieve us and preserve his people in temptation Phil. 4.13 I can do all things through Christ which strengtheneth me Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. 1 John 4.4 Greater is he that is in you than he that is in the world 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me If Christ will stand by us and keep us in his own hand what shall separate 3. Christ hath the Government of the world or a power and dominion over all things which may help or hinder his peoples happiness therefore his love inclineth him to order all things so as may be for their good John 5.22 He hath committed all judgment to the Son and John 3.35 He hath given all things into his hand So Eph. 1.22 Head over all things to the Church Things are not left to the arbitrement or uncertain contingency of second causes but are under the Government of a supream providence the Administration of which is in the hands of him that loved us and therefore he will exercise his Dominion as shall be for Gods glory and our good and so curb all opposition and moderate all temptations as may be consistent with his love and care over us 1 Cor. 10.13 He will not suffer you to be tempted 〈…〉 you are able In short being so near to God and having the dispensation of 〈◊〉 â—pirit and the Administration of Providence his great love maketh him pity his people in their necessities they are his dear purchase therefore he will not lose them John 13.1 Jesus having loved his own which were were in the world he loved them to the end They were in the world when he was to go out of the world left on the midst of waves when he was got ashore He knew the dangers to which they were exposed if they miscarry his own people miscarry therefore his heart is moved with all their dangers and difficulties and when we are most in danger then is love most at work to provide help for us in all our temptations as the mother keepeth with the sick child 5. That love which cometh from the impression of this love is of an unconquerable force anâ— efficacy Cant. 8.6 Love is strong as death jealousie as cruel as the grave the coals thereof are as the coals of fire which hath a most vehement flame many waters cannot quench love neither can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned There the vehemency and unconquerable constancy of love is set forth it will not be quenched it will not be bribed At this rate Christ loved us his love was as strong and stronger than death He debased himself from the heighth of all his glory to the depth of all misery for our sakes suffered death and overcame all difficulties His love carryed him to us his love could not be quenched by the waters of affliction for he endured the Cross and despised the shame Heb. 12.2 And his love would not be bribed by the offers of Preferment Matth. 4.9 All these things will I give if thou wilt fall down and worship me Ease Matth. 16.22 Then Peter took him and began to rebuke him saying be it far from thee Lord this shall not be unto thee Honour Matth. 27.40 42. If thou be the Son of God come down from the Cross let him come down from the Cross and we will believe him None of this could draw him from his work and in their measure 't is fulfilled in Christians waters cannot quench it Acts 21.13 What mean ye to weep and break my heart for I am ready not only to be bound but to die at Jerusalem Rev. 12.11 And they loved not their lives unto the death They have not learned to love at a cheaper rate It will not be â—ribed Matth. 19.27 And Peter said We have forsaken all and followed thee Luke 14.26 If any man come to me and hate not his Father and Mother and Wife
force of Nature or done beside the order of Second Causes We wonder when we read that Iron did swim as 2 King 6.6 Yet his hanging the world upon nothing is a greater miracle There is nothing but the fluid Air to support this vast body and consistence of Earth that we tread upon We wonder at the Curiosities of Art whereas the Lords Ordinary works look very Common-like in our Eyes as to go no farther The frame of our own Bodies is very Curious and exact So many Bones Arteries Veins and Sinews c. And all disposed in such a comely proportion Well then the Body in regard of the frame and structure of it is fitly called an House 2. With respect to an Inhabitant The Soul dwelleth in the Body as a man in an House It guideth and ordereth the Body as the Inhabitant ordereth the affairs of the House or as the Mariner and Pilot directs the motions of the Ship Not that the Soul is in the Body accidentally we must not strain it so far There is a formal union between the Soul and the Body But the Soul is the man that 's the Inhabitant God began man at his Body He first built the House and then put in the dweller He formed and organized the Body out of the dust of the Earth and then breathed into him the Breath of Life and so man became a living Soul Gen. 2.7 Well then the Immortal Soul is the man and that which should be chiefly regarded Most men are like those that take care to deck and adorn the House but never regard the Inhabitant all their care is for the Body whilst the poor neglected Soul hath cause to complain of hard usage This is as if a man should trim his House and starve himself In a Body over cared for there ever dwelleth a neglected Soul 2dly The Specification of this notion or what kind or sort of House it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Earthly House of this Tabernacle A Tabernacle or Tent is a movable dwelling set up for present use such as hath a roof or covering but no Foundation Tectum habet Fundamentum non habet A poor sorry Habitation either left when the use ceaseth or taken down or suffered to fall a pieces of its own accord Paul himself was a Tent-maker and Spiritual men converse with corporal things Spiritually they are improving Common Occasions to an Holy use and therefore doth he so often consecrate this notion of a Tent to signifie our frail and flitting Condition here 1. A Tent or Tabernacle is easily raised up and as easily taken down So men