promising life to the good and threatning death to the evil Out of all this discourse about the Wisdom Justice and Holiness of God we conclude the suitableness of Death to Sin That the difference between good and evil is not more naturally known than it is also evidently known that the one is rewarded and the other punished Other cannot be looked for if we consider the Wisdom of God which suiteth all things according to their natural order therefore sin which is a moral evil is punished with suffering somewhat that is a natural evil that is the feeling something that is painful and afflictive to nature or if we consider the Justice of God which dealeth differently with men that differ in themselves And the Holiness of God who will express his love to the good in making them happy and his Detestation of the wicked in the misery of their punishment 2. The certainty of this connection of sin and death was the Second Thing proposed 1. Reason sheweth in part That there is a state of torment and bliss after this life or Eternal Life and Death All men are perswaded there is a God and very few have doubted whether he be a punisher of the wicked and a rewarder of them that diligently seek after him now neither the one or the orher is fully accomplished in this world even in the judgment of those who have no great knowledg of the nature and malignity of sin or what punishment is competent thereunto Therefore there must be some time after that of sojourning in the body when men shall receive their full punishment and reward since here we see so little of what might be expected at the hand of God Surely if man be Gods Subject when his work is ended he must look to receive his Wages accordingly as he performed his duty or fail in it now our work is not over till this life be ended then God dealeth with us by way of Recompence giving us eternal life or the wages of sin which is death 2. Conscience hath a sense of it Conscience is nothing else but serious and applicative reason now the Consciences of sinners stand in dread of eternal death Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death This Thought haunts men living and dying living Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage But chiefly dying 1 Cor. 15.56 The sting of death is sin For then men are most serious and apprehend themselves nearest to danger Stings of conscience are most quick and sensible then and a terrible Tempest ariseth in sinners souls when they are to die 3. Scripture if we take Gods Word for it is express the first Threatning Gen. 2.27 In the day thou eatest thereof thou shalt surely die and Rom. 6.23 The wages of sin is death and 21. What fruit have you in those things whereof ye are now ashamed for the end of those things is death Will you believe this or venture and put it upon the Trial Oh! Take heed of sin The dead are there and her guests are in the depths of hell Prov. 9.18 Men are destroyed by their heedlessness and incredulity in what a woful case are you if it prove true and prove true it will as sure as God is true 3. Consider the terribleness of this death The Life to come and the Wrath to come are both eternal Punishment in one scale holdeth conformity with the reward in the other as those that escape have an eternal and far more exceeding weight of glory so they that still remain under the sentence of death for sin are condemned to an eternal abode both in body and soul under torments Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal Oh how woful is their condition whose bodies and souls meet again at the Resurrection after a long separation but a sad meeting it will be when both must presently be cast into everlasting fire if we did only deal with you upon slight and cheap motives you might refuse to hearken they are but slight matters that can be hoped or feared from man whose power of doing good or evil is limited to this life but it is a dreadful thing to fall into the hands of the living God Heb. 10.31 The afflictions and sorrows of this life are a part of this death our miseries here are the fruit of sin and after them followeth that death which consists in the separation of the soul from the body called in the book of Job the King of Terrors but after that there is a second death which is far more terrible which consists in an eternal separation from the Blessed and Glorious Presence of the Lord. In all Creatures that have sense death is accompanied with some pain but this is a perpetual living to deadly pain and torment from which there is no release there is no change of estate in the other world after our trial is over and things of faith become meer matter of sense the gulf is then fixed there is no passage from torments to joys Luk. 16.26 Things to come would not considerably counterballance things present if there were not eternity in the case therefore this death is the more terrible that men might abhor the pleasures of sin Well then this is the condition of all men once to be under sin and under the sentence of this death which is a woful bondage 2. Our liberty must answer the bondage To be redeemed from wrath is a great Mercy so it is also to be redeemed from sin these are the branches Christ delivered us from wrath to come 2 Thes. 1.10 He hath redeemed us also from all iniquity Tit. 2.14 The first part of freedom from the power of sin is spoken of Rom. 6.18 Being then made free from sin ye became the servants of righteousness Man in his natural estate is free from righteousness v. 10. That is Righteousness or Grace had no hand and power over him but in his renewed estate he is free from sin To be under the dominion of sin is the greatest slavery and to be under the dominion of Grace is the greatest liberty and inlargement they that are free from righteousness have no inclinations or impressions of heart to that which is good no fear to offend no care to please God are not brought under the awe and power of Religion on the other side then are we free from sin when we resist our lusts so as to overcome them and have a strong inclination and bent of heart to please God in all things and accordingly make it our business trade and course of Life Luk. 1.75 That being delivered from the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our life The other part of the Liberty is when we are freed from the sentence of death
forgetful of God unapt for spiritual things the flesh governeth but if the spiritual life doth more and more discover it self with life and power in our thoughts words and actions the Flesh is on the wane and we shall not be reckoned to have lived after the flesh but after the spirit we have every day an higher estimation of God and Christ and Grace weaneth and draweth off the heart from other things that we may grow more dead to them and live to God in the Spirit and more intirely pursue our everlasting hopes 4. Some things more immediately tend to the pleasing of the flesh as bodily pleasures and therefore the inclinations to them are called the lusts of the flesh 1 John 2.16 Other things more remotely as they lay in provisions for that end as the honours and profits of the world now tho a man be not voluptuous he may be guilty of the carnal minding because he is wholly sunk and lost in the world and is thereby taken off from a care of and delight in better things Envyings Emulations Strife and Divisions make us carnal 1 Cor. 3.3 For ye are yet carnal whereas there is among you envyings strife and divisions are ye not carnal and walk as men They have little of the spirit in them that bustle for greatness and esteem in the world tho they be not wholly given to brutish pleasures and those that will be rich are said to fall into foolish and hurtful lusts which drown the soul in perdition and destruction 1 Tim. 6.9 These are taken off from God and Christ and the world to come and therefore the fleshly minding must be applied to any thing that will make us less spiritual and heavenly Luk. 12.21 So is he that layeth up treasure for himself and is not rich towards God They seek outward things in good earnest but spiritual things in an overly careless or perfunctory manner 5. Some please the flesh in a more cleanly manner others in a more gross Gal. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest adultery fornication uncleanness lasciviousness idolatry witchcraft These are the grosser out-breakings of the flesh now tho we fall not into these yet there is a more secret carnal minding when we have too free a relish in any outward thing and set loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and these obstruct the heavenly life as well as the other therefore still all must be subordinated to our great Interest some are disingaged from baser lusts but are full of self-love and self-seeking I proceed to the Second Thing 2. What is that death which is the consequent of it Death signifieth Three Things in Scripture Death Temporal Spiritual and Eternal The first consisteth in the Separation of the Soul from the body The Second in the Separation of the Soul from God The Third in an Eternal Separation of both body and Soul from God in a State of endless Misery 1. Death is a separation of the Soul from the body with all its antecedent preparations As Diseases Pains Miseries Dangers these are death begun in deaths often 2 Cor. 11.13 that is in dangers that he may take from me this death Exod. 10.7 Meaning the Plague of the Locusts and death is consummated at our dissolution 1 Cor. 15.55 Now all this is the fruit of sin and they forfeit their lives that only use them for the flesh they are unserviceable to God and therefore why should they live in the world 2. Spiritual Death or an estrangement from God as the Author of the Life of Grace so we are said to be dead in trespasses and sins Eph. 2.1 and so it may hold good here 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth That is hath no feeling of the life of Grace But 3. Eternal Death which consisteth in an everlasting separation from the Presence of the Lord called the second death Rev. 20.6 On such the second death hath no power and v. 14. Death and hell were cast into the lake of fire this is the second death This is most horrible and dreadful and is the portion of all those that are slaves to the flesh Now this is called death 1. Because In all creatures that have sence their dissolution is accompaneed with pain Trees and Vegetables die without pain and so doth not Man and Beast and death to men is more bitter because they are more sensible of the sweetness of life than beasts are and have some forethought of what may follow after and because 't is a misery from which there is no release as from the first death there is no recovery into the present life This second death is set forth by two solemn notions The worm that never dieth and the fire that shall never be quenched Matth. 9.44 By which is meant the sting of Conscience and the Wrath of God both these make the sinner for ever miserable the sting of conscience or the fretting remembrance of their past folly when they reflect upon their madness in following the pleasures of sin and neglecting the offers of Grace and besides this there are pains inflicted upon them by the Wrath of God there is no member or faculty of the soul free but feeleth the misery of the second death as no part is free from sin so none shall be from punishment in the first death the pain may lie in one place head or heart but here all over the agonies of the first death are soon over but the agonies and pains of the second death indure for ever The first death the more it prevaileth the more we are past feeling but by this second death there is a greater vivacity than ever the capacity of every sence is inlarged and made more receptive of pain while we are in the body vehemens sensible corrumpit sensum the more vehemently any thing doth strike on the Sences the more doth it deaden the sense as the inhabitants about the fall of Nilus are deaf with the continual noise and too much light puts out the eyes tast is dulled by custom here the capacity is improved by feeling the power of God sustaining the sinner whilst his wrath torments him as the Saints are fortified by their Blessedness and can indure that Light and Glory the least glimpse of which would overwhelm them here so the wicked are capacitated to endure the torments in the first death our praying is for life we would not die there our wish shall be for destruction we would not live Every man would lose a Tooth rather than be perpetually tormented with the Tooth-ach these pains never cease this Death is the fruit of the carnal Life Secondly To be spiritually minded is Life and Peace Here all will be easily and soon dispatched 1. What it is to be spiritually minded I Answer When we know the Things of the Spirit so as to believe them and believe
ask Assurance is a ground of the more earnest Request When Daniel understood by Books the number of the Years then he was most earnest in Prayer and when Elijah heard the sound of the Rain he prayed Prayer is to help on Providences that are already in motion That thy Son also may glorify thee Here is another Argument It is usual in Prayer to speak of our selves in a third Person so doth Christ here That thy Son may glorify thee This may be understood many ways partly as the Glory of the Son is the Glory of the Father partly by accomplishing God's Work that I may destroy thy Enemies and save thy Elect partly by the preaching of the Gospel in Christ's Name to the Glory of God the Father He doth as it were say I desire it for no other end but that I may bring Honour to thee From this Clause 1. Observe That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God as Coin bears the Image of Caesar but Caesar's Son is his lively Resemblance Christ is the living Bible we may read much of the Glory of God in the Face of Jesus Christ. We shall study no other Book when we come to Heaven for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression 2 Cor. 4.4 Lest the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them Christ is the Image of God and the Gospel is the Picture of Christ the Picture which Christ himself hath presented to his Bride There we see the Majesty and Excellency of his Person and in Christ of God And Vers. 6. the Apostle saith To give the Light of the Excellency of the Knowledg of the Glory of God in the Face of Jesus Christ. In Christ we read God glorious in his Word Miracles personal Excellencies Transfiguration Resurrection we read much of God There we read his Justice that he would not forgive Sins without a plenary Satisfaction If Christ himself be the Redeemer Justice will not bate him one Farthing His Mercy he spared not his own Son What scanty low Thoughts should we have of the Divine Mercy if we had not this Instance of Christ His Truth in fulfilling of Prophecies Psal. 40.7 8. Then said I Lo I come in the volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart This was most difficult for God to grant for us to believe yet rather then he would go back from his Word he would send his own Son to suffer Death for a sinful World All things were to be accomplished though it cost Christ his precious Life God had never a greater Gift yet Christ came when he was promised He will not stick at any thing that gave us his own Son His Wisdom in the wonderful contrivance of our Salvation When we look to God's Heaven we see his Wisdom but when we look on God's Son we see the manifold Wisdom of God Ephes. 3.10 The Angels wonder at these Dispensations to the Church His Power in delivering Christ from Death and the glorious Effects of his Grace His Majesty in the Transfiguration and Ascension of Christ. O then study Christ that you may know God There is the fairest Transcript of the Divine Perfections the Father was never published to the World by any thing so much as by the Son 2. Observe Our Respects to Christ must be so managed that the Father also may be glorified for upon these terms and no other will Christ be glorified 2 Cor. 1.20 For all the Promises in him are Yea and in him Amen to the Glory of God by us Phil. 2.10 11. That at the Name of Jesus every Knee shall bow and every Tongue shall confess that Jesus Christ is Lord to the Glory of God the Father John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Look as the Father will not be honoured without the Son John 5.23 That all Men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father that hath sent him so neither will the Son be honoured without the Father I condemneth them who out of a fond respect to Christ neglect the Father As the former Age carried all respect in the Name of God Almighty without any distinct reflection on God the Son So many of late carry all things in the Name of God the Son that the Adoration due to the other Persons is forgotten The Wind of Error doth not always blow in one Corner When the heat of such an Humour is spent Christ will be as much vilified and debased Our Hearts should not be frigidly and coldly affected to any of the Divine Persons 3. Observe It is the proper Duty of Sons to glorify their Father Mal. 1.6 If I be a Father where is mine Honour Mat. 5.16 Let your Light so shine before Men that others seeing your good Works may glorify your Father which is in Heaven How must this be done 1. By reverend Thoughts of his Excellency especially in Worship then we honour him when we behave our selves before him as before a great God this is to make him glorious in our own Hearts When we conceive of him as more excellent than all things Usually we have mean base thoughts by which we streighten or pollute the Divine Excellency 2. By serious Acknowledgments give him Glory Rev. 4.11 Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Now this is not in naked ascriptions of Praise to him pratling over words but when we confess all the Glory we have above other Men in Gifts or Dignity is given us of God this is to make him the Father of Glory Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him 3. When we make the advantage of his Kingdom the end of all our Actions 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to the Glory of God Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death Christ had glorified him yet he seeks now to do it more Self will be mixing with our Ends but it must be beaten back We differ little from Beasts if we mind only our own Conveniences 4. By making this the aim of our Prayers We should desire Glory and Happiness upon no other terms Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved It is a mighty encouragement in Prayer when we are sure to be heard John 12.28 Father glorifie thy Name then came there a Voice from Heaven
