Nay let the Spirit of Christ come and take a full possession of what he hath purchased I might mention divers other reasons which will be brought in to the answering of this Objection Objection This is to put men upon seeking impossibilities which was never promised never attained but as we know in part and prophesie in part so our grace is but in part and our purification in a measure Who can say I have made my heart clean I am pure from my sin Nay the best men have those sores running upon them and therefore have need of the balm of Gilead the best are clad with filthy Garments and need that the Lord should say Take away the filthy Garments and I will cloath you with change of rayment as in Zach. 3.4,5 Answer First perfect purity is commanded both in nature and life the Law condemns each uncleanness with a curse To him that continues not in all things Gal. 3.10 which are written in the book of the Law to do them neither did Christ come to abolish the Law but a justified person is as strictly bound to the Law for duty as Adam was though not with such evil consequences he is bound under danger of contracting sin though not under danger of concurring death he that came to redeem men from sin did never come to priviledge men to commit sin he that was made a curse for sin never came to be a cloak for sin therefore Mat. 5.18 Christ saith not a title of the Law shall pass One observes that the expression notes Absolutissimum legis complementum the Jews superstitiously conceived that there were strange mysteries in every point and prick in the letter of the Law Christ saith I am so far from destroying the Law in regard of duty that if the smallest letter and the least tittle of the Law had such hidden mysteries in it as you teach and conceit yet every such title and the mysteries therein shall be fulfilled and perfectly accomplished for this perfect purity we had in Adam Eccl. 7.29 God made man upright but he sought out many inventions our inability to obey doth not take away Gods authority to command and therefore he requires not the same duty only but the same power Luk. 10.27 Thou shalt love the Lord thy God with all thy might that is not thou shalt love him with all the strength thou hast and thou shalt resist sin withal the strength thou hast but with all the strength that I have given thee and which thou wast to have so that the ability comes under the commandment as well as the duty and therefore want of ability to resist sin perfectly is both thy sin and thy punishment Secondly Because God hath commanded absolute perfection to be perfectly freed from sin therefore the godly have prayed for it Christ taught them so to do Matth. 6.13 And deliver us from evil And Paul 2 Cor. 13.7 I pray God that you do no evil Heb. 13.21 The God of peace make you perfect in every good work to do his will the God of peace sanctifie you throughout and I pray God that your whole spirit soul and body may be kept blameless c. 1 Thes 5.23 for I conceive that the whole will of God is the ground of prayer if we ask any thing according to his will he heareth us Joh. 5.14 therefore the precept is as well as the promise only the precept requires perfection because it is the rule of obedience required under the first Covenant though not made subservient to the second but the promise is not of perfection here because it answers only to the grace which the Lord intends to bestow in the second Covenant I know that these prayers of the Saints were never fulfilled here but the best men have departed hence have souls imperfect much wanting of this purification perfection is reserved for time to come Heb. 12.23 And to the spirits of just men made perfect that is only in heaven yet such prayers and endeavours be not vain and all such strivings after perfection is not to no purpose First because here a man manifests his displeasure against sin and his love to the Commandment and though he hath brought upon himself a miserable necessity of sinning yet notwithstanding the evil that he doth he hates and therefore cryes out Oh miserable man Who shall deliver me from this body of death Rom. 7.15.24 Secondly hereby a man manifesteth the abundant sincerity of his heart towards the Lord Christ That he would not only not have sin to raign but also that it should not be that not only his waies but his nature also should be conformable to the Law in all things and not only that Christ should rule but also that he should rule in him without resistance and controul he would not have the Kingdom of Christ amongst his enemies here but over his enemies that every thing might be brought into subjection 2 Cor. 10.5 That he might tread every enemy under foot 1 Cor. 15.25 Thirdly hereby a man doth his duty in striving to perfection Phil. 3.12 Work out your salvation Phil. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rem rudem informem expolire and so by doing his duty he makes his heart perfect with the Law even in the imperfection of his obedience for the Lord accepts the will for the deed the duty belongs to us the success to God and he takes it exceeding kindly that men should be willing not only to but beyond their power 2 Cor. 8.3 Abraham did his duty in praying for Ismael and the Lord did graciously manifest the acceptance of his person and prayer when he did deny the particular request he asked of him Fourthly Though such prayers and endeavours be not answered in perfection yet they shall be answered in degrees and if God add but a further degree it is not lost for Gods usual manner is to make one mercy to his people an answer to a former prayer and an encouragement to beg a further mercy and it is not in vain if God in any degree give a man his hearts desire and do not deny him the request of his lips Psal 22.2,3 for as formerly Prophesies were truly fulfilled though by degrees so prayers and endeavors are truly answered though but by degrees yet so as still an answer in a degree is a sure pledge that God will in his due time fulfil all our petitions Fifthly those prayers and endeavours are not lost which are for things not to be accomplished in this life for as Christs righteousness is an everlasting righteousness because it is offered unto God by an eternal Spirit Heb. 9.14 so I conceive the prayers of the Saints being sacrifices unto God because they be offered with publick intentions and by a publick and eternal spirit are eternally accepted and of an everlasting efficacy though after a mans death to be accomplished in this world or in that which is to come David puts up a prayer by the