are described Job 4.19 They dwell in Houses of Clay their Foundation is in the dust they are Crushed before the Moth a moth is but a handful of enlivened dust 2. A Tent is set up for a short time of use not for a fixed habitation As there are principles of Corruption in our Bodies so our use and end is but for a while when we have done our part and served our generation according to the will of God the Stage is shifted and the world furnished with a new Scene both of Acts and Actors 3dly A Tent is destroyed by taking the parts asunder Death is nothing but a dissolution of the parts whereof man is composed a taking asunder of the Soul from the Body Well then if the Body be but a Tabernacle alwaies decaying of its self though it should be preserved from external injuries and if its use be short and when that is over the Soul shall be plucked from the embraces of the Body let us do all the good that we can in this little time that we have to spend here 2 Pet. 1.13.14 I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance knowing that I must shortly put off this Tabernacle even as our Lord Jesus hath shewed me This should make us bestir our selves while time and strength lasteth Yea the nearer our Journeys end we are the faster should we run Natural motion is in principio tardior when death is near the best will think the great part of their business undone while we are here we have a Cottage rather than a House a ruinous Cottage yea a Tent we spend all our time almost in repairing and keeping it up and supplying the necessities of the Body so it is an impediment to us from better things The Body hindreth the operations of the life of grace for the present and the manifestation of the life of glory It hindreth the life of grace The Body if it be sound and well it kicketh against the Spirit 1 Pet. 2.11 If ill it afflicts and discomposeth the Spirit And then the Life of Glory For till this shade be taken down that glorious House which we expect from above will never be raised up 3dly The Attribute or adjunct If this House of our Tabernacle ' T is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earthly Tabernacle-House and that in three regards In regard of its Composition Sustentation and Dissolution 1. In regard of its Original and Composition We were made out of the dust of the ground That curious frame that we see 't is but dust moulded up into a comely shape The matter out of which we were made was Earth all Elements meet in mixt Bodies yet in gross and heavy Bodies such as ours are Earth is predominant This speaketh the Wisdom and Power of God to make such a curious frame out of dust We read in the plagues of Aegypt the Magicians could not bring forth lice out of the dust of the ground Exod. 8.17 18 19. And yet God raised out of the dust of the ground such a noble Creature as man is And it serveth to humble us in the sense of our vileness who are but dust and ashes as to our original Gen. 18.27 Isa. 40.15 What should we Glory in The nobility of our birth We were made out of the dust of the ground as the worms are yea the worms are of the elder House for every creeping thing was made before man In our beauty or strength Prov. 31.30 Favour is deceitful and beauty is vain That part which we Glory in is but dust well coloured Or in Pomp of Living High and low shall lye down in the dust alike and the worms shall cover them Job 21.26 But chiefly it should remember us of our frailty 'T is on t Brass nor Iron or Stone or stiff Clay that we were made of but dust which hath no Coherence and Consistence but is easily dissipated and scattered with every puff of wind So is our dusty Tabernacle with every blast of God's displeasure 2dly In regard of Sustentation and support Psal. 104.14 He bringeth food for them out of the Earth Things bred there and nourished there feed us As the Body is framed out of the Earth so the means whereby it is supported is the Earth Meat and Drink and such like accommodations
for an instance to strike an Officer is more than to strike a private man a King more than an ordinary Officer thence it cometh to pass that a sin committed against God doth deserve an infinite punishment because the Majesty of God is infinite and therefore eternal Death is the Wages of sin But on the other side the greatter God is and the more glorious the greater obligation lyeth upon us to love him and serve him and so that good which we do for his sake is the more due and God is not bound by any right or Justice from the merit of the action its self to reward it for here the greatness of the object lesseneth the action for be the creature what he will he oweth his whole self to God who is placed in such a degree of eminence that we can lay no obligation upon him so that he is not bound by his natural Justice to reward us but only inclined so to do by his own goodness and bound so to do by his free promise and covenant of grace Aristotle said well that Children could not merit of their Parents and all their kindness and duty they performed is but a just recompense to them from whom under God they have received their being for right and merit strictly taken is only between those who in a manner are equals if not between Children and Parents certainly not between God and man Well then though sin deserveth punishment yet our good works deserve not their reward That grace which first accepted us with all our faults doth still Crown us and bestow all that honour and Glory which we expect at Christs coming But what respect then have our works to our reward Answer 1. They render us a more capable object of Gods delight and approbation For surely the holy God delighteth in his Faithful Servants Matth. 25.21 Euge bone serve Conformity to his nature and will suiteth more with his holiness than sin and disobedience 2. They qualify us and make us more capable of the rewards of his Gospel Covenant which requireth that we should accept of our Redeemers mercy and return to our obedience and continue in that obedience that the Righteous Judge may put the Crown upon our heads in that day 2. Tim. 4.7 8. 