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
as our Surety he is to receive a Law Secondly Let us consider the VVords in the Moral Sense and Accommodation and then in this Plea which Christ maketh when he was about to die we may observe these Circumstances 1. What he says I have glorified thee 2. Where Vpon Earth 3. How I have finished the Work thou hast given me to do Doct. They that would die comfortably should make this their great Care to glorify God upon the Earth and finish the Work which he hath given them to do in their several Stations and Relations Here I shall shew I. What it is to glorify God upon the Earth c. II. Why this should be our chief Care III. That when we come to die this will be our Comfort I. What it is to glorify God upon Earth c. Here First Quid What it is to glorify God Secondly Vbi Vpon the Earth Thirdly Quomodo By finishing the Work which he hath given us to do First Quid I have glorified thee God is glorified actively and passively 1. Passively which noteth the Event which cometh to pass by the Wisdom and over-ruling of God's Providence and so all things shall at length glorify God in the Event Psal. 76.10 Surely the Wrath of Man shall praise thee In the Septuagint it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall keep Holy-day the fierce endeavours of his Enemies do but make his Glory the more excellent So our Lye and Vnrighteousness may commend the Truth and Mercy of God Rom. 3.5 7. Pharaoh was raised up for God's Glory As the Valour of a King is discovered by the Rebellion of his Subjects the Skill of the Physician by the desperateness of the Disease But this is no thanks to them but to God's Wise and Powerful Government it will not lessen their Fault and Punishment A wicked Man may say in the end I have been an Occasion that God hath been glorified 2. Actively we glorify God when we set our selves to this Work and make this our End and Scope that we may be to the praise of his glorious Grace Some learn their School-fellows Lessons better than their own they would have God glorified but look to others rather than to themselves We would have God glorified but do not glorify him are more careful of Events than Duties We are ready to ask Lord what wilt thou do for thy great Name but do not consider our own Engagement How shall I glorify God But what is it thus actively to glorify God Answ. 1. To acknowledg his Excellency upon all Occasions Psal. 50.23 He that offereth Praise glorifieth me Praising him for his Excellencies and declaring the Glory of his Attributes and Works is one way of glorifying him God's glorifying of us is effective and creative ours declarative and manifestative he calleth the Things that are not as though they were but we do no more but say things to be what they are and that far below what they are We declare God to be what he is and are a kind of Witnesses to his Glory He is the efficient and sole Cause of all the good that we have and are and bestows something upon us which was not before This declaring the Glory of God is expressed by two words Praise and Blessingâ— Psal. 145.10 All thy Works shall praise thee O Lord thy Saints shall-bless thee Praise referreth to his Excellency Blessing to his Benefits both must be done seriously and frequently and with a deep impression of his Goodness and Excellency upon our Hearts Every Address we make to God tendeth to this that God may have his due praise understandingly and affectionately ascribed to him Repentance and broken-hearted Confession giveth him the Praise of his Justice the exercise of Faith and running for Refuge to the Grace of the Gospel doth glorify his Mercy Thanksgiving for Benefits received his Benignity and Goodness petitioning for Grace his Holiness 2. By a perfect Subjection and Resignation of our Wills to his Will It is Work glorifieth God more than Words Verbal Praises if destitute of these they are but an empty prattle Job 31.20 If his Loins have not blessed me and if he were not warmed with the Fleece of my Sheep So 2 Thess. 1.11 12. Wherefore also we pray always for you that our God would count ye worthy of this Calling and fulfil all the good pleasure of his Goodness and the Work of Faith with Power That the Name of our Lord Jesus Christ may be glorified in you and you in him Many speak good Words of God but their Hearts are not subject to him 〈◊〉 the Devil carried Christ to the top of an high Mountain but with an intent to bid him throw himself down again So many think to exalt God in tâ—eir Professions and Praises but they dishonour him in their Lives God is most glorified in the Creatures Obedience and submission to his Laws or Providence 1. To his Laws when we study to please him in all things Col. 1.10 That ye may walk worthy of the Lord unto all pleasing being fruitful in every good Work and increasing in the Knowledg of God It is a great Honour to a Master when his Servants are so ready and willing to please him I say to one Go and he goeth to another Come and he cometh to my Servant Do this and he doth it Mat. 8.9 It is said of Abraham God called him to his Foot Isa. 41.2 He went to and fro at his command If God said Go out of thy Country Abraham obeyed 2. To his Providence It is an honour to him when we are contented to be what God will have us to be and can prefer his Glory before our own Ease his Honour before our Plenty And so it was with Christ John 12.27 28. Now is my Soul troubled and what shall I say Father save me from this Hour but for this cause came I to this Hour Father glorify thy Name that satisfied him so God might be glorified So Paul Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death As a Traveller takes the Way as he findeth it so it will lead him to his Journeys end We must be as a Die in the Hands of Providence whether the Cast prove high or low we are still upon the Square 3. We glorify God rather by entertaining the Impressions of his Glory upon us than by communicating any kind of Glory to him and so we glorify him when we grow most like him when we shew forth his Vertues 1 Pet. 2.9 Ye are a chosen Generation a royal Priesthood a holy Nation a peculiar People that ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light The Children of God are a Glass and Image wherein the Perfections of God are visibly held forth his Perfections are stamped upon us that all that see us may see God in us But alas most of us are but dim Glasses shew forth little
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
strengthen your resolutions and increase your dependence that in these means you may meet with more incouragement then come and see what Christ will do for you 2. As to the Lords Supper your great business here is to commemorate Christs Death who is evidently set forth and as it were crucified before your eyes Now you you do not commemorate his Death as a Tragical story but as a Mystery of Godliness and therefore you are to look to the end of it which is the destruction of sin This is what man needeth this is that which God offereth 1. This is needed by man we are undone for ever if sin be not destroyed We may take up the Churches words Lament 5.11 The crown is fallen from our head we unto us that we have sinned If we had a broken hearted sense of what we have brought upon our selves by sin we would more prize our remedy we come to be saved from sin and so by consequence from Wrath and Hell and shall we be cold in such addresses to God while we have so much sin in us 2. This is offered by God His great intention of sending Christ into the World was to be a propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins and therefore he set him forth in the Gospel Rom. 3.24 Whom God hath set forth to be a propitiation through faith in his blood How is it offered 1. It is dearly purchased by the Death of Christ that was the price paid for our Ransom which both commendeth his Love Rom. 5.8 But God commendeth his love to us in that while we were yet sinners Christ dyed for us and assureth ouâ— confidence Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 2. It is freely offered Isa. 55.1 Hâ— every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the Spirit and the Bride say Come and let him that heareth say Come and let him that is a thirst come and whosoever will let him take the water of life freely These blessings come freely to you though they cost Christ dear 3. It is surely sealed and conveyed to every penitent Believer for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Saviour or the benefits of Christs Death To others it is a Nullity the whole Duty is lost to them who regard iniquity in their hearts Therefore resolve without any reservation to devote your selves to God always to watch and strive against sin SERMON III. ROM VI. 4 Therefore we are buried with him by 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 THE words are a proof that we are baptized into Christs Death the Apostle proveth it by explaining the Rites of Baptism The ancient manner of Baptism was to dip the Parties baptized and as it were to bury them under water for a while and if Baptism hath the Figure of a Burial but with an hope to rise again then it signifieth two things Christs Death and Resurrection the one directly and formally the other by consequence and our Communion with him in both Therefore we are buried with him in Baptism c. In the words the Apostle speaketh 1. Of something directly and primarily signified in Baptism We are buried with him c. 2. Of something by just consequence and inference thence That like as c. 1. That which is primarily and directly signified in Baptism We are buried with him in Baptism into his death the like expression you have Col. 2.12 Buried with him in Baptism wherein also ye are risen with him The putting the baptized Person into the Water denoteth and proclaimeth the Burial of Christ and we by submitting to it are baptized with him or profess to be dead to sin for none but the dead are buried So that it signifieth Christs Death for sin and our dying unto sin You will say If the Rite hath this signification and use why is it not retained I answer Christianity lyeth not in Ceremonies the principal thing in Baptism is the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins that may be done by pouring on of water as well as dipping Other things were used about Baptism then as the stripping themselves of their cloaths even to stark nakedness whence came the notions of putting off and putting on so frequently used Eph. 4.22 24. That ye put off concerning the former conversation the old man and Col. 3.9 10. Seeing ye have put off the old man with his deeds and have put on the new man c. Gal. 3.27 As many of you as have been baptized into Christ have put on Christ. Now none rigorously urge the continuance of these Ceremonies as long as the substance is retained we may not quarrel about the manner 2. That which was signified with just consequence and inference is our conforming to Christs resurrection Baptism referreth to this also as a significant Emblem for the going out of the water is a kind of resurrection so it signifieth Christs Resurrection and ours Now our resurrection is double to the life of Grace spoken of here and called the first Resurrection or to the life of Glory Baptism relateth to that also 1 Cor. 15.29 else what shall they do who are baptized for the dead Baptism is a putting in and taking out of the water or a being buried with an hope to rise The former is intended here our rising to the life of Grace All this abundantly proveth that those which are dead to sin cannot live any longer therein In the latter Clause the Pattern of Christs Resurrection is first propounded then applied the Protasis the Apodosis 1. The Protasis or the Proposal of the Pattern like as Christ was raised up from the dead by the glory of the Father 2. The Conformity or Similitude on our part even so we should walk in newness of life 1. In the Pattern propounded you may observe two things First Christs state after his Burial he was raised up from the dead Secondly The efficient Cause by the glory of the Father that is by his glorious Power as it is explained 2 Cor. 13.4 He was crucified through weakness but he liveth by the power of God and elsewhere by the glory of God is meant his power So Joh. 11.40 If thou wouldest believe thou shouldest see the glory of God that is his Power in raising Lazarus to life The agreement to this purpose is observable of Eph. 3.16 That he would grant you according to the riches of his glory to be
never thoroughly dissolved 2. Your consolations will be but small Mortification breeds joy and peace especially the mortification of a Master-sin Psal. 18.3 I was also upright before him and I kept my self from mine iniquity A man sheweth his uprightness in mastering this sin The dearer any victory over sin costs you the sweeter will the issue be Voluntarily and allowedly to commit a known sin or omit a known duty maketh our sincerity questionable Jam. 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin 3. Crosses will be many Hos. 5.15 I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 4. Doubts will be troublesom To obey Christ a little and the Flesh more is no true obedience and such will have no rejoycing of heart Job 20.12 13 14. Though wickedness be sweet in his mouth though he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels is turned into poison and becomes the gall of aspes within him Sin proveth bitter and vexing till we leave it and sinners still have a secret sting within 5. The Heart is benummed and stupefied Heb. 3.13 Hardened through the deceitfulness of sin that is the sorest Judgment to become stupid 2. To walk in newness of life First It is the most noble life the Nature of Man is capable of it is called the life of God Eph. 4.18 it floweth from the gracious presence of God dwelling in us by the Spirit which ingageth us in the highest designs Secondly It is the most delectable life Prov. 3.17 Her ways are ways of pleasantness and all her paths are peace We live upon God as represented to us in a Mediator and avoid the filthiness delusions vexations of the World and the Flesh. Thirdly It is the most profitable life it is a preparation for and introduction into eternal life Rom. 6.22 But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life SERMON IV. ROM VI. 5 For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection HERE the Apostle proveth that continuance in sin cannot be supposed in them that are really and sincerely dedicated to Christ in Baptism from the strict Union between Christ and them and their Communion already thereupon with him in his Death They are planted into Christ and particularly into the likeness of his death therefore the Virtue and Likeness of his Resurrection is communicated to them For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection In the words 1. A Supposition and 2. An Inference 1. The Supposition proceedeth on two grounds One is taken from the general Nature of Sacraments that they signifie and seal our Union and Communion with Christ. The other from their direct and immediate Use our Communion with his Death 2. The Inference and Consequence drawn thence That we shall be also planted into the likeness of his resurrection The reason of the Consequence is because if we have indeed Communion with Christ in one Act we shall have Communion with him in another for the one doth but make way for the other the death of sin for the life of Holiness But what is this Likeness of his Death and this Likeness of his Resurrection 1. The Likeness of his Death hath been already explained to be a dying to sin and to the world as the fuel and bait of sin our old man is crucified vers 6. and the world is crucified to us and we to it Gal. 6.14 Not that we are utterly dead to all the motions of sin but the reign of it is broken its power much weakened 2. What is this Likeness of his Resurrection There is a twofold Resurrection a Resurrection to the Life of Grace and to the Life of Glory The one may be called the Resurrection of the Soul the other the Resurrection of the Body Both are often spoke of in Scripture The first is spoken of here our being quickened when we were dead in trespasses and sins and raised from the death of sin to newness of life vers 4. But though Regeneration or Resurrection to the Liâ—e of Grace be principally intended yet Resurrection to the Life of Glory is not altogether excluded for the one is the beginning of the other and the other surely followeth upon it by Gods Promise the joys and bliss of the last Resurrection are the reward of those who have part in the first Resurrection and are raised to Holiness of life When the Apostle had first said Phil. 3.10 That I may know him and the power of his resurrection he presently addeth in vers 11. If by any means I may attain to the resurrection of the dead When once we are raised from the death of sin to the life of Grace then the benefit reacheth further than to any thing within time it accompanieth a man till death and after death and preserveth his dust in the grave that it may be raised into a body again and so in Body and Soul we are made partakers of the glorious Resurrection of the Just. So Eph. 2.5 6. He hath quickened us together with Christ and raised us up together with Christ the one expression signifieth our Regeneration the other our rising to Glory first he quickeneth us by his converting Grace and then glorifieth us by his rewarding Grace All that I shall say concerning this double Resurrection may be referred to these three Considerations 1. That both are the fruit of our Union with Christ his raising us to a new life and his raising us to the life of Glory Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you The same Spirit that we received by Union with Christ doth first sanctifie our Souls and then raise our Bodies 2. That the one giveth right to the other Rom. 6.8 If we be dead with Christ we believe that we shall also rise with him that is live with him in glory Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live 3. That when we are fully freed from sin then we attain to the full Resurrection somewhat of the fruit of sin remaineth in our bodies till the last Day but then is our final deliverance therefore it is called the day of redemption Eph. 4.30 Well then the meaning is If the fruits of his Death be accomplished in us we shall be sure to partake of
