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
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 Spirit cannot leave his dwelling-place It is said John 5.24 He that heareth my Word and believeth on Him that sent me hath everlasting Life and shall not come into Condemnation but is passed from Death unto Life The change is wrought as soon as we begin to be acquainted with God in Christ. 2. Presently after Death there is a further progress made As soon as the Soul is separated from the Body it begins to live gloriously It is with Christ Phil. 1.23 I desire to depart and to be with Christ it is in Christ here but not so properly with him And it is in Paradise Luke 23.43 This day shalt thou be with me in Paradise In Abraham 's Bosom Luke 16.25 He seeth Abraham a far off and Lazarus in his Bosom And enjoyeth the Fruit of good Works Rev. 14.13 Blessed are the Dead which die in the Lord From henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them There is not only a cessation from Sin and Misery but an enjoyment of Glory and the Body resteth without pain and labour till the Resurrection as in a Bed Isa. 57.2 He shall enter into Peace they shall rest in their Beds each one walking in his uprightness 3. After at the Resurrection of the Body there is a consummation of all Joy That is called the Day of Regeneration Mat. 19.28 Body and Soul shall be renewed perfectly for Immortality and Glory Then we live indeed therefore Christ saith John 11.25 I am the Resurrection and the Life All is consummate and full then Death hath some Power till that day Vse 1. To press us to labour after this Holy Life John 6.27 Labour not for the Meat that perisheth but for that Meat that endureth unto everlasting Life which the Son of Man shall give you Grace is the Beginning and Pledg of it It is the Beginning and Seed of Life this is an immortal Spark that shall never be quenched It is the Pledg 1 Tim. 6.19 you may seize Life as your Right and Inheritance Oh labour for it This Life is made bitter that thou mayest desire the other Consider all dependeth on thy State in this World Either thou art a Child of Wrath or an Heir of Life Wicked Men do die rather than live in the other World It is better not to be than to be for ever miserable to lie under the Wrath of God to be shut out of the Presence of God for evermore Vse 2. Bless the Lord Jesus Christ for opening a Door of Life for them that were dead in and by Sin The Tree of Life was fenced by a flaming Sword no Creature could enter till Christ opened the Way 2 Tim. 1.10 By his appearing he hath abolished Death and hath brought Life and Immortality to light through the Gospel Christ came from Heaven on purpose to overcome Death and take away the Sting of it and he is gone to Heaven on purpose to make way for us Our Life cost Christ his Death John 16.5 Now I go away to him that sent me To as many as thou hast given him Let us see the import of this Phrase 1. How we are said to be given to Christ. 2. Who are they that are given to Christ. 1. How we are said to be given to Christ. 1. By way of Reward There was an eternal Bargain and Compact Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed c. We are Members of his Body Children of his Family Subjects of his Kingdom This is a ground of Certainty to the Elect The Lord knoweth those that are his 2 Tim. 2.18 He made no blind Bargain he had leisure enough to cast up his Account from all Eternity 2. By way of Charge to be redeemed justified sanctified glorified John 6. 37 38 39 40. All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out For I came down from Heaven not to do mine own Will but the Will of him that sent me And this is the Father's Will which 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 And this is the Will of him that sent me that every one that seeth the Son and believeth on him may have everlasting Life and I will raise him up at the last Day When the Elect were made over to Christ it was not by way of Alienation but Oppignoration they were laid to Pledg in his Hands and God will call Christ to an account None given to him by way of Charge can miscarry You trust Christ and God trusted him with all the Souls of the Elect. 2. Who are they that are given to Christ I Answer The Elect are intended in this Scripture as is clear He hath a Power over all flesh but to give eternal Life to as many as are given to him So Vers. 24. I will that all they whom thou hast given me may be with me None but the Elect are saved So Vers. 10. All mine are thine and thine are mine Where Christ's Charge and the Father's Election are made commensurable and of the same extent and latitude They are opposed to the World Vers. 9. I pray for them I pray not for the World but for them whom thou hast given me for they are thine I confess it is sometimes used in a more restrained sence of the Apostles and Believers of that Age as Vers. 6. Thine they were and thou gavest them me and they have kept thy Word And Vers. 12. Those that thou gavest me I have kept and none of them is lost but the Son of Perdition These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect. I confess sometimes the Word is used in a larger sence for Christ's universal Power over all Flesh. Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession not by way of Charge but by way of Reward they were given to him or rather a Power over them was given to him There is a peculiar difficulty Vers. 12. concerning the Son of Perdition how he was given to Christ. But I shall handle it when I come to that place Christ having spoken of the Apostles keeping his Word taketh occasion to speak of Judas his Apostacy Note hence 1. That there was from all Eternity a solemn Tradition and Disposition of all that shall be saved into the Hands of Christ. All God's Flock are committed to his keeping This giving Souls to Christ was founded in an eternal Treaty Isa. 53.10 Christ received them by way of Grant and Charge he hath a Book where all their Names are recorded and written Rev. 13.8 All
with his Death II. That the Sacraments are a solemn means of this Communion Here are three things 1. That Union with Christ is the ground of our Communion with him 2. This Union and Communion is signified and sealed by the Sacraments 3. That both the Sacraments do chiefly refer to Christs Death 1. That Union with Christ is the ground of Communion with him This is evident every where for it is said 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption We are first ingrafted into Christ and then partake of his influence and he conveyeth to us all manner of Grace and is the cause both of our Justification and Sanctification and final Deliverance So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Christ is the first gift first God giveth Christ to us and with him all things Rom. 8.32 Christ himself is the first saving gift and therefore before we can have spiritual life we must have Christ himself who is offered to us in the Promises of the Gospel principally and immediately to be received by us and with him all his benefits as the Members receive sense and life and motion from the Head and the Branches sap from