3. Works are produced as the undoubted evidence of a sound Faith they are a demonstration à signis notioribus as most conspicuous and so fit to justify believers before all the World the sprinkling of the Blood on the door posts signifieth there dwell Isralites So such an uniform course of Holiness shews that Faith is rooted in them 4. They are a measure of the degree of the reward for 2. Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Not only Glory but great Glory with great measure So far we may go safely and less we cannot unless we would infring a care of Holiness VSE Oh then let us take heed what we do in the Body whether we sow to the Flesh or the Spirit Let us be sure that our seed be good if we would expect a good crop Now 't is seed time but then is the harvest works will be enquired after 'T is not our voice but hands like as Isaac the voice is Jacobs but the hands are the hands of Esau. Nothing will evidence our sincerity but a uniform constant course of self denying obedience 1. An uniform course it must be A man may force himself into an act or two Saul in a rapture may be among the Prophets A man is Judged by his course and walk A Child of God may be under a strange appearance for an act or so you can no more Judge of them by that than you can Judge of the Glory of a street by a sink or kennel On the otherside men may take on Religion at set times as men in an Ague have their well days the fit of lust or sin is not always upon them Psa. 106.3 Blessed are they that keep Judgment and he that doth Righteousness at all times When a mans Conversation is all of a piece his course is to please God in all places and in all things not by Starts and in good Moods 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin for he is born of God An act of voluntary sin is as monstrous as an Hen to lay the Egg of a Crow many mens lives speak Contradictions Saul at one time puts all the Witches to Death at another time hath recourse with a Witch himself Jehu sheweth his zeal against Ahabs Idolatry but not against Jeroboams 2. Constant. There is a Strait-Gate and a narrow way we must enter one and walk in the other there is making Covenant and keeping Covenant Psal. 103.18 To such as keep his Covenant and to those that remember his Commandments to do them Gal. 6.16 As many as walk according to this rule Peace and Mercy shall be upon them and upon the whole Israel of God Faith and obedience are Conditions of Pardon and constant obedience is a Condition of Salvation 3. Self-denyingly acted Good words are not dear Be warmed be cloathed In 1 John 3.16 the Apostle speaketh of laying down our life for the Brethren of opening our hands and bowels for refreshing the hungry and cloathing the naked So proportionably when we take pains to instruct the ignorant exhort the obstinate confirm the weak comfort the afflicted Do you think that Religion lyeth only in hearing Sermons in singing Psalms reading a Chapter or in a few drowsy Prayers or cursory Devotions there are the means but where is the fruit No it lyeth in self denying obedience These are the Acts about which we shall be questioned at the day of Judgment Math. 25. Have you visited have you clothed do you own the Servants of God when the times frown upon them Do you relieve them and comfort them in their distresses Lip labour and Tongue service is a cheap thing and that Religion is worth nothing which costs nothing 1 Sam. 24.24 When we deny ourselves and apparently value Gods interest above our own then our sincerity is most evidenced and every one of us is to consider what interest God calleth him to deny upon the hopes of Glory and whatever it costeth us to be Faithful with God A cheap course of serving God bringeth you none or little comfort certainly a man cannot be thorough in Religion but he will be put upon many occasions of denying himself his ease profit honour and acting contrary to his natural inclinations or Worldly interests those that regard only the safe cheap and easy part do not set up Christs Religion but their own a Christianity of their own making Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his Cross and follow me SERMON XVII 2 Cor. 5.10 That every
our Passive the other our Active Regeneration And as in Generation that which begets produces the same Life that is in himself a Beast communicates the Life of a Beast and a Man of a Man so 't is the Life of God that we receive when we are formed for his use by the power of his Grace It is called the Life of God and the Divine Nature Spiritual qualities being infused whereby we resemble God And Herein again it agrees with common Life Life consists in the union of the matter with the Principle of Life as when there is union between the Body and Soul then there 's Life without which the Body is but a dead and an unactive lump As Adams Body when it was organized and framed until God infused the breath of Life in it lay as a dead lump so this Life is begun by a Union between us and Christ he lives in us by his Spirit and we live in him by Faith Gal. 2.20 The Spirit is the Principle of Life and Faith is the means to receive it and therefore we are said Rom. 6.5 To be planted into the likeness of Christs Resurrection Planting notes a Union as a Bud that 's put into a Stock it becomes one with the Stock and bears Fruit by vertue of the Life of the Stock We no sooner are planted into Christ but we feel the power of his Life and vertue of his Resurrection he begins to live in us and we in him as the Graft in the Stock and as the Stock in the Graft 2. Where there is Life there is Sense and Feeling especially if wrong and violence be offered to it A living Member is sensible of the smallest prick and Pain and so is the Spiritual Life bewrayed by the tenderness of the Heart and the sense that we have of the interest of God Stupid and insensible Spirits shew they have no Life and therefore those that are alienated from the Life of God they are said to be past feeling Eph. 4 18 19. As long as there is