wean us from worldly happiness To make us meet to be partakers of the inheritance of the Saints in light Col. 1.12 Vessels of mercy which he had afore prepared unto glory Rom. 9.23 In time you shall be delivered see that you have the beginning and first-fruits and that you daily grow in grace 2. With earnest Longing Rom. 7.23 O wretched man that I am who shall deliver me from this body of death 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. As to Faith 1. Fix it and be at a greater certainty against all doubts and fears not only as to your interest but the truth of the promise of eternal Life These doubts may stand with a sincere Faith but not a confirmed Faith we have much of the Unbeliever in our bosoms venture all your happiness temporal and spiritual upon this security 2. Improve it it is the work of Faith to overcome the World and the Flesh 1 Joh. 5.4 5. This is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God to over-rule our sense and appetite and to teach us to make nothing of all that would disswade us against our heavenly interest Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministry which I have received of the Lord Jesus to testifie the Gospel of the grace of God This is the true Mortification SERMON VIII ROM VI. 9 10. Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him For in that he dyed he dyed unto sin once but in that he liveth he liveth unto God THAT I may the better explain the drift of these words let us take the Apostles Method along with us His intent is to prevent an abuse of the Doctrine of the Gospel which publisheth the free Grace of God to Sinners Where sin abounded grace did much more abound From hence some did infer That therefore under the Gospel they might take liberty to sin the more their sins were and the greater they were the more they should occasion God to manifest the abundance of his Grace upon them The Apostle answereth this 1. By way of Detestation Shall we continue in sin that grace may abound God forbid 2. By way of Confutation the Argument by which he confuseth it is our Baptismal Vow and Engagement How shall they that are dead to sin live any longer therein To clear this he explaineth our Baptismal Vow in the two branches of it dying to sin and living to righteousness the one direct and the other consequential directly we are baptized into the death of Christ vers 2. but so as that we also rise again to newness of life vers 4 5. for we are united to Christ as dying anâ— rising and we are by virtue of the Union to express a conformity to both vers 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection He proveth the former part vers 6 7. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin The latter he begins to prove vers 8. If we be dead with Christ we believe that we shall also live with him How live with him As our spiritual death was answerable to the Death of Christ so our spiritual Life must be answerable to his Resurrection from the Dead as we have a Copy and Pattern for the mortifying sin in his Death so we have also a Copy and Pattern for newness of life in his Resurrection and therefore we do not in vain believe that we shall live spiritually and eternally with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him for in that he dyed he dyed unto sin once but in that he liveth he liveth unto God The better to state the Analogy and Proportion between Christs Resurrection and our rising to the Life of Grace first and then of Glory afterward The Life of Christ after his Resurrection is set forth by two thiâ—â—â— 1. The Perpetuity or Immortality of it 2. The Perfection and Blessedness of it 1. The Perpetuity and Immortality of it is delivered in three expressions First Actual dying again is denied Christ being raised from the dead dyeth no more Christs Resurrection was not a return to a single Act of Life or Life for a while to shew himself to the World and no more but to an immortal endless estate Secondly His further liableness or subjection to death is denied Death hath no more dominion over him That is thus expressed for two reasons 1. Death had once dominion over Christ when he gave up himself to dye for us he for a while permitted yea subjected himself to the power of it but Christ overcame death and put an end to its power by his Resurrection Acts 2.24 Whom God raised up having loosed the pains of death because it was impossible that he should be holden of it 2. To shew that Christ dyed not only to expiate sin but to take away the dominion and power of it in Believers therefore it is said Death hath no more dominion over him he took away sin by which death reigneth he did enough both as to the satisfying Gods Justice and our Deliverance Thirdly Any further need of his dying again is denied In that he dyed he dyed unto sin once that is he hath done his work his Death needeth not to be repeated he dyed to sin once not in regard of himself for in him was no sin but as charged with the sins of his people he sufficiently took away sin both as to guilt and power 2. The Perfection and Blessedness of his Life is intimated In that he liveth he liveth unto God This expression may imply either the Holiness of his Life in Heaven or the Blessedness of it First The Holiness when Christ was raised from death to life again he liveth to God wholly seeketh to promote his Glory in the World he liveth with God and to God with God as he is sat down at the right hand of Majesty and administreth the Mediatorial Kingdom for his Glory as indeed God hath a great deal of Honour from Christ as Mediator Phil. 2.11 That every tongue should confess that Jesus Christ is Lord to the glory of God the Father 2. The Blessedness of it Christ always lived to God even before his Death Joh. 8.29 And he that sent me is with me the Father hath not left me alone but I do always those things that please him Why then is he said after his Resurrection to live to God Answ. As freed from
communicate it to his Members he is not weak when we are weak but able to do above what we can ask or think 3. As concerning the Life of Glory we have it by Christ also 1 Joh. 5.11 This is the record that God hath given to us eternal life and this life is in his Son The door which is shut against us by our sins is opened by Christ. Let us follow his Precepts and Example and depend upon his Grace and you cannot miscarry Christ hath brought Life and Immortality to light assured us of an endless Happiness after Death Heathens had but a doubtful conjecture of another Life we have an undoubted assurance and that is some great stay to us 4. Concerning the troubles and afflictions that we meet withal As to the troubles of the Church of God he is alive and upon the Throne he can never cease to live and reign Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thy foes thy footstool The enemies of his Kingdom must bend or break first or last 5. Against Death Christ hath broken the power of it as it hath no dominion over him so it cannot totally seize upon his Members in their better part they still live to God assoon as they dye and as to their Bodies The body is dead because of sin but the Spirit is life because of righteousness Rom. 8.10.15 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25 I know that my Redeemer liveth and that he shall stand the last day upon the earth c. But what is this to us As it hath no dominion over him so not over us the power is broken the sting is gone If our flesh must rot in the grave our Nature is in Heaven Christ once dyed and then rose again from the dead Now this doth mightily secure and support us against the power and fears of death that we have a Saviour in possession of Glory to whom we may commend our departing Souls at the time of death and who will receive them to himself one that hath himself been upon Earth in flesh then dyed and rose again and is now in possession of endless Blessedness He is Lord of that World we are going into All Creatures there do him Homage and we e're long are to be adjoyned to that dutiful happy Assembly and partake in the same work and felicity SERMON IX ROM VI. 11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. THE Protasis or Foundation of the Similitude was laid down vers 9 10. the Apodosis or Application of it to the case in hand in this Verse The Foundation is Christs Example and Pattern dying and rising now after this double Example of Christs Death and Resurrection we must account our selves obliged both to dye unto sin and rise again to newness of life Likewise reckon ye also your selves c. In which words 1. Our Duty which is Conformity or Likeness to Christ dying and living 2. Grace to perform this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or in Jesus Christ by virtue of our Union with him we are both to resemble his Death and Resurrection 3. The means of inforcing this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon Vulgar existimate Erasmus out of Tertullian reputate consider with your selves Others colligite statuite Doctrine That all who are baptized and profess Faith in Christ dying and rising from the dead are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer Here I. I shall consider the Nature of the Duties of being dead to Sin and alive to God II. The Correspondency how they do answer the two States of Christ as Christ dyeth to sin for the Expiation of it and after Death reviveth and liveth to God so we III. The Order first Death then the Resurrection from the dead so first dying to sin then being alive to God IV. The certain Connexion of these things if we dye we shall live and we cannot live to God unless we be dead to sin neither can we dye to sin unless we live to God V. In the two Branches the Apostle opposeth God to Sin I. The Nature of the Work It consists of two Branches dying to Sin and living to God Mortification and Vivification 1. Mortification is the purifying â—â—d cleansing of the Soul or the freeing it from the slavery of the flesh which detaineth it from God and disableth it for all the duties of the holy and heavenly life The reign of sin was the punishment of the first Transgression and is taken away by the gift of the Spirit upon account of the Merit of Christ however it is our work to see that sin dye it dyeth as our love to it dyeth and our love to sin is not for its own sake but because of some pleasure contentment and satisfaction that we hope to find in it for no man would commit sin or transgress meerly for his minds sake meer evil apprehended as evil cannot be the object of our choice Now then our love to sin dyeth when our esteem of the advantages of the carnal life is abated when we have no other value of the pleasures honours and profits of the world than is fully consistent with our duty to God and may further us in it Therefore we are dead to fin when we endeavour more to please God than to please the flesh and mind more our eternal than our temporal interests Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit What we mind and value most sheweth the Reign of either Principle the Flesh or the Spirit 2. Vivification or living to God is the changing of the Heart by Grace and the acting of those Graces we have received by the Spirit of Regeneration All that have received the gift of the spiritual Life are bound to exercise it and put it in act by loving serving and obeying God 2 Pet. 1.3 4 5. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence add to your faith vertue and to vertue knowledge c. They that have received Grace are not to fit down idle and satisfied but to be more active and diligent in the exercise of Grace and whatever remaineth of their lives must be devoted to
at â—alseness of the heart and are bred in us by some corrupt affections such as Pride Vain-glory Self-seeking c. Gal. 2.18 Puffed up with his fleshly mind and for sins of Omission they arise in us from some inordinate sensual affection to the Creature which causeth us to omit our Duty to God But generally most sins are acted by the body Therefore as in Grace or in the Dedication of our selves to God the Soul is included when the Body only is mentioned Rom. 12.1 Present your body as a living sacrifice holy and acceptable to God which is your reasonable service all the service we perform to God is acted by the body so in the destruction of sin let it not reign in your body 3. Because the disorder of the sensual Appetite which inclineth us to the interests and conveniencies of the bodily life is the great cause of all sin and therefore man corrupted and fallen is represented as wholly governed by his sensual inclinations Gen. 6.3 For that man also is flesh and Joh. 3.6 That which is born of the flesh is flesh as if he had nothing in him but what is earthly and carnal Our Souls do so cleave to the earth and are addicted to the body that they have lost their primitive excellency our Understandings Will and Affections are distempered by our Senses and enslaved to serve the Flesh which is a matter well to be regarded that we may understand why the Scripture so often calleth sin by the name of Flesh and sometimes a Body or it is said to dwell in the body not as if the Understanding and Will were not corrupted and tainted but to shew how they are tainted and corrupted that this corruption which hath invaded humane Nature cometh chiefly though not only from the inordinacy of our sensual Appetite I will prove it by two Considerations First One is a Supposition Suppose that Original sin so far as it concerneth the Understanding and Will consisted in a bare privation of that rectitude that should be in these Faculties I do not say it is so but suppose it were so yet as long as our Senses and Appetites are disordered which wholly incline us to terrene and earthly things this were enough to cause us to sin as a Chariot must needs miscarry where the Driver is weak sleepy negligent and the Horses unruly and disorderly So here we have not so much light and love to higher things as will restrain the sensual Appetite the Understanding hath no light 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off Eph. 1.18 The eyes of your understandings being inlightned that ye may know what is the hope of his calling c. The Will hath no love 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and therefore man that obeyeth his bodily lusts and desires must needs be corrupt and sinful Secondly The other is an Assertion that there are habitual positive inordinate inclinations to sensual things both in the Understanding and Will For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind is enmity against God Rom. 8.7 The mind doth not only befriend the lusts of the flesh and seek to palliate and excuse them but opposeth whatever would reduce us from the love of them And the Will is biassed by such sensual inclinations 1 Tim. 6.10 For the love of money is the root of all evil Our Reason doth often contrive and approve sin and the Will embraceth it So that you see the reason why sin is said to reign in our bodies because of the strong inclination of our Souls to present things or things conducing to the contenting of the flesh or gratifying the bodily life Secondly Why doth the Apostle say In your mortal bodies I answer For sundry reasons 1. To put us in mind of the first rise of sin for sin brought in death Rom. 5.12 As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And so while we live this mortal bodily life we are subject to these desires swarms of sinful motions and inclinations to evil remain within us we are prone to them and give way to them and are too slack in the resistance of them and through the ignorance and unattentiveness of our minds cannot discern or distinguish between what regular Nature desireth and Lust craveth There are lawful desires of the body and prohibited desires of the body through the crafty conveyance between the Understanding and the false Heart we easily give way to what is inordinate under the pretence of what is lawful and convenient and so insensibly slide into compliance with the plain prohibited desires of the body Lust is head-strong and the Empire and Government of the Will feeble and so we are led on to obey them that is we become servants and slaves to sin And though the Regenerate be delivered from the power of sin yet much of this corruption remaineth in them for their exercise and humiliation and if they be not watchful and obey not the motions of the Spirit it will soon recover its power and men will be brought into their old slavery and captivity Gal. 5.16 17. Walk in the Spirit and ye shall not fulfil the lusts of the flesh For the flesh lusteth against the Spirit and the Spirit lusteth against the flesh So that this mortal body giveth sin many advantages 2. This term mortal Body puts us in mind of its punishment it tendeth to death and destruction We considered it before as it pointed at the rise now at the fruit it self The Apostle telleth us Rom. 8.10 The body is dead because of sin but the Spirit is life because of righteousness He speaketh there of Believers or those who have the Spirit of Christ dwelling in them who being once sinners the punishment of sin death befalleth them and so their bodies must die and return to dust yet they shall live a happy and blessed Life both in Body and Soul If they labour to mortifie and suppress sin and return sincerely to newness of life though they are still mortal and subject to corporal death because of sin yet it shall not be eternal death The renewed Soul is a partaker of eternal Life and shall always live with God in Glory and though the body be put off for a time yet in time it shall be partaker of this life also 3. To shew us the transitoriness of these delights You gratifie a mortal body with the neglect of a precious and immortal Soul now the mortal body should not be pampered with so great a loss and inconvenience to our Souls All the good things which the flesh aimeth at they perish with the mortal body but the guilt and punishment of this disorderly life remaineth for ever All fleshly pleasure ceaseth at the