no other opposition or temptation whatsoever â—…meron Lastly In respect of the Consequences and Issues of â—ath so also there is something in death peculiar to he â—ints First by death they are delivered from the powâ— of Satanâ— grace here in this life doth free a man from â—…e Dominion of Satan but it doth not free him from â—…s temptations and to be continually annoyed with the â—…llutions and suggestions of this unclean spirit for the â—…cked one to touch them 1 Joh. 5. tactu qualitatiâ—o is â—e great affiction of their lives and it is that wherein â—eir spiritual warfare doth mainly lye it was not the â—st part of the humiliation of Christ for Saâ—an to have â—…ch an access to him and to propose such suggestions â—s 〈◊〉 this will I give thee if thou wilt fall down and worship 〈◊〉 when he had but onely an access unto Christ by representations from without and not by suggestions within but he hath by reason of the darkness that is in us a more immediate access unto our spirits but our warfare shall be at an end and we shall be for ever freed not onely from the dominion but the temptation of Satan forever Christ makes use of the Angels in Ministerium and the devils in exercitium but both but for the time of this life and no more and therefore in the world to come after death there shall be no more of either to the Saints for ever 2. From the being and in-dwelling of sin which is the great misery that the Saints complain of Rom. 7.24 but he that is dead is free from sin that natural fountain of corruption original sin shall be perfectly dryed up and the soul shall never think a vain thought never speak an idle word any more for ever nay they shall not only be freed from sin actually as Adam was but even from a possibility of sin also that as the wicked after death are given up to sin as part of their torment and are in malo obfirmati so the Saints shall be in bono confirmati not onely they shall not sin but be freed from the fear of a possibility to sin for ever 3 For the perfection of their grace the Saints have here the first fruits of the earnest of glory and that is so precious to them that they sell all to buy it and count all things loss and dross in comparison of it and yet still there are many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things wanting in their faith and their love c. but 1 Cor. 13.10 then that which is perfect will come and that which is but in part shall be done away and these first fruits shall be swallowed up of glory 4 They shall be with Christ and receive the reward that he has prepared for them they shall enter into their masters joy here in this life Christ is said to be with us but after this life we are said to be with him yea to be ever with him he shall never hide his face more but it shall be communion without intermission and without interruption for ever says Bernard Christus est cum Paulo magna securitas Paulus est cum Christo summa faelicitas If a little of the presence of Christ be so sweet here when we have it in his spirit O what will his eternal presence in glory be thus dyes the wise man thus he enters into peace thus he rests upon his bed having walked before God in uprightness 2. Doct. When the righteous man dyes he is taken away from the evil to come the Lord had formerly told them that evil was prepared a sword was already barhed in heaven to make a sore slaughtâ—r and in verse 9. of the former chapter the Lord invites the beasts of the field to come and take their part of the prey now these are some that the Lord will hide in the day of his wrath Zeph. 2.3 the Lord hath a double hiding place for his people in evil times sometimes he hides â—hem in his pavilion and the secret of his Tabernacle upon the earth his chambers of peculiar providence and sometimes he hides them in the grave even the chambers of death in which in times of affliction Gods people do desire to be hid Job 30.23 and many of them are hid in meâ—cy from the evil that is coming on the earâ—h Thus when a flood came upon the world God provided an Ark for Noah and as he had an Ark for Noah so he had a grave for Methusalah who is conceived to be taken away the same year that the flood came upon the earth Gods usual course is either his people shall stand in the gap to turn away his wrath and his judgements which sometimes are deferred for the elects sake and if the Decree of God be gone forth and the judgement must come then the Lord takes his people out of the way before it come so the Lord dealt with Hezekiah he defers the judgement till after his death there shall be peace and truth in his days and Iosiah the Lord says to him because thy heart was tender Thou shalt be gathered to thy grave in peace and shalt not see the evil that I will bring upon this place and the inhabitants thereof thereforâ— the Lord Rev. 19.13 having described the rise of Antichrist and the general pollution ond corruption that should follow all men should worship the beast and wonder after him blessed are the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from henceforth were they not blessed before yes all that dyed in the Lord are blessed from the beginning of the world but now to be taken away in a time of so great tryal it is a more special mercy upon these three accounts chiefly 1 That they may be preserved from the pollution of the times in which they live therefore the Lord takes them away it is a very hard matter for Gods people to live in times exceedingly evil and yet to pass through such times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspotted and and not to have a taint and tincture of the present corruptions upon them to keep their garments whiteâ— now that the Lord may preserve his people unspotted from the world he doth translate them before hand takes them away from the evil to come 2 The Lord takes them away that they may be freed from the vexations that his people are in when the abomination of desolation is set up as Lot when he lived in Sodom they vexed his righteous from day to day with their ungodly deeds Gods people are mourners in Sion and they do with that their eyes were a well of water to weep for the sins as well as for the sufferings of the times and the Lord sees that their spirits cannot bear such dishonor as is done to his great Name and therefore he takes them away beforehand to better company even the souls of just men made perfect 3. God takes them away from the persecutions and afflictions of the times