Life there is feeling We may lose other senses yet there may be Life the Eye may be closed up and sight lost and the Ear may be deaf and lose its use but yet Life may remain still but feeling is dispers'd throughout the whole Body and we do not lose our feeling till we are quite dead therefore this is the Character of them that are alienated from the life of God that they have no feeling Now the Children of God the Regenerate are sensible of the injuries done and Spiritual Life by Sin and of the decays of that Life they have and of the comforts of it What Consciences have they that can live in carnal pleasures and sin freely in Thought and foully in Act and yet never groan under it never be sensible of it Paul was sensible of the first stirrings and risings of Sin Rom. 7.24 Oh wreâ—ched man that I am who shall deliver me from this body of Death Now where there is no sense of this it shews such have no Life who are neither sensible of the injuries done to the Life they have nor of the decays of it by God's absence When the Bridegroom is gone sensible Hearts will mourn Mat. 9 15. when they have lost Christ when they feel any abatements of the influences of his Grace Carnal men that sleep in their filthiness they have no sense of God's favours or frowns of his absence or presence because they are quite dead they do not take notice of God's dealings with them either in Mercy or Judgment therefore are touched with no remorse for the one or thankfulness for the other but are careless and stupid and past feeling And can a man be alive and not feel it And can you have the Life of Grace and not feel the decays and interruptions of it and neither be sensible of comforts or injuries 3. Where there is life there 's an Appetite joyned with it an earnest desire after that which may feed maintain and support this Life What makes the Brute-creatures to run to the Teats of the Dam as soon as they are born but instinct of Nature Appetite is the immediate effect of Life Where there is life it must have some supports it hath its Tasts and Rellishes as 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby I say where there is a new birth there will be an Appetite after Spiritual unmixed milk the new-nature hath its proper supports and there will be something relish't and favor'd besides meats drinks and bodily pleasures and such things as gratify the Animal Life As Jesus Christ said John 4.32 I have meat to eat that ye know not of So Spiritual Life hath inward consolations it hath hidden Manna whereby it is supported and maintained Meat that perisheth not John 6.27 painted fire needs no fuel those that do not live they have no Appetite there 's no need of nourishment But where there is life there will be a desire an Appetite that carrieth us to that which is Food to the Soul to Christ Jesus especially and to the Ordinances in which he is exhibited to us And therefore where there is no desire to meet with God in these Ordinances where Christ may be food to our Souls it is to be feared there is no Life Wicked men they may desire Ordinances sometimes but not to strengthen the Spiritual Life but out of carnal ends and reasons they are loth to be left out of the Worship that is in esteem in the place where they live as the Pharisees submitted to Johns Baptism though they hated the Lord Christ it was then in esteem therefore he calls them a Generation of Vipers Mat. 3.7 and partly because they trust in the work wrought there is somewhat to pacify Natural Conscience by the bare external performance of a duty and carnal men rest in the Sacraments or visible Ordinances It is Natural to us to be led by sensible things and the external action being easy they choak their Consciences with these things How usual is it in this sense to see many that tear the Bond yet prize the Seal that is to say they contemn the Bond of the Covenant and the duty of the Covenant yet dote upon the Lords Supper which is a Seal of it But a true Appetite desires these Ordinances that we may meet with God in them This is a sign of Life 4. Where there is Life there will be growth especially in Vegetables there Life is always growing and encreasing till they come to their full stature so do the Children of God grow in Grace Our Lord himself though he had the Spirit without measure yet he grew in Wisdom and favour with God Luke 2.40 not in shew but in reality he grew in Wisdom as he grew in Stature Though his Human Nature in his Infancy was taken into the Unity of his Divine Person yet the capacity of his Human Nature
was first bred in Gods heart 1 John 4.19 We love him because he loved us first 3. This love is the more amplified by the worthlesness of the persons for whom all this is done the World that lay in wickedness and rebellion against God the sinful race of Apostatized Adam At our best◠how little service and honour can we bring to him but he considered us as lying in the corrupt mass of polluted mankind yet this World would God reconcile to himself and not Angels God would not so much as enter into a parley with them As if a King should take Rusticks and Skullions into his favour and pass by Nobles and Princes There lay no bond at all to shew mercy to us more than to them we had cast him off and rebelled against him as well as they 4. And this done by Jesus Christ that so costly a remedy should be provided for us Rom 8.32 God spared not his own Son but delivered him up for us all God may be said to spare either in a way of impartial justice or in a way of bountiful and condescending love the first hath its use this latter is the case there We are sparing of what is precious of what we value but though Christ was his dear Son yet he spared not him 'T is the folly of man to part with things of worth and value for trifles 5. The benefit it self that he would reconcile us to himself First In laying aside his own just wrath which is our great terrour Isa. 27.4 Fury is not in me He being pacifyed in Christ. Secondly That he would take away the enmity that is in the hearts of men by his converting