nothing should be more free and voluntary Cant. 2.16 I am my beloveds and my beloved is mine Thus freely and willingly should we resign our selves to him 2. It must be out of a deep sense of his Love and Mercy Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice c. and especially his great Love in Christ 2 Cor. 5.14 For the love of Christ constraineth us because we thus judge c. There must be thankfulness in the Resolution to become the Lord's for no bands will so strongly hold us to our Duty as the bands of Love when the Soul is filled with admirations of his Grace and the ravishing sense of the wonders of his Love in Christ we do most kindly heartily and thoroughly surrender our selves to God 3. It must be with grief and shame that his Right hath been so long detained from him and that we have wasted so much of our time and strength in the service of sin 1 Pet. 4.1 2 3. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries Therefore we should the more earnestly make restitution O how sad a thing is it to grow old and grey-headed in the Devils service and to spend the fresh and flower of our time so vainly and unprofitably Alas how hath our time strength and parts been wasted and unprofitably imployed Let us at length seek to do as much for God as ever we have done for sin 4. This Resolution must be full and entire of all that you are and have All your Faculties 1 Cor. 6.19 20. Ye are not your own ye are bought with a price Therefore glorifie God with your bodies and souls which are Gods All that the Soul can do and the Body can do it is all due to God and all to be devoted to him In every state Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Whatever you are and have you must have that and be that to God living dying sickness health in prosperity in adversity in every action Zech. 14.20 21. In that day shall there be upon the balls of the horses HOLINESS TO THE LORD and the pots in the Lords house shall be like the bowls before the Altar yea every pot in Jerusalem and Judah shall be Holiness to the Lord of Hosts There must be Gods impress on all we do our Civil and Sacred actions all Reserves are hypocritical what one Faculty you keep back from God you do what you can to cut it off from his Blessing Would you be contented if God should take the Soul to Heaven and leave the Body in Hell or the contrary What estate is not given to God is not sanctified what action is not ordered towards him as our last end is not rewarded so that you give all or none rightly 5. The end why we give up our selves to God is to be governed disposed and ordered by him to be what he would have us to be and to do what he will have us to do to submit our selves to his disposing Will and subject our selves to his commanding Will. First To submit our selves to his disposing Will or the Dominion of his Providence Let God carry you to Heaven in what way soever he pleaseth if by many afflictions or sharp pains and infirmities of body you dare not prescribe to God You must say as Christ Heb. 10.5 6. A body hast thou prepared for me Lo I come to do thy will God is wise and knoweth that if we had a more healthy body we might be in danger of neglecting the Soul or if we had more of the World we should neglect Heaven Therefore you must except nothing out of your resignation better the Body be pained than the Soul lost the thorn that sticketh in the flesh may occasion rich experiences of Grace It may be God will have you to glorifie him by Martyrdom Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death that is either by living in the body to preach the Gospel longer or signing the Truth of his Blood if he died So see Davids resignation 2 Sam. 15.26 Let the Lord do unto me what seemeth good to him So we should humbly submit to the good will of God Dan. 3.18 But if not Be it known unto thee O King that we will not serve thy Gods nor worship the golden image that thou hast set up They yielded their bodies to be burned that they might not serve any gods but the Lord. Secondly To subject our selves to his commanding Will or to do what he will have us to do This is principally considered here we give up our selves to God that our bodies may be imployed as instruments of Righteousness All external Duties or fruits of our Love to God in Christ are acted by the Body therefore we resign up our selves to him to obey him in these things surely it is meet that God should rule the Creatures that he hath made therefore we should be able to say as the Psalmist Psal. 119.94 I am thine save me for I have sought thy precepts One that maketh Conscience of his resignation to God will be careful both to know and do his will Paul assoon as he was smitten with Conviction cryes out Acts 9.6 Lord what wilt thou have me to do 5. When you have thus dedicated your selves to God you must use your selves for him for the sincerity of our Dedication is known by our Use. Many give up themselves to God but in the use of themselves there appeareth no such matter they use their tongues as their own to talk what they please their hearts as their own to think and desire what they please their bodies their wealth their time their strength as if it were all their own and the hand of Consecration had never been upon them Psal. 12.4 Our tongues are our own who is Lord over us This is the language not of their mouths but of their lives these re-assume the possession of that which they had surrendred to the Lord. No you have as to disposal lost all property in your selves and must look upon your selves ever after not as your own but Gods they are vessels set apart for the masters use 2 Tim. 2.21 and accordingly we must live not to our selves but to God 2 Cor. 5.15 And that he dyed for
in us Briefly I shall shew three things 1. It is Life 2. It is a good and happy Life 3. It is an endless and eternal Life 1. It is Life both in Soul and Body in Soul Psal. 22.26 Your heart shall live for ever and again Psal. 69.32 Your heart shall live that seek God In Body 2 Cor. 4.10 Always bearing in our bodies the dying of our Lord Jesus Christ that the life of Jesus also might be manifested in our body that is we are continually ready to be put to death for Christs sake that at length we may receive the effects of his quickening Power in rising from the Dead to the Life of Glory so 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 to himself Well this we know then that the party must subsist and live after death otherwise he is incapable to injoy God and the Blessedness of that Estate and he must subsist in Body and Soul otherwise he is not the same person if he were all Spirit and had no Body at all for if his Body were utterly perished and his Soul were changed into the Nature of Angels which were never destinated to be conjoyned to Bodies this were not altogether the same Being for it is not he that is glorified or debased but some other thing Well then he that now serveth God shall then live but in another manner than he now liveth 1. Compare it with Life natural This Life is a fluid thing that runneth from us as fast as it cometh to us but that is eternal Besides here we are exposed to many troubles in an uncertain world Gen. 47.9 Few and evil have the days of the years of my life been there is full rest and peace Rev. 14.13 Blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them The supports of this Life are base and low it is called The life of our hands Isa. 57.10 most men labour hard to maintain it but there we are above these necessities Once more the Capacities of this Life are narrow every strong Passion overwhelmeth us the Disciples were not able to bear the glory of Christs Transfiguration Mat. 17.6 When the disciples heard it they fell on their faces and were sore afraid Alas strong winds soon overset weak Vessels if God should give us but a taste or glimpse of that Blessedness which is reserved for us we are ready to cry out Enough Lord we can hold no more but there we are fortified by the Glory we enjoy and the Object strengthens the Faculty 2. Compare it with the Life of Grace which puts us into some degree of Communion with God but this doth not exempt us from miseries rather sometimes exposeth us to them 2 Tim. 3.12 Yea and all that will live godly in Christ Jesus shall suffer persecution Yea we often provoke God to hide his face from us all tears are not yet wiped from our eyes our sins breed not only doubts of Gods Love but put us under a sense of his Displeasure Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Though we have obtained the Life of Grace we are not yet got rid of the Body of Death and that is matter of continual groaning Rom. 8.23 And not only so but our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the adoption viz. the redemption of our body Here we serve God at a distance in some remote service there we are present with the Lord and immediately before the Throne Rev. 7.15 Therefore are they before the Throne of God and serve him day and night in his Temple Here we enjoy God in the Ordinances at second or third hand there face to face 1 Cor. 13.12 For we see but through a glass darkly then face to face here in part we do not enjoy so much but more is lacking but then we shall be satisfied with his Image Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness That which attaineth its end is perfect and blessed there needeth no more to make us happy for the most perfect Estate excludeth all want and indigency here is still some want but there is none 2. It is a good and happy Estate I prove it 1. From the Nature of it they that live this Life see God and enjoy God There is some last End of mans Life and therefore some chief good There are intermediate Ends therefore there must be a last End we must stop somewhere as suppose I eat for strength my strength must be imployed to some End is it for the service of others or my self or God not for my self for then I eat that I may have strength to labour that I may eat again not for others non nescitur aliis moriturus sibi then for God who is mans chief good Gen. 15.1 Fear not Abram I am thy shield and thy exceeding great reward Psal. 16.5 The Lord is the portion of my inheritance and of my cup. Psal. 36.9 For with thee is the fountain of life in thy light shall we see light There is all good in God and beyond God nothing is to be desired without him the Soul is never satisfied but having him we are perfectly satisfied and our desires acquiesce as in their proper Center of Rest. Well then our injoyment of him is our proper Happiness certainly mans Felicity must agree with the noblest part of a man his Soul that his noblest Faculty may be exercised in the noblest way of operation about its most noble Object every living Creature desireth good but their highest way of perception being sense it is sensible good but Man being endowed with Reason and Understanding must have some spiritual good before his desires can be perfectly satisfied a good it must be for our Souls Now the noblest Object the Soul is capable of is God and the noblest Faculties of our Souls are Understanding and Will the noblest Operations are therefore Knowledge and Love Love is either Desire or Delight Desire noteth a deficiency or some imperfect possession Joy or Delight is the repose of the Soul in what is already obtained So then the noblest Acts are Sight Love and Joy which assisted by the Light of Glory are now most perfect in degree as being assisted by the Light of Grace they were true in their kind Well then put all together a living reasonable Creature is admitted to the Sight and Love of God in the highest way he is capable of 2. The End must be somewhat better than the Means The Means is having our fruit to Holiness the End is everlasting Life this Life
the other side the greater God is and the more glorious the greater obligation lyeth upon us to love him and serve him so that the good that we do for his sake being the more due God is not bound by any right of Justice from the merit of the action it self to reward it for here the greatness of the Object lesseneth the merit and value of the Action for whatever the Creature is it oweth it self wholly to God who gave us our Being and still preserveth it so that we cannot lay any obligation upon him Luke 17.10 When ye shall have done all those things which are commanded you say We are uprofitable servants we have done that which was our duty to do Punishment is naturally due to evil doers but God is not by natural Justice bound to reward us but only inclined to do so by his own goodness and bound to do so by his free Promise and Covenant Aristotle telleth us Children cannot merit of their Parents all the kindness and duty they perform to them is but a just recompence to them from whom they have received their Being and Education much less can we merit ought of God it is his meer grace and supereminent goodness that appointed such a reward to us that grace which first accepted us with all our faults doth still crown us and bestow glory and honour upon us Vse 1. See how God doth beset us on every side to fense and bound us within our duty there is a threatning of eternal Death to â—â—vite us to go on in our way the promise of eternal Life and Glory Surely both Motives should be effectual our whole life is a flight from wrath to come and a running for refuge to take hold of the blessed hope set before us in our pursuit after eternal Life Prov. 15.24 The way of life is above to the wise that he may depart from hell beneath We are still running further from Hell and approaching nearer to Heaven the more we hate and avoid sin the further we go from the pit of everlasting Destruction and the more we give our selves to Holiness the nearer Heaven every day our Right is more secured and our hearts more prepared More particularly we have by this conjoyned motive a great help against Temptations The World tempteth us either by the Delights of Sense or by the Terrors of Sense therefore God propoundeth this double Motive the Terrors of everlasting Death and the Joys of everlasting Life that we may counterbalance Terrors with Terrors and Delights with Delights as Luke 12.4 5 Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear fear him which after he hath killed hath power to cast into Hell yea I say unto you Fear him On the other side Jam. 5.5 Ye have lived in pleasure upon earth and been wanton ye have nourished your selves as in a day of slaughter Luke 16.25 Son remember that in this life thou receivest thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented they are excluded from the pleasures at Gods right hand for evermore Or else quite cross as the World tempts us by the hopes of some sensual contentment so we may resist the Temptation by the belief of everlasting Death Rom. 8.13 If ye live after the flesh ye shall dye Surely this should make us abstain from all sinful pleasures how much soever we are addicted to them So as the World tempteth us with the fears of some temporal vexation the believing of everlasting Life should help us to bear the evils of our pilgrimage or sufferance for well-doing 2 Cor. 4.17 Our light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory Thus are we environed on the right hand and on the left Vse 2. From this Conjunction let us learn that God is both a righteous Judge and a gracious Father 1 Pet. 1.17 If ye call on the Father who without respect of persons judgeth according to every mans work He hath his gifts for the godly and punishments for the wicked All our claim is Grace the punishment of the wicked is due debt the Sentence of Gods Law hath made it their due but yet our reward is not the less sure though it be more free 2. Let us consider these two Branches apart First The Wages of Sin is Death I. What is meant by Death II. How it is said to be the Wages of Sin 1. What is meant by Death There is a twofold Death First and Second Temporal and Eternal 1. Temporal Death that is also the fruit of Sin Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all men have sinned Death is an Evil for Nature abhorreth it as appeareth by our unwillingness to dye Now if it be evil it must be either the Evil of Sin or of Punishment God threatened it as a punishment in case of disobedience Gen. 2.17 In the day that thou eatest thereof thou shalt surely die It is an Enemy The last enemy that shall be destroyed is death 1 Cor. 15.26 Would God give Mankind into the hand of an Enemy if he had not sinned against him Now this Evil remaineth partly that there might by some visible punishment and bitter effect of sin in this World unknown Torments are despised and many slight Hell as a vain Scarecrow therefore God hath appointed temporal death to put us in mind of the evil of sin partly for a passage into our everlasting condition that the righteous may enter into Glory and the wicked go to their own place It would make Religion too sensible if the righteous should have all their blessedness and the wicked all their punishment here therefore there must be a passage out into the other World 2. Eternal Death in opposition to everlasting Life which is the fruit of Holiness The opposite Clause sheweth what a kind of death it is This is called the second Death Rev. 20.6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power and ver 14. Death and hell were cast into the lake of fire this is the second death It is called Death because death in all Creatures that have sense is accompanied with pain Trees and other Vegetables dye without pain but so doth not Man and Beast and death to man is more bitter because he is more sensible of the sweetness of life than the beasts are and hath some forethought of what may follow after Again it is called Death because it is a misery from which there is no release as from the first death there is no recovery nor returning into the present life This second Death may be considered as to the Loss and Pain First As to the Loss it is an eternal separation from
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