the Root We have not what he hath purchased unless we have him first as we are not possessors of Adams guilt till we are united to his person by carnal generation so not of the grace of the Redeemer till united to him by effectual calling In short Christ hath purchased and the Father hath given all things into Christs own hands the gifts and graces of the Spirit are not intrusted with our selves but him we have so foully miscarried already that God will no more trust his Honour in our hands we have nothing but what we have in and from the Son The Spirit dwelleth in Christ and there it can never be lost he dwelleth in Christ by way of radication in us by way of influence and operation We have many disputes about the inhabitation of the Spirit the Spirit is not given to any Believer immediately but to Christ and to us derivatively from Christ. Therefore the Spirit i◠called the Spirit of Christ Rom. 8.9 and the Spirit of his Son Gal. 4.6 and 't is Christ liveth in us Gal. 2.20 and as head of the Church he filleth all in all Eph. 1.22 23. From this great Cistern the Waters of Life come to us and not immediately from the Godhead and it is our Head which doth communicate and send to all his Members from Himself that Spirit which must operate in them as they have need this Grace our Mediator distributeth to all his Members 2. That this Union and Communion is signified and sealed by the Sacraments and so they are special means to preserve and uphold the Communion between Christ and us Baptism is spoken of in the Text and that is called a being baptized into Christ nnd is elsewhere said to be a putting on Christ and here v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being planted together in the likeness of his death and 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink into one Spirit The Union is begun by the Spirit but sealed in Baptism then carried on by the same Spirit and further sealed in the Lords Supper Our first implantation is represented by Baptism which is a Solemnization of the New Covenant whereby the Party is solemnly entred a visible Member of Christ and his Church It is carried on by the same spirit the Lords Supper is a Seal of that Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we bless is it not the communion of the body of Christ There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ but a Participation of his Benefits it is the Communion of his Body and Blood There is a difference between an Historical Representation of Christs Death and a spiritual Communion of his Blood and Body Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of him and also to convey to us the benefits of Christs Death Well then you see this Union and Communion is signified and sealed by the Sacraments Baptism is our first implantation and the Lords Supper concerneth our growth and nourishment the external and visible incorporation is by Baptism or Profession of the Christian Faith which all visible Christians have Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The real and saving Union belongeth to the Regenerate who really believe in Christ in their hearts Christ dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith and love is requisite 1 Joh. 4.16 God is love and he that dwelleth in love dwelleth in God and God in him and new obedience 1 Joh. 3.24 He that keepeth his commandments dwelleth in him and he in him and hereby know we that he abideth in us by the Spirit which he hath given us This is the summ then Christ maketh his first entrance into us by his Spirit who regenerateth us this is figured in Baptism continueth his Presence by Faith Love and New Obedience which are exercised and quickened by the Lords Supper 3. The Sacraments do chiefly relate to our Communion with Christs Death as appeareth 1. By the interpretation of both in Scripture Baptism is explained in the Text the chief thing represented is his Death and by what is said 1 Cor. 1.13 Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Whence I gather that for any to have been crucified made a Curse and a Sacrifice to God for us would draw an obligation upon us to be baptized into his Name And that one peculiar reason of our being baptized into the Name of Christ was his having been so crucified for us The Lords Supper is explained 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death We annunciate and shew it forth with respect to our selves that we may anew believe and exercise our Faith with respect to others that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoycing with respect to God that we may plead the Merits of the Sacrifice of his own Son with affiance expecting the benefits thereof which are Pardon and the sanctifying Spirit Thus you see Christ hath instituted two Sacraments which represent him dead not one to represent him glorified This signification
covenant of nature which concerned both Jew and Gentile or the first administration of the covenant of Grace made with the Jews only First the covenant of nature which we are all under naturally breedeth Bondage and shyness of God we are sensible that we are his creatures and so owe him duty and subjection that we have fail'd in our duty to him and therefore lye obnoxious to his wrath and punishment Heathens that had but some obscure notions of God felt somewhat of this Bondage Rom. 1.32 They knew the judgment of God and that they which commit such things are worthy of death They stood in dread of angry justice and not only they but all mankind are under it Rom. 2.15 according to that natural sense which men have of religion so is their Bondage more or less still under fear of death and the consequents thereof This sense or conscience of sin and wrath which the breach of Gods law hath made our due is so ingrained in the nature of man that he cannot disposess himself of it The Apostle compareth it to the bond of marriage which is indissoluble till one of the parties die Rom. 7.1 2 3. The conscience of man is either married to the law as its husband or Christ as its husband not to the latter till it be dead to the former v. 4. Ye are become dead to the law by the body of Christ that ye might be marrid to another even to him that was raised from the dead Well then this Bondage is the effect of the law or covenant of Nature impressed upon the heart of man and ariseth from a consciousness of guilt and obnoxiousness to Gods wrath and displeasure because of Gods broken covenant Secondly The first administration of the covenant of grace That bred a spirit of Bondage witness that allegory Gal. 4.22 to 26. Abrahams two Wives did represent the two Covenants the first and second administration of the Covenant of grace The first gendred to Bondage men of a servile spirit doing what they did not out of love but slavish fear 2 Cor. 3.9 But if the ministration of death written and ingraven in stones was glorious so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance which glory was to be done away for if the ministration of condemnation be glory much more doth the ministration of righteousness excel in glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gospel was dark and had little