and healing grace which is our great burden Psal. 110.3 Thy people shall be a willing people in the day of thy power Thirdly That he will enter into league Covenant with us God with us we with God Heb. 8.10 I will put my Laws into their minds and write them upon their hearts and I will be to them a God and they shall be to me a people Fourthly That from hence there floweth an intire friendship John 15.15 Henceforth I call you not Servants but Friends for all that I have heard of my Father I have made known unto you Fifthly This friendship produceth most gracious fruits and effects especially free Commerce with him here till we are admitted into his Immediate presence Heb. 10.22 Let us draw nigh with a true heart in full assurance of faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water USE 2. Let us consider seriously the mystery of Christ's death which is the Sacrifice of our atonement 'T is full of riddles 't is a spectacle which represents to you the highest mercy in Gods sparing sinners and calling out his own Son to die in our stead and the highest Justice in punishing sin though transacted upon Christ if this be done to the green tree what shall be done to the dry here you have Christ made sin and yet at the same time the fountain of holiness 2 Cor. 5.21 And John 1.16 Out of his fulness we receive grace for grace So again the fountain of blessedness made a curse for all the World Gal. 3.13 In mans account never more weakness and foolishness shewn yet never more wisdom and power 1 Cor. 1.25 The foolishness of God is wiser than men and the weakness of God stronger then men He had said before that Christ was the Wisdom of God and the Power of God The Devil never seemed to Triumph more yet never more foiled Luke 22.53 comp with Col. 2.15 Christ is the true Sampson destroyed more at his death than in all his life The cross was not a Gibbet of shame and infamy but a Chariot of Triumph This was the holiest work and the greatest act of obedience that ever was or can or will be performed and yet the wickedest work that ever the Sun beheld On Christs part an high act of obedience and self-denial Phil. 2.7 On mans part the greatest act of villany and wickedness Acts 2.23 Who by wicked hands have crucified and slain The highest act of meekness and violence The truest glass wherein we see the greatness and smalness of sin the heinousness of sin is seen in his Agonies and bloody sufferings the nothingness of it in the merit of them Christ's death is the reason of the great Judgment faln upon the Jews 1 Thes. 2.15 16. And yet the ground upon which we expect mercy both for our selves and them Eph. 2.16 In short here is Life rising out of Death Glory out of Ignominy Blessedness out of the Curse from the abasement of the Son of God Joy Liberty and confidence to us SERMON XXXV 2 Cor. 5.19 not imputing their trespasses to them DOct. One great branch or fruit of our Reconciliation with God through Christ is the pardon or non-imputation of sin Here I shall shew 1. The nature and worth of the priviledge 2. The manner how 't is brought about 3. That 't is a branch or fruit of our Reconciliation with God 1. The nature and worth of the priviledge not imputing The phrase is elsewhere used Rom. 4.8 Blessed is the man to whom the Lord will not impute sin So 2 Tim. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men forsook me I pray God it be not laid to their charge or reckoned to their account 'T is a Metaphor taken from those who cast up their accounts and so 1. It supposeth that sin is a debt Matth. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and forgive us our debts 2. That God will one day call sinners to an account and charge such and such debts upon them Matth. 25.19 After a long time the Lord of those Servants cometh and reckoneth with them For a while men live jollily and in great security care for nothing but a day of reckoning will come 3. In this day of accounts God will not impute the trespasses of those who are reconciled to him by Christ and have taken sanctuary at the grace of the new Covenant to their Condemnation nor use them as they deserve Every one deserves Wrath and Eternal Death and sin obligeth us thereunto but God will not lay it to our charge And so 't is said Psa. 32.2 Blessed is the man to whom the Lord imputeth not iniquity Now this is an act of great grace on Gods part and of great priviledge and Blessedness to the Creature 1. An act of great grace and favour on Gods part 1. Partly because every one is become guilty before God and obnoxious to the process of his Righteous Judgment Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the World may become guilty before God There is sin enough to impute and the reason of this non-imputation is not our Innocency but Gods mercy Among men imputations are often unjust and slanderous as David complaineth that they imputed and laid things to his charge that he was not guilty
will be like them that go back to fetch their Leap more commodiously Vse 3. When you stand let it incite you to Love and Thankfulness Nothing maketh the Saints more love God than his Unchangeableness His Mercy made you come to him and his Truth will not suffer you to depart from him Mercy and Truth are like Jachin and Boaz. Micah 7.20 Thou wilt perform the Truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old The Covenant was made with Abraham and made good to Jacob. You may rejoyce notwithstanding your Weakness and Satan's daily Assaults as Daniel in the Lion's Den to see the Lions ramping and roaring about him yet their Mouths muzzled 2 Sam. 2.9 By strength shall no Man prevail that is by his own That any of us have stood hitherto let us ascribe it wholly to God we might have been vile and scandalous even as others Many of better Gifts may fall away and thou keepest thy standing what is the reason We have done enough a thousand times to cause God to depart from us Deut. 23.14 If he see any unclean thing among thee he will turn away from thee And is it not strange that the Spirit of Grace should yet