therefore it must be universal yet that since the fall all unregenerate men are under this Covenant I will further prove it by these Arguments First it will appear from the conveyance of the guilt of Adams sin Rom. 5.12 As by one man sin entred into the world and death by sin so death came upon all because sin came upon all how so seeing there be many dye that do never sin The Apostle answers though they have never sinned in their own persons yet in him as a publike person they did sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom all have sinned we were all in him and therefore we all sinned in him now how were men in Adam they were in him two waies First legally by vertue of the Covenant which God made with him we were parties therein we were as well bound to the duty had as true an interest in the mercy and life promised and were as liable unto the curse that should follow upon the breach of the Covenant as he and therefore all mankind fell at once The Covenant it seems that God made with the Angels he did not make it with the whole Angelical nature and therefore some of them fell and others stood but ours being made with the whole humane nature and we being all involved in one Covenant when in Adam our Covenant was broken we all fell in him and therefore speaking of this Covenant Saint Chrysostom tells us Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hand writing of Adams Covenant was ours as truly as it was his Secondly naturally and so we bear the Image of the earthly receiving from him the same nature that he had 1 Cor. 15.49 if he had stood he had conveyed unto us an undefiled nature and we have from him a corrupt nature by the fall so that whatever is born of the flesh is flesh Joh. 3.6 now seeing his sin is conveyed unto us because we stood under the same Covenant with him it must needs follow that so long as a man stands guilty of Adams sin so long he stands under Adams Covenant and that must needs be till this sin be done away in Christ Secondly to be freed from the Law as a Covenant of works is in Scripture made a special favour vouchsafed unto none but them that are in Christ Rom. 6.14 we are not under the Law but under grace Rom. 7.1,2,3 the Law is brought in as a dead husband that hath command over a man no more but it is Christ that cancels this hand-writing Col. 2.14 it is a liberty wherein Christ hath made us free Gal. 5.1 Now how hath Christ made us free from the Law how is it done and how are we not under the Law the Law hath in Scripture divers uses Est instar Paedagogi regulae fraeni speculi now in all these respects believers are under the Law it is not a hand-writing cancelled in either of them but sub ratione pacti so they that are in Christ are not under the Law but under grace that is either for righteousness or life for Christ is the end of the Law for righteousness to every one that believeth Rom. 10 4. If none are freed from the Law as a Covenant but they that are in Christ then all unregenerate men who are without Christ they stand under the Law as a Coevnant still Thirdly God deals with all unregenerate men according to the terms of the first Covenant for God deals with and dispenseth himself unto men according unto the Covenant under which they stand and therefore we shall find the dealing with those and with believers is exceeding different according as they stand under different Covenants First he expects perfect obedience in their own persons indeed the Lord requires perfect obedience still and wherein we come short in the least degree we sin but yet because the perfection is not to be found in us it is made up in the second Adam in the obedience of the beloved for there is commutatio personae but not Justitiae but this is not vouchsafed unto any unregenerate man neither a change of his righte ousness it must be perfect nor of his person for it must be personal righteousness for this Covenant admits no Mediator so that of all the obedience of Christ not any goes to perfect their obedience and of all his sufferings not a drop of his blood goes to take away one of their sins off the score for they are without Christ Eph. 2.12 and it is in him alone that God is well pleased Math. 3.17 Secondly he rejects their most glorious works for the least failing in them See it in Jehu 2 King 10.30 God saith of him He had diligently executed what was right in mine eyes and hath done unto the house of Ahab according to all that was in my heart and yet in Hos 1.4 he saith I will visit the blood of Iezreel on the house of Jehu and in them Isa 1,11,12 though they were things commended by God yet he abhors them if thou dost evil sin lies at thy door Gen. 4.7 whereas it is not so with them that are under the Covenant of grace I perswade my self many of their works are rewarded that have had if you look upon the thing it self as great imperfections as there have been in those works that unregenerate men have been punished for if there be a willing mind though the work be not answerable yet it shall be accepted 2 Cor. 8.12 and the good Lord will pardon a man though he be not cleansed according to the purification of the Sanctuary 2 Chron. 30.18,19 Thirdly he hates their persons for their works sake Gen. 4.7 if thou dost well shalt thou not be accepted the person 's cursed for the works sake Gal. 3.10 but under the new Covenant it is the love of the persons that makes their Services be accepted Abels offering was offered with sin as well as Cains yet Gen. 4.4 God had respect to Abel and then to his offering but he respected not Cains offering because he had no respect unto his person the weakness of Abels person made not his services rejected but so it did Cains God is angry indeed at the sins of the one but there is ira simplex ira redundans in personam he doth never hate their persons when he is angry with their works but he deals with the wicked under the first Covenant hates their services for their persons sake Fourthly all things are turned into a curse to them that are under the first Covenant for this Covenant deserves nothing for the breakers thereof but the curse Gen. 2.17 and they are cursed in the Basket and in the store Deut. 28.7 their Table made a snare Psal 69.22 curse their blessings Mal. 2.2 That Covenant being broken brings forth death And these temporal Judgements are but the praeludia judicii futuri but under the Covenant of grace unto them all things are turned into a blessing Rom. 8.28 all things work