efficacy to change the heart of man it did little allay and vanquish this shyness of God rather increased it as it conduced to revive the knowledg of God in their minds and held forth the ransom and way of appeasing Gods angry justice obscurely and darkly rather shewed our distance from God Israel was Gods first-born and so his heir but an heir in non-age Gal. 4.1 2. Their ordinances was a Bond ours an Aquittance but what is this to us Answer Much every way 1. That we may bless God for the greater advantages that we have to breed a Child-like spirit in us by the new Covenant where the Lord who is offended by sin is propitiated by the death of Christ and willing to admit man into his presence and bless him that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father and then having God for our Father we may have Christ for our Advocate and the Spirit for our Comforter and Sanctifier to inable us to observe the Gospel precepts of repentance towards God and faith in our Lord Jesus Christ and so be made capable of the promises of pardon and life one covenant maketh us sensible of the grace of the other Christ dealeth with us as children of the family requiring duty from us upon reasonable and comfortable terms 2. Because those that live under the Gospel-dispensation and have not received the power of it may be yet under a spirit of bondage and cherish a legal way of religion In every one that entertaineth thoughts of Religion Law and Gospel are at conflict in his heart as well as flesh and corruption this is clear by Gal. 5.17 18. For the flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would but if ye be led by the spirit ye are not under the law as spirit and flesh do lust against and constantly oppose one another and labour to suppress and diminish each other so do Law and Grace those that are slaves to their sinful lusts and are not inabled by the spirit of the new Testament to do in some measure what the rule injoyneth have their comforts obstructed and while sin reigneth the law reigneth Rom. 6.14 For sin shall not have dominion over you for ye are not under the law but grace Partly by its iritating power and Partly by its condemning power leaving them under a fear of condemnation and urging them to do what they cannot do 3. The Children of God by regeneration and adoption while sin remaineth may have somewhat of bondage remaining in them Look as under the Old Testment when the ingenuous and noble motives of the Gospel were in a great measure unknown there was somewhat of a free spirit in the Eminent Saints Psal. 51.12 though but sparingly dispenced so under the Gospel dispensation there are many sad and drooping Christians who do not improve the comforts provided for them and when they are called upon to rejoyce in the Lord always Phil. 4.4 rather go mourning all the day long but 't is their fault The people under the law dispensation were either the Godly or the wicked or the middle sort the eminently Godly then had a free spirit the wicked were either terrified or stupified the middle sort who were touching the righteousness of the law blameless Phil. 3.6 had a zeal for outward observances but not according to knowledg Rom. 10.2 were meerly acted by a legal spirit so under the Gospel there are the eminently Godly who evermore rejoyce 1 Thes. 5.16 or at least are swayed more with love than fear the weak Godly who have much of their ancient fears and the love of God in them is yet too weak to produce its effect though this love to God do prevail over sin yet not ordinarily over fear of punishment but much of that influences their duties more than their love to God There is too great aversness in their hearts from God and Holiness and they seek to break it by the terrors of the Lord. Not sin but fear is predominant Thirdly Is this spirit of Bondage good or bad I answer 1. We must distinguish of the three Agents in it This Bondage cometh partly from a good cause the spirit of God breeding in us a knowledg of our Duty and a
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
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
present or absent we may be accepted of him A new life inferreth new ends and pursuits the new Being obligeth us to be to the praise of his glorious grace Eph. 1.12 Fifthly The Properties of it 1. It is a godly Life as beginning and ending in God and carried on by those who are absolutely devoted and addicted to him 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness It is called the life of God Eph. 4.18 it is from God and for God you live by him and to him in others Self is the Principle Measure and End 2. It is an holy Life measured by the pure Word of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it Rom. 7.12 The law is holy and the commandment is holy and just and good not by our own natural inclinations or the fashions of the world but Gods direction 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation Luk. 1.75 That we should serve him in holiness and righteousness before him all the days of our lives The inclinations are planted in us by Gods first work Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness they are directed by his Word all Moral Duties being comprised in those words Holiness or Dedication to God Righteousness performing our duties to men Acts 24.26 Herein do I exercise my self to have always a conscience void of offence toward God and toward men 3. It is an heavenly life Phil. 3.20 Our conversation is in Heaven Our great work is to prepare for everlasting Life seeking rejoycing in that endless Happiness we shall have with God a living for or upon the unseen everlasting Happiness as purchased for us by Christ and freely given us of God We live for it as we seek after it with our utmost diligence Acts 26.7 Unto which promises the twelve Tribes instantly serving God day and night hope to come We live upon it as fetching thence all our supports solaces and incouragements 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal II. How strongly we are obliged by Baptism to this kind of life Baptism hath three Offices it representeth sealeth undertaketh it representeth as a signifying Sign sealeth as a confirming Sign undertaketh as a Bond wherewith we bind our selves when we submit to it First What it representeth primarily and principally the Death of Christ and secondarily his Resurrection the one in order to the other 1. The Death of Christ which is the meritorious Cause of all the Grace and good which is communicated to us in this or any other Sacrament or Mystery of the Gospel We are told 1 Pet. 2.14 That he himself bore our own sins in his body on the tree that we being dead to sin might be alive to righteousness I told you before that Christs Death may be considered as an instance of his Love or as the Price paid for the Blessings of the new Covenant as an instance of his Love it worketh morally as the Price of our blessings meritoriously as it worketh morally and exciteth our gratitude we should not go on in that course which brought these sufferings on Christ but live holily in gratitude to him and kindness to our selves lest we bear our own sins