the soul is an immortal being but the new life is an eternal principle of happiness as soon as Christ beginneth to dwell in us eternal life is begun in our souls 1 John 3.15 The immortal seed 1 Pet. 1.23 2. The meritorious cause is the righteousness of Christ or the pardon of our sins and the justification of our persons by the Blood and Merits of Jesus Christ when once forgiven we are out of the reach of the second Death 1 Cor. 14.56 The sting of death is sin We are freed from the damning stroke not the killing stroke of death Christ having freed us from the curse of the law and merited and purchased for us a blessed Resurrection Heb. 2.14 15. The VSE is to enforce the great things of Christianity There are but two things we need to regard to live holily and die comfortably these two have a mutual respect one to another those that live holily take the next course to die comfortably the end of that man is peace and to know how to die well is the best way to live well both are enforced by this place 1. To live holily There are several Arguments from the Text. 1. The comforts of Christianity are not promiscuously dispensed or common to all indifferently but suspended on this condition If Christ be in you by his sanctifying Spirit if you be deceived in your foundation all your life hope and comfort are but delusory things but when quickned by the renewing Grace of the Spirit of Christ and made partakers of the Divine Nature you have then the earnest of your inheritance Eph. 1.4 2 Cor. 5.5 He who hath wrought us to this same thing is God who hath given us the earnest of his Spirit Others die uncertain of comfort or it may be most certain of condemnation 2. From the concession The body is dead sentence is past and in part executed this awakeneth us to think of another world and to make serious preparation when the walls of the house are shaken and are ready to drop down is it not time to think of a removal the body is frail and mortal and that 's enough to check sin Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof But 't is made more frail by actual sin Gal. 6.8 If we sow to the flesh of the flesh we shall reap corruption Shall we sow to the flesh and pamper the flesh which must soon be turned into stench and rotteness Man consulting with present sense carrieth himself as if he were a body only not a soul and therefore out of love to sensual pleasures he maketh no account of any thing but sensual pleasures and satisfactions but shall we bestow all our time and care upon a body that was dust in its composition and will shortly again be dust in its dissolution The body is not only dying but dead you think not of it now but this death cometh before 't is looked for Saul trembled when the spirit answered him 1 Sam. 28.19 20. To morrow thou and thy sons shall be with me Would you sport and riot away your time if you should receive such a message Surely the dust and stench and rotteness of the grave if we thought of it it would take down our pride and check our voluptuousness for we do but pamper worms meat it would prevent our worldliness all a mans labour is for the body and usually in a body overcared for there dwelleth a neglected soul The body is not only the instrument but the incitement of it the soul is wholly taken up about the body but doth the dead body deserve so much care Death doth disgrace all the seducing pleasures of the flesh and the profits and honours of the world Who is so mad as wilfully to sin with death in his eye Alas All the pleasures and honours of the world will be vanity and vexation of spirit to us when we come to die 3. Come we now to the corrective assertion and there 's the life promised for body and soul this breedeth the true spirit of faith 2 Cor. 4.13 14. We having the same spirit of faith according as it is written I believed therefore have I spoken We also believe therefore speak knowing that he that raised up the Lord Jesus shall raise us up also The true diligence and godliness 1 Cor. 15.58 Be stedfast and unmoveable always abounding in the work of the Lord for your labour shall not be in vain in the Lord. And patience Rom 2.7 Who by patient continuing in well doing seek for glory immortality eternal life Christians We that have souls to save or lose and have an offer of happiness shall we come short of it for want of diligence and spend our time in eating and drinking and sporting or in the service of God 4. 'T is the effect both of the spirits renewing and the righteousness of Christ Both call for holiness at our hands as the effect of the renovation of the spirit and our title to the righteousness of Christ so that this life doth not belong to us unless we are in Christ and walk not after the flesh but after the spirit Rom. 8.1 which begun this Discourse The double principle and ground of hope inforceth it 2. To die comfortably Christianity affordeth the proper comforts against death as it is a natural and penal evil a natural evil it is as it puts an end to present comforts 't is a penal evil as it maketh way for the final judgment Heb. 9.27 Heathens could only teach them to submit to it out of necessity or as a debt they owed to nature or an end of the present miseries but Christianity as the sting of it is gone 1 Cor. 15.56 As the property is altered 1 Cor. 3.22 Death is yours and that upon solid grounds as the life of grace is introduced and sin is forgiven and the conclusions drawn from thence first the life of grace introduced how bitter is the remembrance of death to the carnal man much more the enduring of it a dying body and a startling conscience maketh them afraid of everlasting death and so much sin as you bring to your death bed so much bitterness you will have so much holiness so far you have eternal life in you and the more 't is acted in the fruits of holiness the more comfort Isa. 38.3 A little without is grievous when all is amiss within Secondly sin is forgiven upon the account of the righteousness of Christ for we shall then be foiled if found in no other righteousness than our own Phil. 3.8 9. That I may be found in him not having my own righteousness In short the worst that can befal believers is that 't is the death but of a part the worst and basest part and that but for a season the bodies of the Saints shall not always lye in the grave nor can it be imagined they shall perish as the beasts no
well as our souls 1 Thes. 5.23 I pray God sanctifie you wholly your whole spirit soul and body He sanctifieth the body as he maketh it obedient to his motions and a ready instrument to the soul now when the body was given up to the spirit to be sanctified it was consecrated to immortality 't is by the spirits sanctifying the soul that it was made capable of seeing and loving God so the body of serving the soul in our duties to God now shall a Temple of God be utterly demolish'd That body that was kept clean for the Holy Ghost to dwell in and to be presented immaculate at the day of Christ come to nothing Indeed for a while it rotteth in the grave but his interest in it is not made void by death and his affection ceaseth not this body was once his House and Temple and he had a property in it therefore he hath a love to our dust and a care of our dust and will raise it up again 6. Because the great work of the spirit is to retrench our bodily pleasures and to bring us to resolve by all means to save the soul whatever becometh of the body in this world and to use the body for the service of the Lord Jesus Christ Now the spirit would not put us upon the labours of the body and take no care for the happiness of the body these two always go together 1 Cor. 6.13 The body is for the Lord and the Lord for the body Christ expecteth service from the body and gave up himself for the redemption of it as well as the Soul 1 Cor. 6.20 The body is his in a way of duty and his in a way of charge this reason should the more sink into you because spirit and flesh are so opposed in Scripture Flesh signifyeth our inclinations to the bodily life as spirit doth the bent and inclination of Soul to God and Heaven the great work of the Holy Spirit is to subdue the lusts of the flesh Rom. 8.13 If ye through the spirit do mortify the deeds of the body ye shall live if we obey him in his strivings against the flesh Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh Christ giveth us his spirit to draw us off from bodily pleasures that tasting Manna the diet of Egypt may have no more relish with us So Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof They hold a severe hand over all the appetites and passion of the flesh and Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof Do not addict your selves to pamper and please the body One great part of practical Religion is to bring us to love the pleasures that are proper to the immortal Soul above the sottish and bruitish pleasures of the body Well then was Religion intended only to make a great part of us miserable which part yet is the workmanship of Gods hands when there is so much hardship put upon the body such labours and pains such care and watchfulness his very self-denyal is an argument that the spirit in us thus commanding and governing us is a pledg of Glory 7. There is in the Soul a desire of the happiness of the body not only a natural desire to live with it as its loving mate and companion which maketh us loth to part wiâ—â— it and if the will of God were so the Saints would not be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5.4 They would desire not to put off these bodies at least not to part with them finally But a spiritual desire inkindled in us by the Holy Ghost that now dwelleth in us for the Apostle addeth v 5. He that wrought us for the self same thing is God God hath framed us to desire this Impassible Eternal and Immutable life in our bodies as well as our Souls More plainly elsewhere Rom. 8.23 We that have the first fruits of the spirit groan within our selves waiting for the adoption the redemption of our bodies That is the Resurection of the Body to be redeemed from the hands of the grave Mark these groans are stirred up in them by the first fruits of the spirit now would the Holy Ghost stir up these groans and desires if he never meant to satisfie them That were to mock us and vex us which cannot be imagined of the Holy Spirit Well then since these desires are of Gods own framing raised up in us by his spirit they will not be disappointed but will in time be fulfilled 8. From the nature of death Death is that power which God hath given the Devil over men by reason of sin Heb. 2.14 That he might destroy him that had the power of death even the Devil The power of separating Soul and Body and keeping us from eternal life God inflicteth it as a Judg but the Devil as an Executioner he is not dominus mortis sed minister mortis The Devil inticeth them to sin by which they deserve death and the sting of death is sin 1 Cor. 15.56 The Devil hath the power of death as carnal men are taken captive in his snares 2 Tim. 2.26 And when they die he may have an hand in their torments while men live they are in the House of God are under the protection of God and have the offers of grace but if they harden their hearts and despise these offers they are cast forth with the Devil and his Angels The judg giveth them over to the Gaoler and the Gaoler casts them into prison from whence they come not forth till they have paid the utmost farthing Luke 12.58 But Christ came to deliver us from this and all that imbrace his salvation the spirit puts them into a state of freedom and liberty of the children of God And as to them Satan is put out of office he cannot keep them from entering into eternal life The power of death is taken from him and therefore though their bodies be kept for a while under the state of death yet at length the spirit freeth them from the bondage of corruption and bringeth them into the glorious liberty of the Children of God They shall at length rejoyce and triumph in God O death where is thy sting O Grave where is thy victory 1 Cor. 15.55 56 57. They die as well as others but death is not the power of the Devil over them but one of those saving means by which God worketh their life and happiness 't is the beginning of immortality and the gate and entrance into life They are not in the custody and power of the Devil as the spirits in prison and the bodies of the wicked are but in the hand and custody of the Holy Ghost Thy dead man shall live with my body shall they arise Isa. 26.19 The key of the grave is in Christs hand he is the guardian of their
earth And 't is our act or else we can have no comfort in it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof and 2 Cor. 7.1 Let us cleanse our selves from all filthiness of flesh and spirit Under the Law the Leper was first to be cleansed by the Priest and afterwards to wash himself in running-water and shave his hair Levit. 14.8 After being sprinkled with the Priest the necessary ceremony he himself was to wash The Ceremonies which the Priest used are considerable therefore I shall explain them a little Two Sparrows were to be taken and one of them killed in an earthen vessel over running water and the other after he was dipped in the blood of the sparrow that was to be killed let loose in the open field to fly up in the air as it were in the sight of God there was a notable Mystery couched under this Type for the bird killed over the running water signified the death of Christ accompanied with the Sanctification of the Spirit typed by the running water the only means to cleanse us from our Leprosie and the bird that was let go alive having his wings sprinkled with blood signifieth the Intercession of Christ who is gone with blood to the Mercy-Seat and we are told that Christ came not by Water only but by Water and Blood No other Bath for spiritual Leprosie but Water and Blood the Merit of Christs Sacrifice and Intercession and the Spirit of Grace to heal our natures but after all this the man was to wash himself which figured the endeavours that Gods people should use to cleanse themselves from all filthiness of flesh and spirit 4. It being our duty we must use the means which tend to mortification for to dream of a Mortification which shall be wrought in us without our consent or endeavours as well whilst we are sleeping as whilst we are waking is to delude our selves with a vain fancy no we must set a careful watch over our Thoughts Affections and Works the Spirits Operation doth license no man to be idle we must join with him and obey him in his strivings against the flesh for the Spirit worketh not on a man as a dead thing which hath no principle of activity in himself therefore those that upon the Spirits doing all will lie idle abuse the spirit who both urgeth us to the duty and quickneth us to the use of means or stirreth us up to use our endeavours that the end may be obtained otherwise we neither obey the Spirit nor desire the benefit We do not obey the Spirit for he doth first sanctifie us then quicken us to use the means and blesseth the means so used and we do not desire the benefit 't is but a wish not a desire a veâ—leity not a volition as Prov. 13.4 The soul of the sâ—uggard desireth and hath nothing because his hands refuse to labour Many a man hath wishes that he could leave his sins especially when he thinketh of the shame and punishment as many an incontinent Person Adulterer Glutton or Drunkard hath a wish to part with his sin but not a will for he doth not seriously strive against it his love to it remaineth unconquered and unbroken Well then let us see how far we have gained the point in hand First Every Christian must determine that the flesh must be mortified secondly mortified it must be by us every man must mortifie his own flesh thirdly that mortified it cannot be by us without the Spirit the Spirit will not without us and we cannot without the Spirit neither when we are first to begin this work nor can we carry it on without his assistance 5. The Spirit mortifieth sin in us as a spirit of Light Life and Love 1. As a Spirie of Light affecting the soul with a sight and sense of sin so as we groan under the burden of it nothing cometh to the heart but by the understanding conviction maketh way for compunction and compunction for a detestation and hatred of sin and detestation and hatred for the destruction and expulsion of it Sin is alwayes loathsom but we have not alwayes eyes to see it When we look upon it through Satans spectacles or the cloud of our own passions and corrupt affections we make nothing of it it seemeth lovely rather than loathsom to us But when the spirit anointeth our eyes with his eye-salve it is the most hateful thing to the soul that can be imagined Jer. 31.18 After I was instructed I smote upon the thigh yea I was ashamed and confounded We see sin to be another manner of thing than ever we thought it before Psal. 119.108 Through thy precepts I get understanding therefore I hate every false way When the heart is thoroughly possessed of the evil of sin and we dare not dandle and indulge or pass it over as a thing of nought fear of punishment may suspend the act of sin but the sight of the evil of it doth help to mortify the root 2. As a spirit of life for Jesus Christ to all his seed is a quickening spirit 1 Cor. 15.45 We have life Natural from Adam but life spiritual and eternal from Christ and that by the spirit for we are said to be born again of the spirit John 3.5 The spirit reneweth us and maketh us partakers of the life and likeness of God Titus 3.5 Now when this life is infused there is an opposite principle set up in us to subdue the lusts of the flesh and also to prevent the power of the objects of sense which serve and feed them for the flesh doth obstruct the operations of this new life and cross the tendency of it The operations of this new life are obstructed by the flesh for Gal. 5.17 For the flesh lusteth against the spirit And life is sensible of what annoyeth it the operations of it are the serving and pleasing of God Gal. 5.25 If we live in the spirit let us also walk in the spirit And we see a weight hanging upon us and sin doth easily beset us that we cannot serve God with that liberty purity and delight that we desire And therefore this is an heavy grievance and burden to the new nature that we desire to get rid of it by all means and labour and strive in it and that with good effect a new life also hath a new tendency as soon as 't is infused it discovereth its self by its tendency to its end and rest which is God and Heaven so the objects of sense have the less force and power upon us Well then the flesh is an enemy to this new life and this new life an enemy to it as having contrary operations and tendencies Now how doth this new life discover its enmity Partly by complaining of it as a sore burden and annoyance Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Paul was whipped scourged imprisoned