he beleeves that death shall be unto him a blessing and not a curse 1. Cor. 3.23 all things are yours that is in ordine ad spiritualia whether life or death 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness 2. Cor. 5.1 We know that if this Earthly house of our Tabernacle were disolved we have a building with God c. And towards the time of a Saints death Faith commonly puts forth the most glorious acts the Sun shines brightest at its setting so that the soul can say with Ambrose nec pudet vivere nec piget mori c. 2 In respect of the Church though he never lives to receave the promises nor to see them accomplished yet as they have exercised faith upon the great things promised and have laid up prayers for after times so they dye in the faith of them that they shall be fulfilled in their season Heb. 11.23 God will surely visit you saith Joseph and therefore what difficulties soever they see rais'd against it yea the Archers shoot at the Church yet his bow abode in strength his faith holds out and can look through all opposition whatsoever 3 For their posterity Men are commonly troubled what shall become of the little ones they leave behind fatherless and friendless Orphans but his fatherless children he can leave with God and the widow that trusts in God shal not be forsaken although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure c. Luther in his Will says Lord thou hast given me wife and children I have neither Land to bequeath them nor houses nor portions to leave them onely tibi reddo nutri doce serva ut hactenus me pater pupillorum judex viduarum Thirdly The dye in obedience to God Obedience is not real if it be not universal a submission to the will of God in doing as well as suffering in dying as well as in living Rom. 14.8 None of us lives to himself nor none of us dyes to himself but whether we live we live unto the Lord or whether we dye we dye unto the Lord for grace having made God a mans utmost end it is his glory and a submission unto his will that is the great th ing in that mans eye whether in living or in dying if God will further use him he is content to live and if the Lord will translate him he desires to dye and so God may be glorifyed in him whether in life or death he passeth not and when he hath honored God in his life he desires that he may honor God in his death also 2 In reference unto death it self and so there is something peculiar to the death of the Saints take these three things First Though death in it self be a fruit of the Curse yet unto him it is turned into a blessing though it be a curse in the thing yet it is a blessing to the man because he having his Covenant changed he is delivered from the Curse Christ being made a curse for him A Curse hath two things in it First something that is evil in it self Secondly The wrath of God therein Now unto the Saints death is not evil and therefore they have desired it I long to be dissolved and to be with Christ neither is it a fruit of Gods displeasure to them but it flows from his fatherly and eternal love that it may be a passage unto a better life whereas all other men dye by vertue of that ancient Curse The day thou eatest thereof thou shalt dye and in death the wrath of God abides upon them Secondly Unto the Saints death hath no sting 1 Cor. 15.55 Death is compared to a Serpent which by nature we fear and flye from and the thing that is dreadful in it is the sting but if that be taken out there is no fear of the serpent now the sting of death is sin and this is taken off by the surety 2 Cor. 5.21 for he hath made him to be sin for us and therefore there is no sin stands upon our score that should cause us to fear the serpent for ever but other men dye in their sins Joh. 8.21 and have all their sins to answer for before the judgement seat of Christ and not a drop of his blood shall take one of them off his score Thirdly Over the Saints death hath no dominion Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what is it that doth constitute death in dominion that is when it can put forth its utmost power and there is none to control it but there comes upon a man quicquid mortis est usque ad novissimum it hath a power to keep them under for ever but unto the Saints the dominion of death is controlled for death entred by sin and it reigns by it therefore when the dominion of sin is broken the dominion of death is also so and the Saints are freed from the dominion of him that as an executioner hath the power of death that is the devil Heb. 2.15 Psal 49.14 but for wicked men death shall feed on them and there is none to deliver them but for the Saints the gates of hell shall not prevail against them I know that there is a Dalile interpretation commonly given and received from that scripture Mat. 16. First gates is put for the power of hell because the strength of Cities was in their gates but surely this seems not to be the meaning for by gates of hell is meant that power which should oppose the Church and surely gates by their strength might be for defence unto them but not for offence unto them without they were propugnacula non â—ppugnacula they did not fight with gates Secondly Anciently Councils did usually sit in the gates and so it signifies all the council and the policy of hell but that also seems not well to agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used which signifies to prevail and overcome by power not by policy by strength and not by art but that which prevails most with me is that our Divines have commonly asserted against the local distance that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never put for Hell or the place of the damned but either for the grave or the state and condition of the dead and if that â—e true then we read of the gates of the grave Job 38 17. Isai 38.10 of the power of the grave to keep â—hose that are under its possession and so Christ doth argue from the greatest to the least no enemy shall preâ—ail because even when you are brought under the Dominion of death and the power of the grave yet you â—hall have a glorious Resurrection and the grave shall â—ive up its dead and being risen you shall dye no more â—…th shall no more have Dominion over you the gates of â—…e grave shall not be able to prevail against you and â—…erfore