which are so hateful to God This consideration we exclude not but to make this all the sense of the Place no Christian heart can endure therefore we go to the second Consideration as the Price and Ranson of our own Souls and of the Blessings we stand in need of he purchased Grace to mortifie sin and quicken us to the duties of Holiness that the love of sin might be weakened in our hearts and we might be quickened to live to God in the Spirit Now if this be represented in Baptism then surely it strongly obligeth us to improve this Grace for those ends and purposes and that this is represented is evident for in the Apostles interpretation Baptism is a sort of Burial and first it is a Commemoration of the Burial of Christ who when his Soul was separated from his Flesh he was buried his Sacred Body was laid up in the Chambers of the Grave This was necessary not only in compliance with the Types Mat. 12.40 As Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Christ was found to be the true Messias by his Resurrection from the Dead as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance Prophecies of this you may see Psal. 16.9 My flesh also shall rest in hope Isa. 53.9 He made his grave with the wicked and with the rich in his death But also this was necessary for the confirmation of the reality of his Death past and the verity of his Resurrection suddenly to follow Therefore in Baptism the truth of his Death is represented as the ground of all our hopes 2 The next thing which is represented is the Truth of his Resurrection Christ that purchased this Grace is risen to apply it he is a Saviour merito efficaciâ his Merit immediately depended on his Death and his Power for effectual application though mediately on that too depended immediately on his Resurrection for Christ rose on purpose to turn men from their iniquities Acts 3.26 God having raised up his Son Jesus hath sent him to bless you in turning away every one of you from his iniquities Christs Resurrection hath a twofold regard 1. It is a Pattern 2. It is a Pledge 1. It is a Pattern of our rising from the death of sin to newness of life If Christ that was dead and buried rose again and cast off the burden of our sins which for our sakes he undertook or cast of the form of a servant we must not only be dead and buried but we must rise also Christs Resurrection is every where made in a Pattern of the new Birth 1 Pet. 1.3 He hath begotten us to a lively hope by the resurrection of Christ from the dead that is the influential Cause and Pattern of it So 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ. Anima non lavatione sed responsione sancitur the Soul is dedicated to God to live a new life not by the water but by the answer to the demands of the new Covenant and this is by the Resurrection of Christ. 2. As it is Pledge of his Power by which that great change is wrought in us Eph. 1.19 20. And what
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the 〈◊〉 these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his â—â—cleaâ—ness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ— a general Repentance Well then let us so rise to newness of life as never to return
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. 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 say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers 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 Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
of particular persons 't is much more true of the Church all is for good Psal. 76.10 Surely the wrath of man shall praise thee and the remainder of wrath shalt thou restrain Christ many times gets up on the Devils shoulders All Providence is for the Elects sake 2 Tim. 2.10 Therefore I endure all things for the elects sake that they may obtain salvation by Christ with eternal glory The sufferings of the Apostles conduced to the good of true Christians God considered the good of the whole Church USE Is Information 1. That the exception against Gods Providence from the evils that abound in the world is vain and frivolous 'T was an old doubting question If there be a God how are there evils If there were not a God how is there good One part answereth the other the Text more fully he turneth evil unto good That there are Devils God knoweth how to make use of them to punish the wicked and exercise the godly that there is sin if there had been no sin no Christ that there are miseries if no miseries many graces would be lost there would be no fortitude no patience no earnestness in prayer that there are wicked men it sheweth Gods distinguishing Mercy that when so many are drowned in the common shipwrack of mankind 't is the greater mercy that we escape if others are bad let us bless God that made us better Lastly that there is death that there might be a passage out of this world and a period to our labours and sorrows 2. It teacheth us how to interpret prayers We have prayed for the continuance of a blessing and lost it for the riddance of a trouble yet it continueth upon us this is the very case here if God heareth them how come they to suffer such hard things The spirit teacheth us to pray now the denyal of either suit turneth to good We often come to God with carnal requests which being interpreted sound but thus Give me that wherewith I may offend thee or have my flesh pleased or lusts fed God findeth us doting on the creature and we take it ill to be interrupted in our Whoredoms We must distinguish between what is really best for us and what we judg best other diet is more wholsome for our souls than what our sick appetites craveth we are best many times when weakest worst when strongest 3. It giveth us a reason of waiting Tho we do not presently know why every thing is done let us wait Providence doth not work without a cause we see it not now but we shall see it when God turneth it to good We must not judge of Gods work by the beginning God seemeth an adversary for a while to them that indeed injoy his eternal love let patience have its perfect work and when Providence is come to a period you will know more 4. What reason to trust God with events Some things fall under our duty others are a meer event our care is about events rather than duty and so we take Gods work out of his hands and so 't is not care so much as carking we enquire what shall become of us rather than what we shall do do you do your duty and God knoweth how to turn all things for good Phil. 4.6 7. Nothing can go amiss to him that is found in the way of duty 5. It informeth us of the happiness of Gods children We may put in for a share when we are sanctified to God all things are sanctified to us and things that otherwise would be snares prove helps and discouragements prove furtherances the creature is as if it were another thing to the Saints if they are advanced their hearts are inlarged to God 2 Sam. 7.2 And the king said unto Nathan the prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains Neh. 1.11 O Lord I beseech thee let now thine ear be attentive to the prayer of thy servant and to the prayer of thy servants who desire to fear thy name and prosper I