Rom. 1.16 18. because therein the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men So that if we call our selves Christians we profess to embrace the holy doctrine of the Christian Religion which is perfectly opposite to all impiety and wickedness of life We profess to be governed by those laws which do strictly enjoyn holiness and vertue We profess to be perswaded that all the promises and threatnings of the Gospel are true which offer such great and glorious rewards to obedience and threaten transgression and disobedience with such dreadfull punishments And if so we are obliged both by our reason and our interest to live accordingly 2. He that professeth himself a Christian professeth to live in the imitation of Christ's example and to follow his steps who did no sin neither was guile found in his mouth The Son of God came into the world not onely by his Doctrine to instruct us in the way to happiness and by his death to make expiation of sin but by his life to be an example to us of holiness and vertue Therefore in Scripture we find several Titles given him which import his exemplariness as of a Prince and a Captain a Master and a Guide Now if he be our pattern we should endeavour to be like him to have the same mind that was in Christ Jesus to walk in love as he also hath loved us and given himself for us We should aspire after the highest degree of holiness make it our constant and sincere endeavour to please God and do his will and to fulfill all righteousness as he did Does any man profess himself a Christian and yet abandons himself to intemperance and filthy lusts is this like our Saviour Are we cruel and unmercifull is this like the High Priest of our profession Are we proud and passionate malicious and revengefull is this to be like-minded with Christ who was meek and lowly in Spirit who prayed for his enemies and offer'd up his blood to God on the behalf of them that shed it If we call our selves Christians we profess to have the life of Christ continually before us and to be always correcting and reforming our lives by that pattern 3. He that calls himself a Christian hath solemnly engaged himself to renounce all sin and to live a holy life By Baptism we have solemnly taken upon us the profession of Christianity and engaged our selves to renounce the Devil and all his works and obediently to keep God's commandments Anciently those who were baptized put off their garments which signified the putting off the body of sin and were immers'd and buried in the water to represent their death of sin and then did rise up again out of the water to signifie their enterance upon a new life And to these customs the Apostle alludes when he says How shall we that are dead to sin live any longer therein Rom. 6.2 3 4 5 6. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Therefore we are buried with him in baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we might not serve sin So that by Baptism we profess to be entered into a new state and to be endued with a new nature to have put off the old man with his deeds to have quitted our former conversation which is corrupt according to the deceitfull lusts and to be renewed in the spirit of our minds and to have put on the new man which after God is created in righteousness and true holiness And therefore Baptism is called the putting on of Christ Gal. 3.27 As many of you as have been baptized into Christ have put on Christ Now if we profess to have put on Christ we must quit and renounce our lusts because these are inconsistent as appears by the opposition which the Apostle makes between them Put ye on the Lord Jesus Christ and make not provision for the flesh to fulfill the lusts thereof Rom. 13.14 And as we did solemnly covenant with God to this purpose in Baptism so we do solemnly renew this obligation so often as we receive the blessed Sacrament of Christ's Body and Blood Therefore the cup in the Sacrament is called the new Covenant in his Blood that is this represents the shedding of Christ's blood by which rite the covenant between God and man is ratified And as by this God doth confirm his promises to us so we do oblige our selves to be faithfull and obedient to him and if we sin wilfully after we have received the knowledge of the truth that is after we are become Christians we account the blood of the Covenant a common thing that is we make nothing of the solemnest rite that ever was used in the world for confirmation of any covenant the shedding of the blood of the son of God And that this was always understood to be the meaning of this holy Sacrament to renew our Covenant with God and solemnly to confirm our resolutions of a holy life is very plain from that account which Pliny * Plin. Epist L. 10. Epist 97. gives us of the worship of the Christians in a Letter to Trajan the Emperour in which he tells him that they assembled early in the morning before day to sing a Hymn to Christ as God and then saith he they do sacramento se obstringere bind themselves by a sacrament or oath not to rob or steal or commit adultery not to break their word or falsisie their trust and after they have eaten together they depart home Which is plainly an account of the Christians celebrating of the holy Sacrament which it seems was then look'd upon as an oath whereby Christians did solemnly covenant and engage themselves against all wickedness and vice Thus you see what obligation the profession of Christianity lays upon us to holiness of life From all which it is evident that the Gospel requires something on our part For the Covenant between God and us is a mutual engagement and as there are blessings promised on his part so there are conditions to be performed on ours And if we live wicked and unholy lives if we neglect our duty towords God we have no title at all to the blessings of this Covenant The contrary doctrine to this hath been greedily entertained to the vast prejudice of Christianity as if in this new Covenant of the Gospel God took all upon himself and required nothing or as good as nothing of us that it would be a disparagement to the freedom of God's grace to think he expects any thing