and say it shall not be yea much reason to believe that God will give success to our endeavours for his glory in the world considering what hath usually befallen his servants in like cases tho we cannot draw a firm and certain Argument from thence yet 't is probable for the most part 't is so but in matters that concern eternal life somewhat of this hope may be observed as before conversion when we begin to be serious and seek after God we cannot say certainly God will give us converting and saving grace we must follow God tho we know not what will come of it as Abraham did Heb. 11.8 there the rule in such cases is I must do what he hath commanded God may do what he pleaseth Yet 't is some comfort that we are in a probable way Nay after conversion such hope men may have as to their own interest in eternal salvation They cannot say Heaven is theirs or that God will certainly keep them to his Heavenly Kingdom yet they dare not quit their hopes of Heaven for all the world nor cease to walk in the way of salvation 't is probable they are Gods Children 2. There is a firm and certain hope when we have assurance of things hoped for by the promises and offers of the Gospel as Acts 24.15 I have hope towards God that there shall be a resurrection both of the just and unjust Without this hope a man cannot be a Christian. We must certainly expect the promised blessing to be given to those that are capable and duly qualified and all that are inlightned by the spirit do see it and expect it and positively conclude that verily there is a reward for the righteous Psal. 58. last This hope is the life of Religion and doth excite us to look after it by due and fit means their eyes are enlightned with spiritual eye-salve that they get a sight of the world to come Eph. 1.18 The eyes of your understanding being enlightned that ye may know what is the hope of his calling and the richest of the glory of his inheritance in the saints And if they believe the Gospel it cannot be otherwise I am certain there is such a thing Col. 1.5 For the hope which is laid up for you in heaven whereof ye heard before in the word of the truth of the gospel There this truth is made known all that close with the Gospel receive it and by it is this blessed hope of Glory wrought in us 3. There is a two fold certain hope one sort necessary the other very profitable but not absolutely necessary to the life and being of a Christian the first sort is the fruit of faith the second the consequent of assurance The first grounded meerly upon the offers of the Gospel propounding the chiefest good to men to excite their desires and endeavours the other is grounded on the sight of our own qualification as well as the offers of the Gospel the one is antecedent to all acts of Holiness the other followeth after it an antecedent hope there must needs be before the effect of the Holy Life can be produced for since hope incourageth and animateth all human endeavours no man will engage in a strict course displeasing to flesh and blood but he must have some hope and this hope the conditional offers of the Gospel doth beget in us and all serious creatures have it that mind their proper happiness Rejoyceing in hope is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.6 14. 'T is the first tast we have of the pleasures of the world to come Keep up this gust and tast and you are safe But then there is another hope that is grounded upon the evidence of our sincerity and is the fruit of assurance when we can make out our own claim and title to eternal life which is not usually done without much diligence Heb. 6.11 And we desire that every one of you do shew forth the same diligence to the full asurance of hope unto the end Much sobriety and weanedness from the world 1 Pet. 1.13 Much watchfulness that we be not moved away from the hope of the gospel Col. 1.23 That our hopes of eternal life begotten in us by the Gospel be not weakned and deadned in us 't is not enough thankfully at first to embrace the conditional offer but we must keep up this hope in life and vigour Much resolution in our conflicts with the Devil world and flesh 1 Thes. 5.8 Lastly some experience Rom. 5.4 of Gods favour and help in troubles and our sincerity therein when we are seasoned and tryed our confidence increaseth the frequent experience of Gods being nigh to us and honouring us in sundry tryals is a ground for hope to rest upon that he will not leave us till all be accomplished Phil. 1.20 According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my body whether it be by life or death Paul gathereth his confidence for the future from former experience Now these two sorts of hope must be distinguished for the first hope may be accompanied with some doubts of our own salvation or the rewards of Godliness ex parte nostri at least not ex parte Dei for there all is sure and stedfast and to doubt there is a sin it would detract from the goodness power and truth of God but when our qualification is not evident this doubting may do us good as it may quicken us to more diligence to make our title more clear and explicate especially when we are conscious to our selves of some notorious defect in our duty and have a blot upon our evidences indeed the rather when more Godliness might be expected from us as having more knowledg or helps or are obliged by calling and profession to greater integrity and Holiness of life Doubting is right when it ariseth from a right and true judgment of our actions according to the new Covenant and we cannot truly say who hath the greatest interest in us God or the world Sin or Holiness Would you have men muffle their consciences and think that they have more grace than they have or judg their condition to be better than it is absolutely safe when they are not perswaded of their sincerity Indeed when conscience judgeth erroneously and a man thinketh he hath not that Godliness which is necessary to salvation which indeed he hath he overlooketh Gods work his judgment of himself is erroneous and therefore culpable tho it be not unbelief or a distrust of Christ. Well then as to these two Hopes 1. That hope which ariseth from faith must every day be more strengthned for tho there be no fallibility in Gods promise yet our faith may be weak or strong according to our growth and improvement and in some temptations Gods Children for a while may question articles of religion of great
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and 〈…〉 Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâ—r that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
Crowned Now under his Tryal then he hath his recompence He seeth the vanity and emptiness of the things of this Life and also by the Eye of Faith the excellency and Glory of the Life to come 4thly From a just value and esteem of that better Life For here he compareth the one with the other and sheweth the preference of the one before the other to be the true reason of the Saints groaning comparing the emptiness of things below with the fulness of things above The baseness of Earthly things with the Glory of Heavenly things The miseries of this Life with the happiness of that Life make them willing of the exchange only they reserve the good pleasure of God If God hath no more work for them to do they are ready A Christian liveth and dyeth at the Lords will and pleasure For he hath resigned himself to him Lord if I have done my work if I may no longer be necessary to thy people I am willing and ready Well then you see how these desires and groans of the Saints are to be understood they do not simply desire Death but desire Glory not to be unclothed but clothed They submit to Death when the time is come and God hath no more work for them to do in the world yea they are glad of it as Jacobs Spirit revived when he saw the wagons which Joseph sent to carry him into Aegypt Death is the Chariot to carry you to Christ therefore it should not be unwelcome to us Christ was willing to come down to us though it were to meet with shame pain Why should we be so loth to return to him 3d. Point is That in the other world Mortality is swallowed up of Life 1. To open the meaning of this expression swallowed up 'T is not swallowed up as a gulf or fire swalloweth up that which is cast into it No But as Theodoret well expresseth it as darkness is swallowed up by light or as perfection swalloweth up imperfection or as the rude draught is swallowed up by the perfecting of the picture as child-hood by man-hood c. Such a perfective alteration is there of our state 2dly To shew you what kind of Life this is 1. 'T is an Eternal Life there you live and never dye You need not be perplexed with any thoughts and fears of change The Soul shall no more slit out of the Body and the Body its self shall remain in an Eternal spring of youth There was a way out of our Earthly Paradise but none that ever we could find in again But in our Eternal Paradise there is away in but no way out again Luc. 16.26 They that would pass from hence to you cannot Upon supposal they would they cannot Gods grant will never be reversed 2dly This Life is Life indeed for it is a Blessed Life always spent in the presence of God The Fountain of all Blessedness and we ever love him and are ever Beloved by him 1 Thes. 4.17 Not an hour nor a minute absent from God praising and lauding him for evermore 3dly This Life is a Glorious Life The sight is Glorious there we shall see God Face to Face 1 Cor 13.12 The place is Glorious 2 Cor. 12.4 The upper Paradise The company is Glorious all the Glorified Saints and Angels Heb. 12.22 23. Our Souls and Bodies Glorious Phil. 3.21 Our daily exercise shall be Glorious for we shall always praise God without any vain thoughts or distraction or worldly incumbrances or weariness of the Flesh. 4thly 'T is a joyful Life Enter into thy Masters Joy Matth. 25.21 And Psal. 16.11 Thou wilt shew me the path of Life in thy presence there is fulness of joy and at thy right hand pleasures for evermore the pleasures of the world are poor empty things suddenly pass away as a dream but these remain for ever and are full and unmixed There is continual matter of rejoicing none of sorrow 5thly 'T is a most-Holy pure and perfect Life The Body shall be united to a Soul fully sanctified from which it shall never again be separated and both together shall be the Eternal Temple of the Holy-Ghost And the whole man shall be firmly established in Righteousness and Holiness never to sin never to be in danger to sin again Well then we learn two things hence 1. That when a Christian dyeth he is not extinguished He is but unclothed and his mortality is swallowed up of Life That which we call Death 't is but a dissolution not a destruction A separating of the Soul from the Body for a while Neither Soul nor Body is Annihilated 'T is a Journey to a better world called also a sleep in Scripture The Death of the Beasts is not called a sleep Your flesh resteth in hope Psal. 16.10 While the Soul injoyeth God Christ is the guardian of your dust and must see it forth coming at the last day which is a comfort to us in a dying hour a Christian can see Life in Death when his friends about him are waiting for the last gaspe he is waiting for Eternity when they are crying out Oh he dyeth Yet he can say Yet I know that my Redeemer liveth and with these Eyes shall I see him at the last day 2dly It may quicken us to a contempt of this Life and a desire of that which is Eternal Mortality is the disgrace of all sublunary comforts and the present Life is of little value were it not for the reference it hath to God and Eternity Because we must soon lay it down But then we shall be for ever with our Saviour and behold his Glory injoy the clear vision of God and be ravished with his beauty and be filled with Eternal joy and delights and be secure of our Eternal Blessedness all Tears shall be wiped from our Faces and we shall never sorrow any more No evil that can be feared shall come near us all good shall abound there the light of Gods Eternal favour shall shine upon us in its full strength and the streams of Eternal goodness shall ever flow from God and the Lamb. These things we believe now but the injoyment will exceed all that man can conceive The Fourth Proposition is That in this life we shall be clothed again with our Bodies and our Bodies with Everlasting Glory For therefore the Saints would not be wholly unclothed but clothed upon And the expression of mortality being swallowed up of Life doth mainly concern the Body that is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul is an immortal being Now the reasons are these 1. The man cannot be compleatly happy till the Body be raised again The Soul alone doth not constitute Humane Nature or that being which may be called man The Body doth essentially concur to the constitution of man as well as the Soul Therefore the Soul though it be a Spirit and can live apart yet it was not made to live apart for ever but to live in the
absent from the Body and present with the Lord. IN this verse the Apostle repeateth what he had said verse the 6th with some amplification Here take notice of two things 1. His confidence of sight or of a Blessed Condition to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are confident I say 2. His preference or esteem of sight or of that Blessed Condition before the present estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and willing rather to be absent from the Body and present with the Lord. Where two things 1. What he was willing to quit the Body We are willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Travel out of the Body 2. What he did choose and perfer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be at home with the Lord to dwell in the same House with the Lord Christ. This he preferred before remaining in the Body Let us a little explain these Circumstances 1. His Confidence of sight to be had at length We are confident I say There is a twofold Confidence 1. The Confidence of Faith 2. The Confidence of assurance or of our own Interest Both are of regard here 1. Faith in part produceth this willingness to go out of the Body and injoy the Heavenly life and comfortably to leave the time and means thereof to God Faith where it is in any vigour begets in those that live by it an holy boldness whereby we dare undertake any thing for God not fearing the power and greatness of any Creature No not death it self Secondly assurance of our own Interest doth much more heighten this confidence and holy boldness when we know assuredly that our end shall be Glorious and that when we depart out of the Body we shall be present with the Lord. The hope of our Salvation is not uncertain 2. His preferring and choosing the future estate before the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we approve it we like it better Rom. 15.26 It hath pleased them of Macedonia and 27. Verse it hath pleased them verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word also Matth. 17.3 So here we make choice rather and are infinitely better pleased to leave this Body behind us here and to go out and die that by this means we may come to our home and Bliss in Heaven So that Faith doth not only shake off the fear of Death but inkindle in us an holy desire of it for what we render and willing is are more pleased or better pleased The points are Four 1. That our Happiness in the World to come lyeth in being present with the Lord. 2. That we are present with the Lord assoon as the Soul flitteth out of the Body 3. That this state is chosen by the Saints as more pleasing to them than to dwell in the Body 4. This will desire and choice cometh from a confidence of the reality of a better estate and our own Interest in it 1. That our Happiness in the World to come lyeth in being present with the Lord. This hath been in part touched on in the 6th verse I shall only add a few Considerations Surely it must needs be so Because this is the felicity denyed to wicked men but promised and granted to the Godly Denyed to wicked men John 7.34 Where I am thither ye cannot come That is so living and so dying they have no leave no grant to be there where Christ is Paradise is closed up against them But 't is opened to Gods faithful Servants by the promises of the Gospel Job 12.26 There where I am there shall my Servant be Christ will not be ever in Heaven without us As Joseph brought his Brethren to Pharaoh so Christ will bring us to God Wicked men desire not Christs company in this Life and therefore they are justly secluded from coming where he is but the Godly are trained up to look and long and wait for this when they shall come before God Reasons 1. Because then we shall have sight and Immediate communion with him And our Happiness floweth from him without the intervention of any means Acts. 3.19 Days of refreshing shall come from the presence of the Lord. Compare it with 2 Thes. 1.9 The wicked shall be punished with everlasting Destruction from the presence of the Lord and from the Glory of his power Eternal Happiness is granted to the Elect by the full revelation of Christs face Rev. 22.4 They shall see his face And the very look and face of Christ is the cause of vengeance on the wicked Rev. 6.16 They shall say unto the mountains and rocks fall on us and hide us from the face of him that sitteth upon the throne and the wrath of the Lamb. Christs face produceth powerful Effects either in a way of grace or punishment In the days of his flesh we had a proof of it both ways The Lord looked upon Peter and that melted his heart Luke 22.61 And when the High Priests Servants came to attaque him John 18.6 He looked upon him and said I am he And they went backward and fell to the ground But surely in Heaven we shall need no more to make us happy than once to see the face of Christ. In thy presence or in thy face is fulness of joy and pleasure for evermore Psa. 16.11 The fruition of Gods Immediate presence is not like the joys of the World which can neither feed nor fill a man But in seeing him we shall have full content and compleat felicity The Children of God long to see God in his Ordinances Psa. 27.4 One thing have I desired of the Lord that will I seek after that I may a well in the house of the Lord all the days of my life to behold the beauty of the Lord and enquire in his Temple There is but one thing David was Sollicitous about and Importunate for in his Prayers what was this one thing Not that he might be setled in his regal throne which he seemeth not yet to be when that Psalm was penned for the Sept. in title add to what appeareth in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he was anointed But that he might injoy the sweet pleasures of daily and frequent converse with God that he might behold the beauty of the Lord. So Psa. 42 2. My Soul thirsteth for God for the living God when shall I come and appear before God David was Impatient of being debarred from the presence of God Now if there be so great and so longing a desire to see God in these Glasses wherein so little of his glory is seen with any comfort and Satisfaction how much more to see him immediately and face to face If that Glimpse which God now vouchsafeth be so glorious what will it be when he shall fully shew himself to his People face to face 2. Because then we shall converse with him without Impediment and distraction Here bodily necessities take up the far greatest part of our time Luke 10.41 Thou art cumbred about many things but one thing is necessary The