we might learn to dye well for Heb. 9 27. it is appointed to all men once to dye but death comes not presently and the end of a mans life is that he may consider his latter end Deut. 32.29 men do not live here to get riches and injoy the good things that are present and the pleasures of sin are but for a season this life is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the school of death which teaches men how to dye 2 It is the last act of a mans life the close of all his actions and for a man in his life to burn as a Torch to shine as a light and afterwards to go out in a snuff as the foolish Virgins and the foolish Builders in Iobs affliction there was nothing desirable but yet there was in the end which God made with him that which was very desireable Iulius Caesar when he was taken in the Senate he plucked down the robe he wore about him Ut honestè caderet It is the night that commends the day mark the end of the righteous man his end is peace 3 At death all outward excellencies will leave a man Iob 4.21 their excellency goes away and they dye without wisdom for though there be a flower in the grass which has a glory in it yet Psal 90.11 it quickly comes to nothing so shall all the excellencies that men so pride themselves in their learning parts wisdom and policie knowledge in the Scripture and in the common works of grace it is all but flesh and will take its leave at death and it will be said of you as one of the Antients said of Caesar who was one of the greatest men in the world in his time Ubi nunc pulchritudo Caesaris quò abiit magnificentia tua What is become of his glorious magnificence his Armies Triumphs and Trophies 4 At death your eternal states are cast it is aeternitatis ostium the door of eternity there is a Double time set to the sons of men 1 A time of working 2 A time of rewarding A time of working here they toyl and labo urbut at death the Lord doth call the labourers to give them their hire every man shal have his peny but after death comes judgement there is no more time of working for after death remains nothing but judgement then for ever But what shall a man do that he may be blessed in his latter end I will set before you these five things and the Lord teach you to profit by them 1 Let me exhort you to get union with Christ and thereby thou art translated from death to life for this is a truth no man dyes well that doth not dye in the Lord. What a sad thing is it to think that a second death must follow death rides before and Hell follows after nihil facit mortem malam nisi quod sequitur mortem when death in sin went before and eternal life is not begun in thee 2 Serve thy Generation and thereby lay up a good foundation against that last day Act. 13.36 Fight the good fight and finish thy course be abundant in the works of the Lord It s said of Saul Sam. 13.1,2 he reigned two years over Israel he reigned twenty yeers but after he was rejected of God no more is counted of him nor will it be unto all those that spend their lives unprofitably that are but as empty trees onely serve to cumber the ground are unprofitable both to God and man vita fabula est in qua non refert quam diu sed quam bene 3 Number your days and consider your latter end with Joseph of Arimathea walk with thy Tomb. A man shall not need much Arithmtick to number his days they are so few and yet he will need a great deal of grace to number them they are so evil and so death shall come upon thee not as a stranger but as a friend that brings peace along with him and rest 4 Exercise faith much on the dying graces of Christ and the promises the Lord made Ioh. 16. to all Christians dying as well as living of his fulness we shall receive grace for grace it is our business in this world to be made conformable unto Christ not onely in our life but also at our death and then the Lord says of his people they shall be mine Mal. 3.17 what a glorious creature will a Saint be in that day when God himself looks on him as a Iewel 1 Cor. 3.21 all things are yours then a Saint enjoys perfection enough when he has a full possession of God Psa 16.11 in thy presence are fulness of joys and on thy right hand are rivers of pleasures for evermore and then when a Saint has such a glorious advantage by death shall not we say blessed are the dead which dye in the Lord 5. Lay up a treasury of prayers that thou mayst be fitted for this great change if a man be in any straight or any sad condition nature will prompt him to seek relief and he will take any course that may deliver him out of it especially since God hath made such a promise Call upon me in a time of trouble and I will hear you and if a man be so careful to avoid and prevent these lesser changes that they may not do him harm how much more should he be industriously careful touching this great change Psal 34. the Psalmist begs that he may know his latter end Psa 90.12 so teach us to number our days that we may apply our hearts unto wisdom and therefore a man should lay up a treasury of prayers in his life time and they will be as so many comforts to him on his death bed he shall then have a gracious answer of all those prayers Vse 2. Let us lay to heart the loss of the righteous man that we be not guilty of that sin condemned in the Text. I know it has been a thing condemned or at least always suspected funeral Panegyricks as being a badge of the false Prophet and by a funeral Oration we do as the Papists do think to send souls to heaven after their death even those that have been posting to hell all their life but yet seeing the name of the righteous is as a precious oyntment poured out and that precious in the sight of the Lord is the death of all his Saints and seeing it was an Antient custom to do the Saints of God honor at their death I think it but our duty to consider of our loss in this brother at this time though it be but to carry a torch after him to his long home first he was a man of a gracious spirit in whom the Lord had wrought the good work and a through work of Regeneration he was one that feared God above many that had truly given up his name to Christ one that had oyl in his vessel and did not onely shine by profession before men one that was not indulgent