pray thee this day thy servant and grant him mercy in the sight of this man for I was the kings cupbearer meaning he had improved this place for God When they are afflicted they do not fret or faint but humble themselves under the mighty hand of God and so meet him at every turn Oh what a blessed thing is it to be under the special care of God and to have all things about us ordered with respect to our eternal welfare 't is not so with the wicked if God make Saul a King Judas an Apostle Balaam a Prophet their preferment will be their ruin Hamans honour Achitophels wit Herods applause turned to their hurt if in prosperity they contemn God in adversity they deny and blaspheme God This evil is from the Lord why should I wait on him any longer As the salt Sea turneth all into salt water so a man is as the constitution of his heart is 2. USE is Caution 1. Against misconstruction of Providence 2. Against non-improvement 1. Against misconstruction of Providence There may be a seeming harshness in some of Gods dealings but all things considered you will find them full of mercy and truth Psal. 25.10 If there be a seeming contradiction between his Word and Providence you must not always interpret the word by Providence but Providence by the word Psal. 73.17 Vntil I went into the Sanctuary of God then I understood their end 2. Against non-improvement Let us not lose the benefit by our negligence and folly let us observe how we make profit of every thing God would not send this affliction did he not know how it would be good for me Therefore to this end 1. Take these Motives 2. Consider what profit is to be gotten by afflictions 1. Motives 1. 'T is not enough to be good in the affliction but we must get good by the affliction Carnal men are somewhat good in the affliction more modest when Gods hand is heavy upon them and they are somewhat disabled or discouraged from following their lusts yea and may make great promises of reformation when God hath them under but as soon as they are delivered they encourage themselves in the practice of their old sins as metals are melted while they are in the furnace but assoon as they are taken out they return to their natural hardness again But the godly are the better afterwards they cannot forget their old smart by sin Josh. 22.17 Is the iniquity of Peor too little for us from which we are not cleansed unto this day They remember what was the great burden in their troubles and what was the great comfort and support under them and are the better all their lives but others are of another temper Psal. 78.34 When he sâ—ew them then they sought him and enquired early after God The sense of present smart and the terror of an angry God may frighten them into a little religiousness for
from him But when God is willing to come among us and take our Nature and die for a sinful world there is a foundation laid for his being with us to help us and bless us upon all occasions The wonderful Marriage which the Divine Nature hath made with the Humane doth help us against the thoughts of distance but his Death and Sufferings as the price of our Atonement doth make up the quarrel and breach between us and God In his person God manifested in our flesh way is made for access For in Christ God doth condescend to man and man is encouraged to ascend to God But in his Sufferings the distance is taken away and the guilty fears appeased which most do alienate us from God God hath set him forth to be a propitiation through faith in his blood Rom. 3.25 Now after such a foundation laid will the Lord be strange to his people as if the breach still continued It cannot be Thirdly God in our Nature hath taken upon him an Office to defend and help his people which he manageth both in Heaven and in Earth In Heaven by his constant intercession Heb. 8.1.2 We have such an High Priest who is sate on the right hand of the throne of the Majesty in the heavens a minister of the sanctuary and of the true tabernacle which the Lord hath pitched and not man And Heb. 9.24 For Christ is not enâ—red into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us We have a friend in Court Jesus the true and great High Priest who hath the Names of his People graven upon his breast and shoulder to shew how much they are in his heart and to represent them and their necessities to God On Earth 1. Externally by his powerful Providence for all Judgment is put into his hands John 5.22 that he may defend his Church and People 2. Internally by his Spirit Matth. 20.20 Lo I am with you always unto the end of the world Into what part or Age of the World our Loâ— falleth Christ is ready with his protection and blessing Now would Christ take such an Office to be Head over all things to the Church and neglect the duty of it No the Head of the Church is also the saviour of the body Ephes. 5.11 The whole body and every member of it is dear to him as united to him in the sacred mystical body and he will take care of them And upon these accounts we may pray for and expect grace to help in a time of need Heb. 4.16 Let us come with boldness to the throne of grace that we may obtain mercy and find grace to help in a time of need Obj. But you will say If there be such a Power and Goodness in God and thus secured by the mediation of Christ and his blessed Covenant how cometh it that they are reduced to such great exigencies Judges 6.13 If the Lord be with us why then is all this befallen us Ans. 1. 'T is supposed you are Christians and have not the spirit of a worldling that liveth upon and seeketh his main happiness in the creatures apart from God a true Christian is one that is dead to the world but alive to God one that hath laid up his treasure above the reach of all enemies Matth. 6.19 20 21. Lay not up treasure for your selves upon earth where moth and rust doth corrupt and where thieves break through and steal but lay up for your selves treasures in heaven where neither moth and rust doth corrupt and where thieves do not break through nor steal for where your treasure is there will your heart be also Otherwise we cannot deal with you for 't is a vain attempt to hope to reconcile Christianity with your carnal affections but if you be such tho the feelings of nature be not altogether quenched in you you will not be greatly moved as long as your main happiness is safe that is while Gods love to you is not lessened while your communion with him is as free as it was before while you lose no degree of grace and your hopes of glory suffer not any Eclipse for your solid happiness lieth in these things other things are but appendages to sweeten our Pilgrimage and tho a Christian hath a value for his natural comforts yet 't is a value and an esteem that is subordinated to higher enjoyments that he hath something of value to esteem as nothing for Christ. 