ought not to pretend any thing against the plain and safe paths of Religion which will entertain us with pleasure all along in the way and crown us with happiness at the end 2 TIM 2.19 Let every one that nameth the name of Christ depart from iniquity THe whole verse runs thus Nevertheless the foundation of God standeth sure having this seal The Lord knoweth them that are his And Let every one that nameth the name of Christ depart from iniquity In which words the Apostle declares to us the terms of the covenant between God and man For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated foundation according to the usual signification of it is likewise as learned men have observ'd sometimes used for an instrument of contract whereby two parties do oblige themselves mutually to each other And this notion of the word agrees very well with what follows concerning the seal assix'd to it which is very fuitable to a Covenant but not at all to a foundation 'T is true indeed as the learned Grotius hath observed there used anciently to be inscriptions on foundation-stones and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render seal may likewise signifie an inscription and then the sense will be very current thus The foundation of God standeth sure having this inscription But it is to be considered that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie an inscription yet it is onely an inscription upon a seal which hath no relation to a foundation but is very proper to a covenant or mutual obligation And accordingly the seal affixt to this instrument or covenant between God and man is in allusion to the custom of those countries said to have an inscription on both sides agreeable to the condition of the persons contracting On God's part there is this impress or inscription The Lord knoweth them that are his that is God will own and reward those that are faithfull to him And on our part Let every one that nameth the name of Christ depart from iniquity Let every one that nameth the name of Christ that is that calls himself a Christian For to name the name of any one or to have his name call'd upon by us does according to the use of this Phrase among the Hebrews signifie nothing else but to be denominated from him Thus 't is frequently used in the Old Testament and sometimes in the New Jam. 2.7 Do they not blaspheme that worthy name by the which ye are called that is the name or title of Christians and that expression 1 Pet. 〈◊〉 14. if ye be reproached for the name of Christ is at the sixteenth verse varied if any man suffer as a Christian So that to name the name of Christ is to call our selves Christians Let every one that nameth the name of Christ depart from iniquity The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken strictly for injustice or unrighteousness but sometimes used more largely for sin and wickedness in the general And so it seems to be used here in the Text because there is no reason from the context to restrain it to any particular kind of sin or vice and because Christianity lays an equal obligation upon men to abstain from all sin Let every one that nameth the name of Christ depart from iniquity that is every Christian obligeth himself by his prosession to renounce all sin and to live a holy life In speaking to this argument I shall do these two things 1. Shew what obligation the profession of Christianity lays upon men to live holy lives 2. Endeavour to perswade those who call themselves Christians to answer this obligation I. What obligation the profession of Christianity lays upon men to live holy lives He that calls himself a Christian professeth to entertain the Doctrine of Christ to live in the imitation of his holy example and to have solemnly engaged himself to all this I shall speak briefly to these and then come to that which I principally intend to perswade men to live accordingly 1. He that professeth himself a Christian professeth to entertain the doctrine of Christ to believe the whole Gospel to assent to all the articles of the Christian faith to all the precepts and promises and theatnings of the Gospel Now the great design the proper intention of this doctrine is to take men off from sin and to direct and encourage them to a holy life It teacheth us what we are to believe concerning God and Christ not with any design to entertain our minds with the bare speculation of those truths but to better our lives For every article of our faith is a proper argument against sin and a powerfull motive to obedience The whole history of Christ's appearance in the world all the discourses and actions of his life and the sufferings of his death do all tend to this the ultimate issue of all is the destroying of sin So St. John tells us 1 Joh. 3.8 for this purpose was the Son of God manifested that he might destroy the works of the devil But this is most expresly and fully declar'd to us Tit. 2.11 12 13 14. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The precepts of the Gospel do strictly command holiness and that universal the purity of our souls and the chastity of our bodies 2 Cor. 7.1 to cleanse our selves from all filthiness of flesh and spirit 1 Thes 5.22 to abstain from all kind of evil 1 Pet. 1.15 to be holy in all manner of conversation They require us to endeavour after the highest degrees of holiness that are attainable by us in this imperfect state to be holy as he that hath called us is holy Mat. 5.48 to be perfect as our father which is in heaven is perfect And all the promises of the Gospel are so many encouragements to obedience and a holy life ◠Cor. 7. ◠having therefore these promises let us cleanse our selves from all filthiness of flesh and spirit and perfect holiness in the fear of God We are told by St. Peter that these exceeding great and precious promises are given to us that by these we might be partakers of a Divine nature 2 Pet. 1.4 having escaped the pollution that is in the world through lust and that we might give all diligence to add to our faith vertue and to vertue knowledge and to knowledge temperance and patience and brotherly-kindness and charity And the threatnings of the Gospel are so many powerfull arguments against sin Therefore the Apostle calls the Gospel the power of God unto salvation