need it not but in their greatest extremity they want it Look as in Winter time there are great Land Floods when the rain and season of the year affordeth water enough and no Land needs them but in summer when there is the greatest drowth then they appear not Wicked men have comfort enough in the Creature and too much for them their hearts are merry now and they are glutted with the delights of sense and they are still seeking new comforts But in the time of extremity when they most need comfort these comforts are spent and leave them under anguish and torment But on the other side a Child of God that abridgeth himself of the contentments of the flesh and roweth against the currant and stream of carnal nature and exposeth himself to great losses and inconveniencies for Christs sake he had need of some solace to mitigate his sorrows and sweeten present difficulties Now what greater incouragement can there be than to think how God will welcome us with a well done and well suffered good and faithful servant Matth. 25.21 23. What comfort and joy and peace will it be unto us when we come to dye Then we shall see the labour is not lost the sufferings for Righteousness sake were not in vain the time we have spent in holy converse with God will be then sweet to us in the last review But the time spent in sin and vanity and idleness and fleshly designs will be very grievous and tormenting And though it be difficult to live in an exact course of self denying obedience yet when we shall have the approbation of God and Conscience the forethought of which is a mighty solace to us now carnalist will then wish Oh that I had pleased God as I have pleased men and my own sinful heart Oh would to God I had lived better served God and denyed my self a little while that I might have enjoyed my self and my God for ever 2. It may be God seeth fit to exercise us with a mean or an afflicted estate either he will keep us low and bare or else weak and sickly or in disrepute and obscurity rejected by the World As Jesus Christ was rejected of men or censured and traduced by men And we have no means to help our selves and vindicate our innocency Oh but if we may be accepted of the Lord at length we have no reason to complain Mans day is nothing to Gods day 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you c. God will count me faihful and reward my innocent and sincere tho imperfect endeavours God will be Glorifyed by his Servants sometimes in an high sometimes in a low and afflicted Condition look as in a quire or consort of voices he is commended that sings well whether he sings the base or the mean or the treble that is nothing so he singeth his part well but he is despised and disallowed that sings amiss whatever voice he useth So doth God approve accept and reward his people that serve and glorify him in any estate whether it be high or low rich or poor eminent or obscure God puts us sometimes in one Condition sometimes in another but those that carry themselves ill in their estate are rejected by him and punished 'T is not riches or poverty wealth or health that God looketh after but those that carry themselves well in either which is a great solace to a gracious heart and helpeth us to an indifferency for all temporal things so we may be approved by God at last As the Apostle Phil. 1.20 So Christ be magnified in my body whether by life or Death As a resolved Traveller taketh his way as he findeth it fair or foul so it will lead him to his journeys end 2. That this must be our work as well as our scope and this design must be carryed on with the greatest seriousness as our great care and business and with unwearyed industry as the main thing which we attend upon as a matter of unspeakable importance which must not be forgotten and left undone for 't is in the Text We labour There is a double notion which is of great use to us in the Spiritual life Making Religion our business and making Religion our recreation It must be our business in opposition to slightness it must be our recreation in opposition to tediousness and wearisomeness The Woâ—d in the Text hath a special signification We should with no less earnestness endeavour to please God than they that contend for honour in the World we should make it our constant imployment that God may like us for the present and take us home to him at length into his Blessed company and presence What is all the World to this There are a sort of men whose hearts are upon God and the life to come that make it their first care and chiefest business to seek him and serve him Whose minds and hearts whose life and love and cares and labours are taken up about the everlasting World But there are others who are plotting for preferment gaping for Worldly greatness gratifying the desires of the flesh seeking the favour of great ones raising their Estate Name and Family they look no higher than this World and think only of their settlement upon earth or laying designs for rising here and perpetuating themselves and their names in their Posterity by successive Generations The World morally considered is divided into two Societies the one of the Devil the other of God Augustine de civitate Dei Some seek their Happiness upon earth others an Eternal abode in Heaven By nature we are all of the earthly Society by grace transplanted and then we first seek the Kingdom of God Matth. 6.33 Have our conversation in Heaven Phil. 3.20 Carry our selves as of an Heavenly extraction All is known by our business a constant fidelity to approve our selves to God and a ready obedience in all Conditions of life sheweth which sort we are of What is it that you have been doing in the World and the end and business for and in which you have laboured until now What thing or prize have you had in view and chase Have you laboured for paltry vanities or the meat that perisheth not John 6.27 A man is known by his labour Have you lived for the World or God If you have spent so many years and you know not why or about what you have been strangely careless and forgetful What hath your great care been To please the flesh or to please God and be saved by him What have you made provision for either for earth or for Heaven You do for both but for which most 3. We must not only take care that we be accepted of God at last when we go out of the Body but whilst we are present in the Body it concerneth us to know that we are well pleasing to him We must strive to be accepted of him
to live to him daily mercies bind us to sweeten our service God being so good a Master 4. The new nature is requisite that we may in all things mind Gods Glory 'T is more easie to convince us of our obligations to live unto God than to get an heart and a disposition to live to God The new creature which is created after God ever bendeth and tendeth towards him As the flower of the Sun doth follow the Sun and openeth and shutteth according to the absence of the Sun so doth the heart of a Christian move after God We say aqua in tantum ascendit c. Nature riseth no higher than its spring head and center self is our principle and end Hosea 10.1 Israel is an empty vine He bringeth forth fruit to himself We live to our selves and seek after our own interests till God give us another heart when the heart is changed a mans felicity and last end is changed And therein the new nature doth most bewray its self 5. The more our lusts are mortified the more sincerely shall we aim at the Glory of God That which is lame is easily turned out of the way And if we have not a Command over our affections they will be interposing and perverting all our actions and when God should be at the end of all our actions the idol that our lust hath set up will be at the end of them We will subordinate them to our pleasure honour and profit any lust is a great ingrosser The belly will be God and honour command us as a God and Mammon will be God our hearts are corrupted and some created thing is set up in stead of God Therefore mortification is the guard of sincerity Otherwise we shall love the Creature for its self alone or for our selves alone and so be turned from God whom alone we should honour please and obey USE 2. Is this the temper and disposition of our Souls Do we make the glory of God our great end and scope If it be so then 1. We will prefer Gods honour above our own Interests though never so dear to us A notable Instance we have in our Lord Jesus Christ who came as Gods Servant in the work of Redemption and we read of him in the general Rom 51.3 That he pleased not himself That is he did not gratify his own natural and humane will More particularly Phil. 2.6 7 8. That he emptied himself and made himself of no reputation and humbled himself to the death of the Cross. To promote his Fathers glory he willingly submitted to all manner of indignities for this end purpose more expressly we have the workings of his heart set forth John 12.27 28. Father save me from this hour but for this cause came I to this hour Father glorify thy name and there came a voice from Heaven saying I have glorified it and will glorify it again His desires of his own safety were moderated and submitted to the conscience of his duty and he preferreth the honour of God and seeks to advance it above his own ease for Christ endeth all debates with this Father glorify thy name Now certainly all that have the Spirit of Christ will be tender of Gods glory and account that dearer to them than any thing else and submit to the bitter cup so God may have honour thereby You will think Christs example too high who submitted the sensible consolations of the Godhead to the respects of Gods glory and this is not possibly practicable by any creature 'T is true every ordinary Christian doth not come to this height but the thing is imitable witness Paul who valued the glory of God above that personal contentment and happiness that should come to him by his own Salvation Rom. 9.3 For I could wish that my self were accursed from Christ for my Brethren and kinsmen according to the flesh 'T is not an hasty speech he calleth God to witness that this was the real disposition of his heart he speaketh advisedly and with good deliberation But how then can it be made good There is an holy part and an happy part in religion he did not wish less love to Christ nor to be less beloved of him But you will say a regular love beginneth at home true but 't is not his Salvation and their Salvation that cometh in competition but his Salvation and the glory of God and he was much more affected with Gods glory then his own good This should shame us that stand upon our petty Interests We are not called to such self-denyal Surely we should be contented to do any thing and be any thing so God may be glorified poor or rich so God may be glorified by our poverty or riches As travellers take the way as they find it so it will lead to their journeys end Decline no service nor suffering for Gods sake when he calleth us to it Phil. 1.20 So also now Christ shall be magnified in my Body Whether it be by life or by death So Christ be glorified in his Body That is a lower and more moderate Interest the suspension and delay of Salvation laying it at Gods feet the glorifying of God in his calling was more welcome than his present entrance into glory So Acts 20.24 I count not my life dear to me so I may finish my course with joy When they told him of dangers he went bound in the Spirit to Jerusalem Well then an heart that is truely affected with Gods glory standeth upon no temporal Interests and concernments and preferreth Gods honour before its own ease honour pleasure esteem yea life its self 2. If tender of receiving honour from men to Gods wrong The Apostles did not set up a trade for themselves Acts 14.15 They rent their Clothes and said what do ye do we are but men of like passions So Acts 3.12 Why gaze ye upon us as if by our power and holiness we had made this man to walk Herod received Applauses and was therefore blasted Act. 12. The concealer is as bad as the stealer to affect or admit Divine honour or too much attributing to our selves any good effected by us as Instruments as we must not assume so we must not reâ—eive honour when 't is ascribed to us by others The Apostles would not suffer the admiration and praise in the people to rest upon themselves Thy pound hath gained ten pounds Matth. 25. And 1 Cor. 15.10 Not I but the grace of God that was with me And I live but not I Gal. 2.20 3. If affected deeply with Gods dishonour though done by others Psa. 69.9 The zeal of thine house hath eaten me up and the reproaches of them that have reproached thee have faln upon me Vehement passions waste the Body affected more with Gods dishonour than our own personal injuries On the other side when we rejoyce in his glory though we our selves be lessened Phil. 1.18 Whether in pretence or in truth Christ is preached and I therein
to oblige us the more strongly to endeavour it And Partly because we have consented to this obligation in Baptism All the members of the Church have ingaged themselves to imploy the death and strength of Christ for the subduing of sin they are dead as they have upon this incouragement undertaken its death and in part already begun it 2. How all can be said to be dead when Christ died Since most of the Elect were not then born or yet in being Answer 1. When Christ was upon the cross be sustained the relation of our head or Common Person 'T was not in his own name that he appeared before Gods Tribunal but in ours not as a private but as a publick person So that when he was crucified all believers were crucified in him for the act of a Common Person is the act of every particular Person represented by him As a Knight or Burgess in Parliament serveth for his whole Borrough and Country Now that Christ was such a Common Person appeareth plainly by this that Christ was that to us in grace what Adam was to us in nature or sin The First Adam was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. â—4 The figure of him that was to come And Christ is called the Second Adam 1 Cor. 15.45 The Second Common Person So that as we had a death in sin from the First Adam so a death to sin from the Second As we stood in Adam in Paradise so we stood in Christ upon the Cross Adams act in Paradise was in effect ours In Adam we all died 1 Cor. 15.21 So Christs act was in effect ours In Christ we all died Spiritually and mystically Adam did as it were lend his Body in Paradise we saw the forbidden fruit with his eyes gathered it with his hands eat it with his mouth that is we were ruâ—ned by these things as if we had been by and actually consented to his sin So in Christs representation on the Cross all believers are concerned as if they had been by and actually present and had been crucified in their own Persons and born the punishment of their own sins for all this was done in their name and â—ead that they might have the benefit 2. Christ was on the Cross not only as a Common Person but as a Surety and Vndertaker I say in his death there was not only a Satisfaction for sin but an obligation to destroy it There was an undergoing and an undertaking As he is set out in the Scripture under the notion of a Second Adam So also of a Surety Heb. 7.22 Christ is called the Surety of a better Testament Now he was a Surety mutually on Gods part and ours First he was to ingage for us to God and in the name of God ingaged himself to us The tenor of both ingagements is in Rom. 6.6 That the body of death should be destroyed that we should from thenceforth no longer serve sin Assoon as we consent to this stipulation this taketh effect On Gods part Christ undertook to destroy the body of sin by the Power of his Spirit which should be given to us to become a principle of Life in us and of death to our old man Titus 3.5 More particularly we mortify the deeds of the body by the help of the Spirit Rom. 8.13 The Holy-Ghost when he reneweth the heart puts into it a principle and seed of Enmity against sin 1 John 3.9 He cannot sin because the seed abideth in him And as that is cherished obeyed sin is resisted and mortified And he actuateth and quickeneth it yet more and more that it may prevail against the sin which dwelleth in us 2dly As our Surety he undertook that we should no longer serve sin that we should not willingly indulge any presumptuous acts nor slavishly lye down in any habit or course of sin Or under the power of any arnal distemper but also should use all godly endeavours for the preventing weakning or subduing it Christs act being the act of a Surety he did oblige all the Parties interessed he purchased grace at Gods hands and bound us to use all holy means of watching striving humiliation cutting off the provisions of the flesh avoiding occasions weaning the heart from earthly things which are the bait and fuel of sin that keep it alive 3. Our consent to this ingagement is actually given when we are converted and solemnly ratified in Baptism 1. 'T is actually given when we are converted Rom. 6.13 As those that are alive from the dead yield your selves to God and your members as instruments of righteousness to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons we then give up our selves to work and first as to do his work so to war in his warfare against the Devil the World and the flesh Till the merit of Christs death be applyed by faith to the hearts of sinners they are alive to sin but dead to righteousness but then they are dead to sin and alive to righteousness and as alive from the dead and then yield up themselves to serve and please God in all things 2dly That this is solemnly done or implyed in Baptism For when we were baptized into Christ we were baptized into his death Rom. 6.3 4 5. In Baptism we did by solemn vow and profession bind our selves to look after the effects of Christs death to mortify the deeds of the body or which is all one renounce the Devil the World and the flesh The Devil as the great architect and principle of all wickedness the World as the great bait and snare the flesh as the rebelling principle Our Baptism is certainly an avowed death to sin it implieth a renunciation by way of vow for 't is the answer of a good conscience towards God And the ancient covenants were made by way of question and answer 1 Pet. 3.21 The very washing implieth it washing is a purifying and after purifying we must not return to this mire again 2 Pet. 1.19 He hath forgotten he was purged from his old sins We promised to give over our old sins or as 't is our first ingrafting and implanting into Christ and his death if when we are baptized we are reckoned to be dead The death of Christ was mainly to put away sin and to take away sin 1 John 3.5 And Heb. 9.26 Now sins were not taken away that men may resume and take them up again The great condemnation of the Christian world is that when Christ would take away their sins they will not part with their sins 3dly How they can be dead to sin and the World since after conversion they feel so many carnal motions Ans. 1. By consenting to Christs ingagement they have bound themselves to dye unto sin When we gave up our names to Christ we promised to cast off sin and therefore we are to reckon our selves as dead to â—in by our own vow and obligation and accordingly to behave our selves Rom. 6.2 How shall we that are dead