2. Temporal protection and prosperity is not excluded from the compass and latitude of this priviledg but included so far as God seeth fit So far as it is good to have peace and liberty heretofore the blessings of Gods presence was visible and sensible as they observed of Abraham Gen. 21.22 God is with thee in all that thou dost So 't is promised to Isaac Gen. 26.3 I will be with thee and bless thee To Jacob Gen. 35.3 God was with me in the way that I went To Moses Exod. 3.17 I will be with thee To Israel Deut. 2.7 The Lord thy God hath been with thee Josh 1.5 I was with Moses and I will be with thee To David 2 Sam. 6.18 So that we cannot say that he will not own and bless us in the course of his Providence but communion with him and the enjoyment of his gracious presence is that which the godly desire most Exod. 33.5 If thy presence go not along with us carry us not up hence 3. Though temporal happiness be not altogether excluded there must be tryal For there is no crowning without striving nor can a reward be expected for sitting still 2 Tim. 2.5 He must strive According to the laws of the exercise to put in for the prize in the Olympick Games and to refuse to run or wrestle was ridiculous so 't is to think of Heaven and do nothing for it or run no hazzard for it partly because we need afflictions that the inner man may be renewed and we be more prepared dispositively fitted for glory being weaned from the world and mortifying the flesh 2 Cor. 4.16 For which cause we faint not but though our outward man perish yet the inward man is renewed day by day 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a season if need be ye are in heaviness through manifold temptations We suffer to quicken us in our drouziness and refine us from our dross partly to conform us to Christ that we may overcome the world he overcame it by suffering to shew us that by suffering we shall overcome it which is a nobler victory than if we had overcome it by the sword Rom. 8.37 Nay in these things we are more than conquerors 'T is â—or the honour of God that it should be known that God hath a people that love him and are dearly beloved by him 4. In these tryals God is with us and so if he
earnestly sought after Therefore the Heavenly minded are meet 't is their proper place and Countrey they may say God hath wrought us to this very thing Use. Are we framed are we made fit are we made new creatures have we the general fitness which is of absolute necessity 'T is a certain truth that God doth not only give us Heaven but maketh us fit for Heaven He saveth none but those whom he maketh fit to be saved The Elect do not by and by from a corrupt estate go to a glorified but an holy and fit preparation cometh between till we be regenerate and sanctifyed we are in a total unfitness for none but the pure in heart shall see God Matth. 5.8 And without holiness no man shall see the Lord Heb. 12.14 All they and none but they Titus 3.5 But according to his Mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost You may as well expect that God should turn day into night to please a Drunkard as make the way to Hell to be the way to Heaven to please an Impenitent sinner Those to whom Christ will say Come ye Blessed of my Father he first saith come unto me ye that are weary and heavy laden Unless we have past from death to life in a way of grace we cannot expect to pass from death to life in a way of Glory 2. That gradual and perfective meetness must be lookt after too though it be not so absolutely and indispensably necessary as the former 1. Are we more dead to the world Every day somewhat of the Spirit of the World is found in Gods Children but all that while they are unready to get home When 't is a more indifferent thing to have or want pleasure or honour or profit here they you begin to be weaned when these things are lessened in your Eyes 1 Cor. 4.2 But with me it is a small thing that I should be judged of you or of mans Judgment And 1 Cor. 6.2 Are ye unworthy to judge the smallest matters 'T is not so great a matter to be rich or renowned Other things are greatned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 When you see a greater worth in heavenly things and more affect them than ever you did before and can be glad that you are fitted for this glory though by the smart discipline of the Cross then you ripen apace for Heaven 2. If more sanctified Every degree of growth in grace is a step nearer to Heaven the more holy any man groweth the faster he is getting home then they are pressing towards the mark Phil. 3.14 Then you make speed to Heaven when you thrive inwardly the more sins mortified the graces exercised the more you rid way in your Journey to Heaven in this sense Salvation is nearer every day Rom. 13.11 Also some are scarce entred in by the strait gate got but a step or two in their Race they do press onward 3. The more heavenly minded When the concernments of the other world do more take up your hearts and minds you are as standing at Heavens Gate to see when God will open the door and call you in when Death shall draw aside the Vail and God will shew you his Blessed face 'T is against Nature barely to desire a dissolution but yet this doth not damp your affections nor quench the joy of your Faith When a man beginneth to live as a stranger and pilgrim here 1 Pet. 2.11 and as a Citizen of Heaven Phil. 3.20 But our conversation is in Heaven then the work goeth on apace God hath wrought you for this very thing and will in the fittest season translate you 2. Let us give God all the glory of whatever grace or heavenly affection is wrought in us The first Entrance and all the whole Preparation of the Elect unto glory is of God Blessed be God who hath made us meet and he that hath wrought us unto this very thing is God 1. The first Entrance for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2.10 his workmanship created in Christ Jesus We are his workmanship not only by natural Creation but supernatural Renovation not only as made but as made over again his creating power is seen in framing the New Creature as well as in framing our natural substance and natural powers by divesting us of the evil Qualities in us and planting contrary graces and vertues in their stead that the old man is put off and the new man put on which is created after God Eph. 4.24 'T is just such another work as Creation was for 't is done by God's own immediate hand And as in the beginning God created something out of nothing and some things out of praeexisting matter but such as was wholly unfit and indisposed for any thing to be made out of it as Adam out of the dust of the ground Gen. 2.7 Eve out of Adam's Rib ver 22. so our faculties were wholly indisposed to good and averse from it resisting and opposing what was holy and godly Job 21.14 Therefore to him alone be all the glory and praise 2. After Conversion he keepeth us in this estate and encreaseth our fitness We read in Scripture that Heaven is kept for us and we are kept for Heaven and both by God 1 Pet. 1.4 5. Which is preserved in Heaven for you who are kept by the power of God through Faith unto Salvation As our Inheritance is above hazard and kept from being lost so also we are kept that we may not be lost in the way to the Possession of it An Earthly Inheritance may be kept sure enough by the faithful Guardian for an Heir but who can keep or secure the Heir from death and other accidents But the Regenerate their Inheritance is reserved in heaven for them and they are kept by the power of God for it There are so many Temptations and Tryals and we are are so weak that 't is God alone that can keep us and maintain his Interest in our Souls 3. To the very last there is his gracious and fatherly Acceptance For this meetness standeth in two things God's powerful Operation and gracious Acceptation His powerful Operation I have spoken of already Now the other is as necessary they are worthy But who are those whom God counteth meet and worthy So 't is explained Luke 20.35 They which shall be accounted worthy to obtain that World Luke 21.36 That ye may be accounted worthy to stand before the Son of Man Therefore besides his powerful Influence Divine Acceptation which covereth our infirmities accepteth our weak endeavours for perfect Obedience Even the renewed were not fit to enter glory without it for their Renovation is not perfect so that all their acceptance depends on God's Free Grace in Christ Psal. 143.2 Eph. 1.6 Vse 3. To inform us That the