do now so much spoil the pleasure and disturb the quiet of mankind All quarrels and contentions schisms and divisions will then be effectually hinder'd not by force but by love not by compulsion but by that charity which never fails and all those controversies in Religion which are now so hotly agitated will then be finally determin'd not as we endeavour to end them now by Canons and Decrees but by a perfect knowledge and convincing light And when this blessed society is met together and thus united by love they shall all joyn in gratitude to their great Patrons and Benefactors to him that sits upon the Throne and to the lamb that was slain to God even our Father and to our Lord Jesus Christ who hath lov'd us and wash'd us from our sins in his own blood And they shall sing everlasting songs of praise to God for all his works of wonder for the effects of that infinite goodness and admirable wisdom and almighty power which are clearly seen in the creation and government of the world and of all the Creatures in it particularly for his favours to mankind for the benefit of their beings for the comfort of their lives and for all his mercifull providences towards them in this world But above all for the redemption of their souls by the death of his Son for the free forgiveness of their sins for the gracious assistance of his holy Spirit and for conducting them safely through all the snares and dangers the troubles and temptations of this world to the secure possession of that glory and happiness which then they shall be partakers of and are bound to praise God for to all eternity This this shall be the employment of the blessed spirits above and these are the chief ingredients of our happiness which the Scripture mentions And if there were no other as there may be ten thousand more for any thing I can tell yet generous and vertuous minds will easily understand how great a pleasure there is in the improvement of our knowledge and the exercise of love and in a gratefull and perpetual acknowledgement of the greatest benefits that creatures are capable of receiving 3. This happiness shall be eternal And though this be but a circumstance and do not enter into the nature of our happiness yet it is so material a one that all the felicities which heaven affords would be imperfect without it It would strangely damp and allay all our joys to think that they should sometime have an end And the greater our happiness were the greater trouble it would be to us to consider that it must have a period It would make a man sorrowfull indeed to think of leaving such vast possessions Indeed if the happiness of heaven were such as the joys of this world are it were fit they should be as short for after a little enjoyment it would cloy us and we should soon grow weary of it But being so excellent it would scarce be a happiness if it were not eternal It would imbitter the pleasures of heaven as great as they are to see to an end of them though it were at never so great a distance to consider that all this vast treasure of happiness would one day be exhausted and that after so many years were past we should be as poor and miserable again as we were once in this world God hath so order'd things that the vain and empty delights of this world should be temporary and transient but that the great and substantial pleasures of the other world should be as lasting as they are excellent For Heaven as it is an exceeding so it is an eternal weight of glory And this is that which crowns the joys of heaven and banishes all fear and trouble from the minds of the blessed And thus to be secur'd in the possession of our happiness is an unspeakable addition to it For that which is eternal as it shall never determine so it can never be diminish'd for to be diminish'd and to decay is to draw nearer to an end but that which shall never have an end can never come nearer to it O vast eternity how dost thou swallow up our thoughts and entertain us at once with delight and amazement This is the very top and highest pitch of our happiness upon which we may stand secure and look down with scorn upon all things here below and how small and inconsiderable do they appear to us compar'd with the vast and endless enjoyments of our future state But oh vain and foolish souls that are so little concern'd for eternity that for the trifles of time and the pleasures of sin which are but for a season can find in our hearts to forfeit an everlasting felicity Blessed God! why hast thou prepar'd such a happiness for those who neither consider it nor seek after it Why is such a price put into the hands of fools who have no heart to make use of it who fondly chuse to gratifie their lusts rather than to save their souls and sottishly prefer the temporary enjoyments of sin before a blessed immortality 4. And lastly This happiness is far above any thing that we can now conceive or imagine It is so great that it cannot now enter into the heart of man We cannot from the experience of any of those pleasures and delights which we have been acquainted withall in this world frame an equal Idea and conception of it So that when we come to Heaven we shall be ready to say of it as the Queen of Sheba did of Solomon's wisedom and prosperity that half of it hath not been told us that the felicities and glories of that state do far exceed all the fame which we heard of them in this world For who can say how great a good God is and how happy he who is the fountain of happiness can make those souls that love him and those whom he loves In this imperfect state we are not capable of a full representation of those glories We cannot now see God and live A full description of Heaven and of the pleasures of that state would let in joys upon us too big for our narrow capacities and too strong for weak mortality to bear We are now but Children and we speak as Children and understand and think as Children concerning these things but in the other state we shall grow up to be men and then we shall put away these childish thoughts now we know but in part but when that which is perfect is come 1 Cor. 13.9 10 11. that which is imperfect shall be done away now we see through a glass darkly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a riddle but then we shall see face to face now we know in part but then we shall know even as also we are known as the Apostle discourseth excellently concerning this very matter No sooner shall we enter upon the joys of the other world but our minds shall be rais'd to a strength