abide with us hitherto when there is so much uncleanness in every one of us The great Argument of the Saints why they love and praise him is the Constancy and Unchangeableness of his Love Psal. 136. For his Mercy endureth for ever and Psal. 106.1 Praise the Lord O give Thanks unto the Lord for he is good for his Mercy endureth for ever No Form more frequent in the Mouths of his Saints Vse 4. If any fall often constantly frequently and easily they have no Interest in Grace 1 John 3.9 Whosoever is born of God doth not commit Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh not a Trade of Sin that is the force of that Phrase God's Children slip often but not with such a frequent constant readiness into the same Sin Therefore he that liveth in a course of Prophaneness Worldliness Drunkenness his Spot is not the Spot of God's Children Deut 32.5 You are tried by your constant Course Rom. 8.1 That walk not after the Flesh but after the Spirit What is your Road and Walk I except only those Sins which are of usual incidence and sudden surreption as Anger Vanity of Thoughts and yet for them a Man should be more humble If it be not felt nor striven against nor mourned for it is a bad Sign What is your Course and Walk There is an Uniformity in a Christian's Course It is nothing to have some Fits and good Moods and Motions Vse 5. It provoketh us to get an Interest in such a sure Condition Be not contented with outward Happiness things are worthy according to their duration Nature hath such a sense of God's Eternity that the more lasting things are it accounteth them the better The immortal Soul must have an eternal Good Now all things in the World are frail and passing away therefore they are called uncertain Riches 1 Tim. 6.17 compared with Prov. 8.18 Riches and Honour are with me yea durable Riches and Righteousness The Flower of these things perisheth their Grace passeth away in the midst of their Pride and Beauty like Herod in his Royalty they vanish and are blasted The better part is not taken away Luke 10.42 Mary hath chosen the better part which cannot be taken away from her A Man may outlive his Happiness be stripped of the Flower of all Worldly Glory is sure to end with Life that is transitory And still they are uncertain Riches uncertain whether we shall get them uncertain whether we shall keep them By a care of the better part we may have these Things with a Blessing Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you Gifts they are for the Body rather than the Person that hath them Men may be carnal and yet come behind in no Gifts Judas could cast out Devils and yet afterwards was cast out among Devils 1 Cor. 12.31 the Apostle had discoursed largely of Gifts but saith he Yet I shew you a more excellent Way and that is Grace that abideth Many that have great Abilities to pray preach discourse yet fall away according to the Place which they sustain in the Body so they have great Gifts of Knowledg Utterance to comfort direct instruct others to answer their Doubts to reason in holy Discourse and yet may fall fouly Heb. 6.4 5. They may be once enlightned and have tasted of the heavenly Gift and were made Partakers of the Holy-Ghost and have tasted the good Word of God and the Powers of the World to come They may have a great share of Church-Gifts Nay Gifts themselves wither and vanish when the bodily Vigor is spent 1 Pet. 1.24 All Flesh is Grass and all the Glory of Man as the Flower of Grass the Grass withereth and the Flower thereof falleth away Whatever Excellency we have by Nature Wit Knowledg Strength of natural Parts nothing but what the Spirit of God worketh in us will last for ever So for seeming unsound Grace as false Faith such as beginneth in Joy will end in Trouble it easeth you for the present but you shall lie down in Sorrow General Probabilities loose Hopes uncertain Conjectures vanishing Apprehensions of Comfort all fail The planting of true Faith is troublesom at first but it leadeth to true Joy you may look upon the Gospel with some kind of delectation Thorns may blaze under the Pot tho they cannot keep in the Fire Do not rest in tasting the good Word of God Heb. 6.5 in some sleight and transitory Comfort Hymeneus and Alexander are said to make shipwrack of Faith 1 Tim. 1.19 20. that is of a false Faith So for a formal Profession Men may begin in the Spirit and end in the Flesh. Gal. 3.3 Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh A Man may seem to himself and to the Church of God to have true Grace nay he may be enlightned find some comfort in the Word escape the Pollutions of the World foul gross Sins yea these good things may be the Works and the Effects of the Spirit of God not of Nature only not professed out of a carnal Aim but there is no setled Root and therefore it is but of short continuance But certainly that Form that is taken up out of private Aims will surely fail God delighteth to take off the Mask and Disguise of Hypocrites by letting them fall into some scandalous Sins Paint is soon washed off Therefore rest not in these things till solid and substantial Grace be wrought in your Hearts Vse 6. Is Comfort to God's Children Grace is sure and the Privileges of it sure Grace is sure through your Folly it may be nigh unto Death but it cannot