make the first Covenant which God made with Adam vile in your eyes For first it was a great favour that God would be pleased to make a Covenant with the creature for we did owe him service though he had never promised a reward Secondly the person with whom this Covenant was made was the most excellent of any meer man never any so full of perfections as he so fit to be head and so likely to convey grace unto us as Adam was and therefore the Lord made the best choice for us for the establishing of this Covenant for had we our selves been to chuse seeing his perfections we would rather have put the keeping of our happiness into his hands then have kept it in our own Thirdly there were great things promised by this Covenant Gen. 2.9 all the good things of this life and eternal happiness with God in the life to come Fourthly it was the same Covenant that God made with the best of the creatures even the glorious Angels they stood by it and owe their happiness to it at this day which appears by Gods dealing with the Angels that fell he cast them off for one transgression Jude 6. and they that stood stood by vertue of the same Covenant which they broke that fell and by vertue of that Covenant being now confirmed in their estate they daily behold the face of your Father which is in Heaven Fifthly to put an end to all it is the same Covenant that the Lord Christ himself stood under for he was made under the Law Gal. 4.4 that is not only the Ceremonial and Judicial Law as a Jew but as a man also under the moral Law Gal. 4.4 being bound to his obedience and to suffer the curse thereof for he was our surety Heb. 7.22 and the surety is bound in the same bond with the principal and therefore he was made a curse for us which is the proper fruit of the Law as a Covenant of works Gal. 3.13 in all these respects it was a glorious Covenant But men should be awakened to seek to be translated whether we look upon this Covenant and mans standing under it in his state of innocency or in the state of sin First in the state of innocency so if he had stood he might well have desired to have been translâ—ted out of this Covenant if we consider it and compare it with the Covenant of grace Secondly this was a Covenant made with a mutable head Adam though he were an excellent creature yet he was but a creature and it is true of all men that they were given to change Prov. 24.21 now for a man to have all his happiness inbarked in a creature daily subject unto change must needs imply an imperfection in their condition but the Covenant of grace is made with Christ an unchangable head and therefore because he lives we shall live also Ioh. 14.19 Thirdly the Covenant it self was a changeable Covenant and therefore by reason of sin there is a change thereof unto all that believe and the Lord hath introduced a second and a better Covenant but the Covenant of grace is an everlasting Covenant Gen. 17.7 a sure Covenant 2 Sam. 23.1,2 so that nothing can arise de novo to disannul it Fourthly the promises of this Covenant were far in feriour unto those in the Covenant of grace it is a Covenant established upon better promises Heb. 8.6 in this indeed God did promise life here and hereafter but he did not promise I will be thy God I will give thee my Son and I will give thee my Spirit I will be thy God that is all the Attributes that be in me shall be as truly thine for thy good as they be mine for my own glory thou shalt have my wisdom to direct thee my power to protect thee if thou sin thou shalt have my mercy to pardon my grace to rule and my glory to crown thee Fifthly the righteousness of this Covenant was a far less glorious righteousness for it should have been the works of righteousness that we had done Tit. 3.5 but the righteousness of a creature but the righteousness of the second Covenant is the righteousness of God himself 2 Cor. 5.21 not the essential righteousness of God but a righteousness answerable unto the Law unto which the God-head gave both efficacy and excellency Heb. 9.14 Sixthly the Condition of this Covenant was less glorious for it was Doing but the Condition of the 2d was believing and this is most glorious because it sets a man upon the highest way of glorifying God for all acts of obedience in Adam did but glorifie God in his Law but this is glorifying of God in his Son which is the highest glory Ioh. 6.29 Seventhly Lastly the power of performance was far inferiour for that was to be done by man alone by the strength of grace received without any further supply and grace unassisted what can it do but under the second Covenant though the work be to be performed by us yet the supply of strength is Gods it is God that works in us both to wâ—ll and to do Phil 2.13 Thus if we look upon man in his integrity under this Covenant he hath reason seeing the new Covenant is offered to desire to be translated Secondly but if we look upon man as fallen then all those that stand under this Covenant have reason to be awakened to be transplanted First by vertue of this Covenant sin is imputed and laid upon a mans own score Noxa sequitur caput the soul that sins shall dye Gen. 4.7 Sin lies at thy door so that thou though hast heard talk of the death and suffering of Christ yet not a drop of his blood shall go to take off one sin or one torment from thee for thy Covenant admits no commutation Secondly it is a Covenant without a Mediator for then there needed no middle person no daies-man to lay hold upon both Iob 5.9 so now since man is fallen all that stand under this Covenant converse with God immediately they have no Mediator to bear their sins or to offer their sacrifices First to offer their sacrifices so that in all their services they come unto God immediately First thou hast none to bring thee into the presence of God whereas by the second Covenant we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and access Eph. 3.12 we have a manuduction to the Father by him Secondly when we come to God we have no Priest to offer our sacrifices and so they can never be acceptable unto the Lord for whosoever should offer a sacrifice of himself without a Priest that soul was to be cut off from his people Yet this is your condition under the second Covenant Thirdly there is none to perfume them and take away the failings of them to bear the iniquity of your holy things Exod. 28.38 to perfume your prayers to wash your tears Lava lachrymas meas Domine Fourthly if Satan object any thing