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification 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 So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
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
once past here it must needs be executed Partly because there will be no change of mind in the Judge he is inflexible and inexorable because there is no errour in his sentence but it is every way Righteous and the truth of God is now to be manifested God would not astright us with that he never intended to do grant this Judgment execution is uncertain all his threatnings will be but a vain scar-crow In the day of his patience and grace his sentence may be repealed Mutat sententiam sed non decretum As Jer. 8.7 8. At what instant I shall speak concerning a Nation and a Kingdom to pluck it up and pull it down and to destroy it if that Nation against whom I have pronounced turn from the evil I will repent of the evil which I thought to do Here God revoketh the doom Conviction now maketh way for conversion but then for confusion And partly because there is no change of state in the persons judged they are in Termino as the Apostate Angels while man is in the way his case is compassionable God allowed a change of state to man after the Fall which must not last always 2 Pet. 3.9 He waiteth long for our repentance but he will not wait ever here we may get the sentence reversed if we repent but then 't is final and peremptory excluding all further hopes and possibility of remedy And partly because there can be no change of the heart they may have some relentings when matters of faith become matter of sense For if they would not love God inviting by his mercies and offering pardon then they will not love him condemning and punishing and shutting them out from all hope these three infer one another because no change of heart no change of state because no change of state no change of sentence 2. 'T is speedy there was no delay they were presently transmitted and put into their everlasting estate here is sententia lata sed dilata sentence is past but not executed Eccl. 8.11 Because sentence is not speedily executed upon an evil doer But here 't is otherwise they must depart and be gone speedily out of Gods presence Esther 7.8 As soon as the word was gone out of the Kings Mouth they had him away to execution 3. 'T is unavoidable 't is in vain to look about for help all the World cannot rescue one such Soul In short there is no avoiding by Appeal because this is the last Judgment nor by rescue they shall go away not of their own accord but compelled 't is said Math. 13.42 The Angels shall gather them and cast them into a Furnace of fire So again cast them they shall be dragged away Not by flight for there is no escaping nor intreaty for the Judge is inexorable 6. The sentence is executed upon the wicked first it beginneth with them for 't is said these shall go away into everlasting punishment and the righteous into life eternal Now this is not meerly because of the order of the narration did so require it the wicked being spoken of last but there is a material truth in it sentence beginneth with the godly execution with the wicked sentence with the godly because they are not only to be judged but to Judge the World together with Christ 1 Cor. 6.2 Now they must be first acquitted and absolved themselves before that honour can be put upon them But execution with the wicked Matth. 13.30 Both grow together until the harvest I will say to the Reapers gather ye together first the Tares and bind them in bundles to burn them but gather ye the Wheat into my barn First the wicked are cast into Hell fire Christ and all the godly with him looking on which worketh more upon the envy and grief of the wicked that they are thrust out while the godly remain with Christ seeing execution done upon them And the godly have the deeper sense of their own Happiness by seeing from what wrath they are delivered As the Israelites when they saw the Egyptians dead upon the shoar Exod. 14.30 31. With 15.1 Then sang Moses and the Children of Israel this Song unto the Lord. So when the wicked in the sight of the Godly are driven into their torments they have a greater Apprehension of their Redeemers mercy USE 1. To press us to believe these things Most mens faith about the eternal recompenses is but pretended at best too cold and a speculative an opinion rather than a sound belief as appeareth by the little fruit and effect that it hath upon us for if we had such a sight of them as we have of other things we should be other manner of persons than we are in all holy conversation and godliness We see how cautious man is in tasting meat in which he doth suspect harm that it will breed in him the pain and torments of the stone and Gout or Collick I say though it be but probable the things will do us any hurt We know certainly that the wages of sin is death yet we will be tasting forbidden fruit If a man did but suspect an house were falling he would not stay in it an hour we know for certain that continuance in a carnal â—â—ate will be our eternal ruine yet who doth flee from wrath to come If we have but a little hope of gain we will take pains to obtain it We know that our labour is not in vain in the Lord. Why do we not abound in his work 1 Cor. 15.58 Surely we would do more to prevent this misery to obtain this happiness when we may do it upon such easy terms and have so fair an opportunity in our hands if we were not so strangely stupified we would not go to Hell to save our selves a labour There are two things which are very wondrous that any man should reject the Christian faith or that having imbraced it should live sinfully and carelesly USE 2. Seriously consider of these things The Scripture every where calleth for consideration Think of this double motive that every man must be judged to everlasting joy or everlasting Torment These things are propounded aforehand for our benefit and instruction we are guarded on both sides we have the bridle of fear and the spur of hope if God had only terrifyed us from sin by mentioning unexpressible pains and horrours we might be frighted and â—â—and at a distance from it But when we have such incouragements to good and God propoundeth such unspeakable joys this should quicken our diligence If he had only promised Heaven and threatned no Hell wicked men would count it no great matter to lose Heaven provided that they might be annihilated but when there is both and both for ever shall we be cold and dead We are undone for ever if wicked blessed for ever if godly let us hold the edge of this truth to our hearts what should we not do that we may be everlastingly blessed and