carrying the Bag is a shrewd Temptation to a Carnal Heart John 12.6 This spake he not that he cared for the Poor but because he was a Thief and had the Bag and bare what was put therein He was a bad keeper of the Stock appropriating it to his own use to make himself a Store and a Subsistence having a mind to forsake Christ because he had so often heard him speak of his Sufferings and the Persecution of the Apostles And mark he pretends Piety and Religion to disguise his Covetousness when it was his own private Interest There was a Woman that took a pound of Ointment of Spiknard very costly and anointed the Feet of Jesus Vers. 3. And Judas said Why was not this Ointment sold for three hundred Pence and given to the Poor But this he said not that he cared for the Poor but was a Thief and had the Bag. At length love of Mony joined together with Spleen prevailed on him so far that he sold his own Master He that loveth the World hateth God he that is greedy of Gain will sell his Soul and Heaven and Christ for Mony there is nothing so vile but he will yield to it There was somewhat of Envy and Revenge in it Mat. 26.14 15. Then one of the twelve called Judas Iscariot went unto the Chief Priests and said unto them What will ye give me and I will deliver him unto you and they covenanted with him for thirty pieces of Silver Then When was it When Christ had checked him for rebuking the Woman he stomached the Disappointment as Carnal Men will storm when their Hypocrisy is discovered and their Carnal Ends disappointed Christ by commending the Woman enraged him 2. His Hypocrisy He continued the Profession of an Apostle preached against Sin seemed to be zealous for the Poor Nay his Hypocrisy was augmented by the constant means he had to convince him he was hardened in it the more Jesus Christ was a constant Preacher of Repentance and all those Sermons and Discourses Judas heard securely Christ often admonished him of his Sin John 6.70 Have I not chosen you twelve and one of you is a Devil John 13.18 I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth Bread with me hath lift up his Heel against me He was threatned that it had been better for him that he had never been born Mat. 26.24 The Son of Man goeth as it is written of him but wo unto that Man by whom the Son of Man is betrayed it had been good for that Man if he had not been born But all this would not do it did not rouze his Conscience and make him bethink himself and to consider that he was not hidden in his Disguise When Christ spoke it more pressingly Mat. 26.23 He that dippeth his hand with me in the Dish the same shall betray me Vers. 25. Judas which betrayed him answered and said Master is it I A benummed Conscience grows shameless Certainly Hypocrisy is a very hardning Sin With what Face could the Traitor even when he was discovered say Master is it I 3. His Treason He first made a Prey of his Master's Mony and then of his Master himself Little Sticks set the great ones on fire When a Man cleaves a Block he first enters it with small Wedges and then with greater and so doth the Devil make entrance into the Soul by degrees Judas first purloineth and steals out of the Bag then censures Christ as profusely lavishing What needs this waste It is not only a check to the Woman but to Christ himself then upon Christ's Rebuke he hates him and then betrays him Christ gave him no cause When Peter disswades him from Suffering he calls him Satan Mat. 16.23 But he turned and said unto Peter Get thee behind me Satan thou art an Offence unto me for thou favourest not the Things that be of God but those that be of Men. But he dealeth with Judas mildly reproves him in the â—ump But privy Sores will not be touched without Recalcitration and lifting up of the Heel Mat. 26.16 From that time he sought opportunity to betray him He that hath Malice in his Heart will not want an Occasion Judas hurried with Wrath and Avarice seeketh a Chapman and at this very time the Chief Priests were gathered together considering how to attack Christ. And when once Men resolve upon a course of Sin God in his just Providence suffers them to have a fit opportunity The Chief Priests alarmed with the Miracle of raising Lazarus by which many were drawn to believe in him were thinking how to seize him and Judas comes in fitly in this very time Mat. 26.15 What will ye give me and I will deliver him unto you God saith Jer. 6.20 I will lay stumbling-blocks before this People What! doth God lay stumbling-blocks he that forbids the Sin upon so severe a Penalty Providence orders the Occasion and Carnal Men will find the Sin If you will cherish the Sin against Warnings it is just with God to give you the Occasion The Treason may be amplified by the kindness of Christ to him he never did him wrong and he had been an Eye-witness of his Miracles a hearer of his Sermons he had been familiarly treated by him It aggravateh Sins when done against Mercy and Kindness John 6.67 Then said Jesus unto the Twelve Will ye also go away It goes more to the Heart of Christ that they should lift up the Heel against him that have been familiar with him and been trained up as his Friends 4. His Despair which was a greater Sin than his Treason This is to put a Talent of Lead into the Ephah as the Prophet speaks Zech. 5.8 to make that more weighty which is weighty enough of it self already Christ prayed for his Persecutors Luke 23.34 Father forgive them they know not what they do and some of them found Mercy Peter that denied him with Oaths and Curses found Sanctuary at the Grace of God There might have been Hope but Judas despairs Usually this hath been the end of Sinners that have been for a long time hardned in Sin that they do despair of that Mercy which they have abused and slighted Oh hearken to this all ye that commit Sin with security in the midst of all your displeasing of God tho you may eat and drink and rise up to play take heed lest at length you cry out I have sinned and my Sin is greater than I can bear for Judas came at length to this I have sinned in betraying Innocent Blood Mat. 27.4 Sins till they are committed are hidden from the Eye of Conscience but then Guilt flasheth in the Face Before the Commission the Devil will not let us see it lest we should prevent it and afterwards he represents it in a terrible Glass that we may despair After the Act Sin usually appears in its own Colours he despaired and hanged himself