spirit against Judas Psal 69.8,9 and it took effect upon him many hundred years after he was dead and had seen corruption God hath promised to bring forth Judgement to victory and to present you without spot or wrinkle your prayers and endeavours for this shall add to your glory and these promises shall be accomplished in the Lords time and then your names shall be recorded in those mercies as those that were co-workers with God and preparing your own glory here for hereafter and then you shall rejoyce in them not only as Gods mercies but also as an answer to your prayers all the prayers of the godly are not for present fruit yet so as they bring a harvest many years after and then when it comes a man hath the sweetness of the mercy and the answer of the prayer all come in together if the Spirit that indites prayers doth so here in this life how will it do hereafter when he shall dwell in a man for ever without grievance how will a mans joy be great when his joy shall be as the joy of harvest oh how full will a mans joy be then Vâ—… Let it therefore stir us up to the practise of this duty which is here exhorted and that is perfect cleansing And now to awaken us to it the more I will give some Rules by which men may judge that they have great need of this exhortation and that the work of cleansing is very imperfect in them Consider these six particulars First To sin much against knowledge is an argument of a very unclean spirit whether it be against principles as Rom. 1. ult Who knowing the Iudgement of God that they which commit such things are worthy of death not only do the same but have pleasure in them that do them or against repeated admonitions as Judas and Pilate did or against the secret instructions of a mans own conscience the chastisement of his reins as Darius and Herod did against Iohn the Baptist Mark 6.22 or against truths professed as Saul against Witches and truths glorified in us the Apostle saith Thou art called a Iew and makest thy boast of God and gloriest in the Law through breaking the Law dishonourest thou God Secondly The more speedily lust takes away the man the more unclean that man is therefore the expression is A man soon angry Prov. 14 17. A man of a hasty spirit Eccl. 7.9 but on the other side a man of understanding that is a holy mortified man is of a cold spirit so that though the fire of corruption blown long by Satan may kindle at last yet it doth not speedily because he hath a cold spirit not a Gun-powder disposition unto evil Prov. 7.22 as soon as the harlot made the motion it is said he went after her strait-way or immediately without any more ado c. And as it argues a heart the more perfectly sanctified when it is sitted for a very good work Tit. 3.1 for any honourable use so it argues a heart more exceedingly unclean when it is fited to be used by Satan in any evil work when the heart is prepared as an Oven fit for any Batch Hos 7.6 fit to be led captive at the will of Satan 2 Tim. 2.26 And the truth is that makes a man stubble to judgement because he hath been stubble to sin first and therefore lust in a mans heart is not only compared to fire amongst men that must be fed with fewel and so it sooner burns but it is a fire that feeds it self without fewel and therefore called the fire of hell Iames 3.6 Thirdly the more sin passeth through the whole man without controul the more unclean the heart is as in the performance of duty the more the soul is subdued to the duty and every thought brought into subjection 2 Cor. 10.2 the more sanctified it is so on the contrary the more the heart is subdued by a lust and the less resistance it finds Iude 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. So Ezek. 16.36 Thy filthyness was poured out to all thy Lovers when shame which is a doom to some mens lusts prevails not when checks of conscience thoughts of death and Judgement keep not mens lusts from overflowing 2 Pet. 3.4 it shews a heart exceedingly defiled Fourthly the more unsatiable mens desires are in the commission of any sin the more unclean the man is Hab. 2.5,6 Nebuchadnezar for his covetousness is compared to a Drunkard for his unsatiableness for none cal faster for wine usually then they that have had too much before it is with greediness Eph. 4.19 who being past feeling have given themselves over to work all uncleanness 1 Pet. 4.4 with greediness excess of riot wherein they think it strange that you run not with them to the same excess of riot Isa 5.14 As the grave and as hell they weary themselves Ierem. 9.5 the members are weary in obeying when the Law of the members is never weary exacting Balaams lust was too swift for the very beast and mens lusts are often too vast for their weakned and tyred ability to act them therefore they load themselves with thick clay Hab. 2.4,5 enough to load them but not to satisfie them Fifthly the more provision a man makes for lusts before and the more plots he hath going to accomplish his lusts the more unclean that man is Rom. 13.14 As Iudas sought opportunity to betray Christ Mat. 26.16 And some do provide themselves of nets and draggs before hand to catch men as Hab. 1.16 Hos 7.5 and 6.7 They have made ready their heart as an Oven it is conceived to be spoken of the Princes of Israel under some Idolatrous King the hearts of the Princes and the Counsellers were ready as an Oven they had prepared themselves to receive and bring in any wickedness or any Idolatry and they were ready to bring the people into it and they had their Agents went about to leaven the people that were not all of that mind presently in the mean time it is said the saker the King some say or else they that had the special hand in this he sleeps not at night but he observes how the plots take and where the lump is leavened and the people prepared to entertain the innovations that he did intend to bring in and if they miss an opportunity of sinning they be sorry for it 2 King 5.20 Sixthly and lastly The more lust doth disturb a man in holy duties it did shew indeed that Elyes sons were sons of Belial that lay with the women at the door of the Tabernacle 1 Sam. 2.22 It argued that Zimry was desperately set upon evil when in a day of humiliation he durst bring a woman where all the Congregation were humbling themselves before the Lord. So for a man to lead a lust through the whole soul in the special presence of God in his Ordinances shews a very unclean spirit if the heart of the people go after covetousness when they are hearing