avoid everlasting misery 'T is no 〈◊〉 what we suffer in time and endure in time USE 3. Improve it first to seek a reconciliation with God in the way of Faith and Repentance A man that is under the sentence of death and in danger to be executed every moment would not be quiet till he get a pardon All men by nature are Children of wrath as a Son of death as one condemned to die so 't is an Hebraism Now run for refuge to take hold of the hope that is set before you Heb. 6.18 make peace upon earth Luke 2.14 Agree with thine Adversary quickly while he is in the way Luke 12.58 59. Now God calleth to repentance Act. 17.30 31. Oh Labour to be found of him in peace 2 Pet. 3.14 How can a man be at rest till his great work be over 2. Improve it to holiness and watchfulness and to bridle licentiousness and boldness in sinning Eccl. 11.9 Rejoyce O young man in thy youth and let thine heart cheer thee in the days of thy youth walk in the ways of thine heart and in the sight of thine eyes but know thou for all these things God will bring thee to judgment As cold Water cast into a boiling pot stops its fury 1 Pet. 1.17 And if ye call on the Father who without respect of persons Judgeth every man according to every mans work pass the time of your sojourning here in fear Say as the Town Clark of Ephesus Acts 9.40 We are in danger to be called in Question for this days uproar I must give an account for idle words careless praying and unprofitable mispending of time 3. Improve it to patience under ignominy and reproaches Thy innocency will appear on thy tryal if in an abject Condition the upright shall have dominion in the morning afflictions and persecutions will then end and thou shalt have thy reward 1 Thes. 1.6 7. And ye became followers of us and of the Lord having received the word in much affliction with joy in the Holy Ghost so that ye were ensamples of all that believe in Macedonia and Achaia And 1 Cor. 15.58 Wherefore my beloved be stedfast and unmoveable always abounding in the work of the Lord for as much as ye know your labour shall not be in vain in the Lord. SERMON XVIII 2 Cor. 5.11 Knowing therefore the terrour of the Lord we perswade men but we are made manifest unto God and I trust also are made manifest in your Consciences THe Apostle is giving an account of his sincerity zeal and faithfulness in his Ministry Three things moved him to it hope fear and love Here he asserteth the influence of the second principle In the words take notice of two things 1. The motive and reason of his fidelity in his Ministry knowing therefore the terrour of the Lord we perswade men 2. The witnesses to whom he appealeth For the proof of his fidelity and diligence 1. God the searcher of hearts 2. the consciences of his Auditours who had felt the benefit and force of the Word 1. To God as the supream Witness Approver and Judge but we are made manifest unto God he seeth our principles and aims and with what hearts we go about our work 2. To the Corinthians as secondary witnesses and I trust also are made manifest in your consciences He was confident that he had a witness of his sincerity and uprightness in their consciences The greatest approbation that we can have from men is to have an approbation in their consciences Mark the order our first desire should be to approve our selves to God who is our Judge and then to men And in doing that to approve our selves to their consciences which is the faculty which is most apt to take Gods part rather than to their humours that we may gain their respect and applause next to God the testimony of conscience next to our own conscience the consciences of others 1. I begin with the motive and reason of his fidelity knowing the terrour of the Lord we perswade men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar Timorem Domini knowing the fear of the Lord. Erasmus Beza and our translation terrorem domini Grotius according to the former reading knowing the fear of the Lord i. e. The true way of religion we perswade men to Imbrace it Rather the Apostle understandeth the terrour of this Judgment being certain that these things are so and that such a terrible Judgment of Christ will come we perswade men to become Christians or to live as such as shall speed well then when others shall be destroyed he saith plurally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we perswade as comprizing his Colleagues suppose Timotheus and Sylvanus he and they perswaded men to Imbrace the Faith and to live as those who are to be judged For 't is to be looked upon 1. As an Argument and Motive to perswade himself and his Colleagues to sincerity in their Ministry who were to give an account of their dispensation 2. As an Argument and Motive to the People for their obedience to the Faith Doct. That the certain knowledge of the terrible Iudgment of God should move us to perswade and you that hear to be perswaded to a careful and serious preparation for it In managing which Point 1. I shall consider the object Here is terrour or matter of fear offered in the Judgment mentioned 2. The subject or persons fearing Paul and his Colleagues together with all the parties who are to be judged 3. The means How this fear cometh to be raised in us or to work on us Knowing 4. The effect here is perswasion grounded thereon knowing the terrour of the Lord we perswade men 1. That there is terrour and matter of fear offered in the day of judgment upon several accounts 1. As it is an Impartial Judgment that shall pass upon all heathens Christians Apostles Ministers private Persons This ground is urged 1 Pet. 1.17 If ye call on the Father who without respect of Persons judgeth according to every mans work pass the time of your sojourning here in fear Those who take the Lord to be their Father and themselves for his Children must consider him also as an Exact and an Impartial Judge of all their actions And therefore with the more care and sollicitude carry on the work of holiness What is respecting or accepting persons in the Judgment 'T is to esteem one person rather than another for outward advantages not regarding the merits of the cause which cometh to discussion and tryal As in mans courts when men are spared for their greatness dignity or worldly preheminence But what person may God be supposed to respect or accept in Judgment Surely none can be so irrational as to think the great or rich can have any pretention to his favour or merciful dealing rather then others no Noble or Ignoble Poor or Rich Prince or begger they all stand upon the same level before God Well then the persons who may be supposed