God's Wrath and Sin are exceeding terrible when they are charged on the Conscience Life is sweet and Man's Nature is afraid of Death it must be some great Matter that must cause a Man to make an end of himself and yet so great was his Despair that he was his own Destroyer Usually it is thus with grievous Sinners they dream of nothing but Mercy while they live and when they come they die have nothing but Wrath and Hell their presumption of Mercy doth but provide Matter for Despair He repented confessed his Sin restored the thirty pieces of Silver Conviction Confession Restitution are good yet do not always lead to God John 16.8 When he is come he will reprove the World of Sin of Righteousness and of Judgment This is as Water out of a Still that is forced by Fire not as Water out of a Fountain 2. We now come to his Punishment His Temporal Judgment you have recorded Mat. 27.5 He cast down the pieces of Silver in the Temple and departed and went and hanged himself The Pleasures of Sin are very short in the Midnight he receiveth the Mony and in the Morning hangeth himself The Pleasures of Sin are but for a Season Heb. 11.26 Till we sin Satan is a Parasite but when once we are in the Devil's Hands he turns Tyrant as an Angler when the Fish hath swallowed the Bait discovers himself or as an Hunter lies out of sight till the Beast is gotten into the Toil then he shouts and triumphs over the Prey Prov. 20.17 Bread of Deceit is sweet to a Man but afterwards his Mouth shall be filled with Gravel He went and hanged himself a Man will endure the greatest Evils rather than the Gripes of an awakened Conscience it is worse than all the Racks and Strappado's in the World A Man may make shift with other Calamities Prov. 18.14 The Spirit of a Man will sustain his Infirmity but a wounded Spirit who can bear When once he hath broken his Peace and run into God's displeasure Oh then who can stand under it Job 7.15 My Soul chuseth strangling and Death rather than Life Death the most violent and most disgraceful is more welcome to them than Life in such a case when a Man's Thoughts become his Hell and where-ever he goeth he carrieth his Hell about with him He hanged himself The event of Sin is always deadly to the Sinner Judas becometh his own Executioner Non potuit pejore manu perire quà m suâ non debuit tamen He could not die by a worser Hand God cannot want Instruments to punish Sinners he can arm our own Hands and Thoughts against our selves Judas was his own Judg and his own Executioner There is another Circumstance in his Death Acts 1.18 And falling headlong he burst asunder in the midst and all his Bowels gushed out The Rope breaking he fell down and then that accident befel him God suiteth Punishments to Sins to shew his detestation of Hypocrisy He turns the Traitor in and out he was outwardly an Apostle inwardly a Traitor therefore his Bowels and Inwards are now poured forth And then follows the Infamy of it Acts 1.19 And it was known unto all the Dwellers at Jerusalem insomuch as that Field is called in their proper Tongue Aceldama that is to say The Field of Blood Thus God will do pour shame and contempt upon them that are false to him Prov. 26.25 26. When he speaketh fair believe him not for there are seven Abominations in his Heart Whose Hatred is covered with Deceit his Wickedness shall be shewed before the whole Congregation First or last the Mask shall fall off and a Man shall be betrayed to shame and infamy Of the Woman whom Judas envied Christ saith Mat. 26.13 Verily I say unto you Wheresoever this Gospel shall be preached in the whole World there shall also this that this Woman hath done be told for a Memorial of her As the Memorial of the Just doth not go into the Grave with him so neither the Infamy of the Wicked here is an everlasting Infamy upon Judas Judas is remembred in the Lord's Supper The Lord Jesus the same Night in which he was betrayed took Bread 1 Cor. 11.23 as Pilate is remembred in the Creed But all this is nothing to Hell he is gone to his own place where we must leave him as the first Fruits of Reprobates Vse Let us hate those Sins that brought Judas to destruction If you imitate him you make him your Patriarch We all defy his Memory but we love his Practices Every one that beareth the Name of a Christian would have nothing to do with Judas Abandon his Sins You have heard what they are 1. Covetousness It is the Root of all Evil. This is that which betrayed Christ Let us turn our dipleasure upon the Sin rather than the Person it made an Apostle to become a Devil We stroak it with a gentle Censure as if it were but a little Evil. Oh you do not know how far this may carry you Psal. 10.3 The Wicked boasteth of his Heart's desire and blesseth the Covetous whom the Lord abhorreth Sensuality hath more of the Beast Covetousness seems to have more of the Man Oh but think of it here was the Rise Covetousness beginneth with inordinate Desire and ends in Injustice that with Hypocrisy to vail it brings Hardning this Hardness brings at length to Despair and so you are made Sons of Perdition by degrees A Man may insensibly grow a perfect Judas to betray Christ and ruin his own Soul Cherish but this one Sin follow it and obey it and it will not leave you till it hath brought you in laqueum Diaboli into the Snare of the Devil 1 Tim. 6.9 They that will be Rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown Men in Destruction and Perdition Beware of that Covetousness which is proper to Judas begrudging what is spent upon God If thou thinkest thy time is lost that is spent in Holy Services or thy Mony lost that is laid out upon God or good uses thou hast much of his Spirit and it is a step to it Seneca said of the Jews That they were a foolish People because they lost a full seventh part of their Lives meaning the Sabbath Oh there are more of his mind that think all is lost that is not laid out upon their Callings and upon their Sports and Pleasures and upon their temporal Provisions that look upon the Sabbath as a melancholy Interruption that say as Amos 8.5 When will the New Moon be gone that we may sell Corn and the Sabbath that we may set forth Wheat 2. Beware of Hypocrisy or of taking up the Profession of Christianity for Carnal Ends. O look to your Grounds and Motives when you take up with the stricter ways of Christ. A sound beginning will have an happy End but if you take up this Profession upon Carnal Reasons one time or other