Ezek. 33.31 and after vain glory in prayer Mat. 6.5 for if ever grace have the advantage it is then when a man stands before the Lord and that sin bear it down at best duties it argues that lust is exceeding powerful in a man and he is exceedingly unclean Now for some rules to judge of the perfection of this work how a man comes neerer to it take these five First The more clearly a man discerns and the more fully his heart is affected with spiritual sins the more clearly he can discern them for as all sins proceed from darkness so every sin encreaseth darkness the more unclean any man is the more blind he is therefore Paul could not only see Satans pitched battles against him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2 11. the stratagems and ambushes that he used not only the temptation it self but Satans plots and purposes in tempting the depths of Satan Rev. 2.24 And the more he is affected with them the more bitterly he doth condemn them and mourn for them as David for his base dejection Psal 42.11 his carnal confidence in the creature Psal 30.6,7 his secret grudging at the prosperity of the wicked Psal 73.21,22 Agur for his brutishness in regard of spiritual things Prov. 30.2 Surely I am more brutish then any man and have not the understanding of a man Hezekiah for the pride of his heart 2 Chron. 32.26 for as a mans graces grow more and more in the new man inward in the old man so will his lusts and temptations be and therefore they that be still exercised about outward and bodily lusts it argues a small cleansing in them but the more a man considers that God is a Spirit and his eye is most upon the Spirits of men and that these defiling lusts before God make him most like unto the Devil who is spiritual wickedness and he saith My house and land and estate is worth so much but my heart is nothing worth Prov. 10.20 for consider if it were with me as with Maximenius and some of those Roman Emperours through their exceeding gluttony their bodies bred vermine continually how loathsom should it be for you to think and to have reason so to do but I am a man of a corrupt mind 1 Tim. 6.5 and that continually breeds vermine and will at last the worm that never dyes and this makes a man loath and abhorr himself it is a good sign of a clean heart Secondly The more a man hates and is afflicted and gos mourning for not only the raigning but the being of sin as it was with the Apostle that sin had never rebelled that it had never led him captive yet his body of death makes him miserable Rom. 7.24 the very being of it when it is with a man in regard of sin as it was with leprosie the Type Lev. 14.44,45 When they had scrapt about it and carried out the dust then they shall sweep it again then if it break forth again the house must be pluckt down So when a man hath done all he can by removing the dust and by carrying out the rubbish and yet lust will spread then to be contented and desire to have the house dissolved the house of nature that the building of sin might be destroyed 2 Cor. 5.2 it is an Argument of a great measure of purity Thirdly The more speedily a mans heart is awakned to turn to God after sinning it was a sign that Davids heart was in a clean frame when his heart smote him assoon as he had cut off the lap of Sauls garment 1 Sam. 24.5,6 and of Peter that immediately he went out and wept bitterly Math. 26. ult The first note was that a pure heart keeps it self that the wicked one toucheth him not but the second is speedily to return and cleanse a mans self after falling Davids heart was in a defiled frame that he could lie well nigh a year in the sins of Adultery and Murder without repentance the heart of a man is a fountain Mat. 12.35 that preserves it self pure and in its first glory as a fountain doth but if mudd do at any time enter into it it will be continually working of it out and it is as truly an argument of purity as the other and when a man repents that will also afflict him that God was forced to use so many means with him before he could be brought to repentance that Ephraim bemoans Ier. 31.18 Fourthly The more jealous a man is of himself upon every occasion Mat. 26.22 How far am I guilty in this sin Is it I Lord Fifthly The less a mans heart is affected and the less he is taken with worldly things Gen. 15.1 Rev. 12.1 Hem Germana illa Bestia and as Moses and Ioseph prefer the good of the people of God before any worldly advantage of their own Sixthly The more truly glad a man is and can bless the Lord that he hath been pleased to cross him in a way of sinning let God cross Ahab and he is in a rage better meet a Beare robbed of her whelps then meet a wicked man God hath crossed in a way of sinning Pro. 17.12 cross David in a way of sinning and he blesseth the Lord. And David said to Abigail Blessed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou which hast kept me this day from coming to shed blood and from avenging myself with my own hand The Motives thereunto are these five First this fits a man for communion with the Lord and makes his communion more clear for what communion hath light with darkness Christ with Belial and though a man be godly and so hath fellowship with the Father and with his son Christ 1 Joh. 1.6 yet if we say we have fellowship with him and walk in darkness we lye if therefore walking in darkness take away all fellowship then the more a man walks in darkness the less fellowship he hath therefore the promise to a clear communion is unto such as separate themselves for then God saith I will receive you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will dwell in you 2 Cor. 6.16,17 which notes clear and neer communion Secondly It is a special means to be imployed that God should use a man 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessel to honour sanâ—tified and meet for the Masters use c. and so Mal. 3.3 and Godly men be as happy in their services as in their rewards on the contrary it is a Judgement to be despised of God so as not to be used a vessel wherein he takes no pleasure Ier. 22.28 The earthen vessels leprous must be broken they are of no use Thirdly this will make a man ready and willing to do service for it is corruption that is the clog that hinders from service Heb. 12.1 Let us lay aside every weight and the sin which doth so easily