was inlarged by degrees for his Human Nature was still to carry a proportion with ours and therefore he grew in Wisdom and in favour with God And so all that are Christs they grow The Trees planted in the Courts of God flourish there Psal. 92.13 There 's more room made for the new Nature by degrees to exert and put forth itself Corruption is still a dying and they grow more humble more holy more solid more rational more wise in the Spiritual Life more resolved for God more Heavenly minded that they may be at more liberty for God They may lose somewhat in liveliness of gifts and vigour of Affections for these things come and go but they are more spiritual and more stedfast and more solid and seriously set to seek after God As an old Tree that puts forth fewer leaves and blossoms but is more deeply rooted But now Hypocrites do not grow beyond their first blaze yea they wither every day lose their zeal and their forwardness out of carnal ease or affection to pleasures honours or greatness of the world they lose the seeming Grace that they had before 5. Where there 's Life there are vital Operations for Life is active and stirring so Spiritual Life hath its Operations it cannot well be hid it will bewray itself in a zealous and in a constant and uniform practice of Godliness They are Idols that have feet and walk not Rev. 3.1 Some only have a name to live and are dead They that make a naked profession but are not excited to live and bring forth fruit to God They have a form of Godliness but deny the power thereof 2 Tim. 3.5 That is the power that should change their hearts and direct and order all their Actions They that are governed by the Spirit they feel this power they are enabled to bring forth the fruits of Righteousness to the praise and glory of God Look as a Worldly Man by vertue of the Worldly Spirit that is in him is dexterous in all his Affairs his Worldly Principle puts a Life into him Luke 16.9 Their employment is suitable to their Life so a Spiritual Man that hath not the Spirit of the World or a disposition that makes him eager upon Worldly things but the Spirit of God dwelling and working in him here is not the Sphear of his Activity his Cares Thoughts and Endeavours are turned into another Channel he is quickned and raised to newness of Life Rom. 6.4 The Man is more earnest more throughly set for Heaven and the Worldly Life is more over-ruled and mastered in him and the Heavenly and Divine Life prevails in him and sets him awork more and more Thus I have by comparing these two lives a little shew'd you what is that Life that we have by Christ 't is a Life that flows from Regeneration that is begun by Union with Christ that begets a sense so that a Christian he feels the Annoyances of those things that are inconvenient and contrary to this Life and begets an Appetite after the supports that should maintain it and discovers itself by growth this Life is encreased in them more and more and also it discovers itself by its Activity by making them fruitful towards God Thus you see wherein they agree Secondly Let us a little see wherein they differ 1. They differ in the state of them both for this Spiritual Life is a Life that is consistent with some degree of Death Even then when we live we are troubled with a Body of Death Paul complains of it Tho Grace hath the upper hand in the Soul yet Corruption cleaves to us still Outwardly a man cannot be said to be dead and alive altogether but a Christian yet hath sin dwelling in him and is dying to sin every day that he may live unto God And as sin decays so the Spiritual Life takes place for mortification makes way for vivification and according to the degrees of the one so are the degrees of the other The more we die to sin the more we are alive to righteousness 1 Pet. 2.24 2. There 's a difference in the dignity of this Life Natural Life what is it A benefit vouchsafed to us by God that we may have time for Repentance but yet it is but a wind that is soon blown over and passeth away Job 7.7 and a suitable expression you have James 4.14 For this Life is but as a vapour This Life is a little warm breath turned in and out by the Nostrils soon gone it is indeed a continued sickness and our Food is as it were constant Medicine to repair and remedy the decays of the Natural Life O but this is a Life that flows from God himself and is a more worthy thing it is the Life of God and as Christ liveth in the Father so we in him by the Spirit This was a Life bought at a dearer rate then the Life of Nature John 6.51 My flesh which I give for the Life of the World Nothing less then the death of the Son of God would serve the turn and therefore 't is more noble then the other Life which is called The Life of our hands Isa. 57.10 because it costs us hard labour to maintain it 3. As it differs in the dignity and value so in the Original The Natural Life is traduc'd and brought down unto us by many successions of Generations from the first Adam he was a living Soul but the last Adam was a quickning Spirit 1. Cor. 15.45 We have a living Soul by vertue of our descending from the first Adam all that our Parents could do was to make way for the Union of Soul and Body together But by this Life we and Christ are united together and he becomes a Live-making Spirit unto us 4. There 's a difference in the duration Grace is an immortal flame a spark that cannot be quenched All our labour and toil here in the world is to maintain a dying Life a Lamp that soon goes out or to prop up a Tabernacle that is always falling when we have made the best provision for it 't is taken away Thou fool this night c. This Life is in the power of every Ruffian and Assassinate that values not his own O but the Spiritual Life is a Life that begins in Grace and ends in Glory the foundation of it was laid in Justification that took off the sentence of Death Sanctification is the beginning of it the which by degrees is carried on till it end in glory where we shall be never weary of living it The outward Life tho short yet we soon grow weary of it the shortest Life is long enough to be numbred with a thousand miseries if we live to Old-age Age is a burthen to itself Eccl. 12.1 Life itself may become a burthen for some have wished and requested for themselves that they might die But no Man ever wisht for the end of this Spiritual Life Who ever cursed the day of his new
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
I have suffered the loss of all things and do count them but dung that I may win Christ All is nothing to this 3. It weaneth the heart from outward observances and bodily exercises to solid Godliness or looking after the life and power of them The Ordinances of the Law though of God's own Institution are called Carnal Heb. 7.16 Not after the law of a carnal commandment the Worship of the Gospel Spirit and Truth John 4.23 24. The hour is coming and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The more true knowledge of the Gospel the more of this As the Apostle distinguisheth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.2 3. and the Apostle speaketh of the Jew Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the letter whose praise is not of men but of God So it is with better reason true of the Christian the Worship of the Gospel consisting little of Externals but being Rational Spiritual Worship 1 Pet. 3.21 The like figure whereunto even Baptism doth also now 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. Col. 2.6 As ye have received the Lord Jesus Christ so walk ye in him We receive his Spirit That is a sorry zeal and hath little of a Christian Spirit that runneth altogether upon outward things Christianity first degenerated by this means and the life and power of it was extinguished when it began to run out altogether in Form and men out of a natural Devotion grew excessive that way A Christian in obedience to God is to use his instituted Externals but his Heart is upon the Spirit and Soul of Duties Multiplying Rites and Ceremonies has eat out the life and heart of Religion The more spiritual and substantial Worship is the better if there be humble and affectionate reverence a ready subjection and submission to him flowing from grace engaging the heart to God and animated by the influence and breathing of his Spirit SERMON XXXII 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new THis is an inference out of the former Doctrine Two things the Apostle had said Henceforth we no more live to our selves verse 15th And Henceforth know we him no more verse 16th There is a change wrought in us a change of life and a change of Judgment a new Life because there is a new Judgment Now in the Text he sheweth a reason why he changed his Judgment and Life and lived and judged otherwise than he did before because there is such a change wrought in all that belong to Christ that they are as it were other persons than they were As when Saul prophesied 1 Kings 10.6 The Spirit of the Lord shall come upon thee and thou shalt be turned into another man Not in respect of person or in regard of substance but some gifts and graces So these should be as other creatures as new creatures Now these things should only be in esteem with Christians which belong to the new creature or regeneration Therefore if any man be in Christ c. In the words we have a Proposition 1. Asserted 2. Explained 1. The Proposition asserted is hypothetical in which there is 1. An hypothesis or Proposition If any man be in Christ. 2. The assertion built thereon He is a new Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new creation The act of creation is signified by this form of speech as well as the thing created 2. The Proposition explained For there is First A destructive work or a pulling down of the old house Old things are passed away 2dly An adstructive work or raising of the new fabrick All things are become new The words are originally taken out of Isa. 65.17 and Isa. 66.22 Where God promiseth a new Heaven and a new Earth That is a new World or a new state of things Which promises had a threefold accomplishment 1. These promises should have some accomplishment at their return from Babylon which was a new World to the ruined and exiled state of the Church of the Jews 2. These promises were fulfilled to all believers in their regeneration which is as a new World to sinners 3. They shall be accomplished most fully in the life to come for the Apostle telleth us 2 Pet. 3.19 We look for new Heavens and a new Earth wherein dwelleth righteousness Here it signifieth then that all things which belong to the old man shall be abolished and the new man and its interests and inclinations cherished Doct. All those that are united to Christ are and ought to be new creatures Here I shall enquire 1. What it is to be new creatures 2. In what sense we are said to be united to Christ. 3. How the new creation floweth from our union with Christ. 1. What it is to be new creatures It implieth 1. That there must be a change wrought in us so that we are as it were other Men and Women than we were before As if another Soul came to dwell in our Body This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness Eph. 5.8 Life and Death 1 John 3.14 The new man and the old Eph. 4.22 and 24. The vitious Qualities must be subdued and mortified and contrary Qualities and graces planted in their stead A man is so changed in his nature as if a Lion were turned into a lamb as the Prophet says when he sets forth the strange effects of Christs powerful government over the Souls of those who by the Ministry of the Word are subdued to him Isa. 11.6 7 8. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatling together and a young Child shall lead them And the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed that they shall seem new creatures transformed out of Beasts into men and instead of an hurtful they should have an innocent and harmless disposition Without a Metaphor this is represented 1 Cor 6.11 And such were some of you but ye are washed but ye are sanctified but ye are
we repent and believe in Christ. Page 218 224 Directions to those that are Reconciled Page 24 250 They that are Reconciled had need beg pardon of sin v. Pardon Page 225 Redeemer The necessity of a Redeemer Page 163 Religion must be our Business and Recreation Page 74 Renovation the Nature of it Page 207 The Object of it Page ib. That it is the work of God's Spirit Page ib. The Effects of it Page 208 Its Connexion with Reconciliation Page ib. v. New Creature Repentance what it includes Page 243 v. Faith and Repentance Respect to Christs Person in the days of his flesh was not all he looked for Page 196 Religiously to respect men for external carnal advantages condemned Page 194 Respect Civil due to carnal men Page ib. Respect of persons not with God Page 110 199 Resurrection of the Body Reasons of it Page 36 Resurrection of Christ the Example Pledge and Cause of the Spiritual Life Page 189 The likeness between Christ's rising from the dead and Christians rising from the death of Sin Page ib. Rewards Sinful respect to the Rewards of Religion how it bewrayeth it self Page 151 Right God hath a Right to us Page 186 Righteousness Why men are prone to establish a Righteousness of their own Page 257 Gospel-Righteousness what it is Page 72 Gospel-Righteousness a Garment to cover our nakedness Page 28 Righteousness as it respects the precept or the sanction of the Law opened Page 252 Why the Righteousness by which we are justified is called the Righteousness of God Page 253 What is that Righteousness by which we are justified Page 253 254 257 Christ is made sin for us and we are made the Righteousness of God in him Page 254 In what this exchange doth agree in what it differs Page ib. The Love of God herein Page 256 This Righteousness of Christ is made ours when we believe in him Page 254 The Priviledges depending on our being made the Righteousness of God in Christ. Page 257 S. SAcrifices were offered by Adam Page 28 Satisfaction of Christ the truth of it Page 170 The Sufficiency of it Page 171 Scope of a Christians Life Page 71 72 v. End Self-Love only cured by the Love of God Page 230 Sight what Sights we shall have in Heaven Page 60 In what manner shall we Behold Christ. Page ib. v. Faith and Sight Sin a wrong to God how to be understood Page 86 Sin and shame always go together Page 28 The greatness of the Burden of Sin Page 257 Why Sin is a Burden Page 33 In what manner Sin is to be checked Page 205 The aggravations of Secret Sins Page 95 Secret Sins to be avoided because of future Iudgment Page 95 In what sense Christ was said to be made Sin Page 252 Sin taken for a Sacrifice for sin and for Punishment of sin Page ib. Christ was made sin but not a Sinner Page ib. Christ was made sin for us and we the Righteousness of God in him Page 254 Christ being made Sin is the cause of our being made the Righteousness of God in him Page 255 Sincerity how evidenced Page 102 Paul's Testimony of his Sincerity Page 118 Soul that it is distinct from the Body proved Page 66 It can live apart from the Body Page 67 The Souls of the Saints at Death immediately go to God Page 67 Spirit How he dwells in us Page 42 Strangers how to carry our selves as Strangers in this World Page 52 Sufferings of Christ what they were Page 256 They show the heinousness of sin Page 174 How we are to be affected when we read the story of Christ's sufferings Page 198 Suitableness between Christ and Believers Page 190 Surety Christ the Surety of Believers Page 171 Christ dyed as a Surety Page 179 T. TAbernacle our frail Condition set forth by a Tent or Tabernacle Page 2 Terror of the Lord is ground of Fear Page 110 How it is so to the godly Page 113 The Terror of the Lord should have an influence on us while in the flesh Page 113 V. VEracity and Faithfulness of God manifested at the Day of Iudgment Page 98 Union to Christ Internal and External explained Page 203 How the New Nature flows from our Union with Christ. Page 203 W. WAlking by Faith those who have Faith must walk by it Page 61 Reasons of it Page ib. Will God will not do any man good against his will Page 235 Nor doth he force man's will but deal by Persuasion Page 236 Wisdom wherein Wisdom lyes Page 128 Wherein the Wisdom of a godly man appears Page 128 Evidences of Spiritual Wisdom Page 129 How Wisdom is to be justified by her Children Page 128 Wisdom of Christ. Page 83 Word of God is an Instrument fitted to gain the consent of man's will Page 236 Work the Work of a Christian. Page 72 74 Why Works are produced at the Day of Iudgment Page 97 What room and place Works have with respect to our final sentence and the Rewards and Punishments that follow it Page 100 101 Works good the Principle of them Page 101 Good Works cannot be performed by men in a state of Nature Page ib. The aim and scope of them Page ib. Good Works Imperfect Page 99 They merit nothing Page ib. What respect Good Works have to our future Reward Page 102 Worship External Pomp in the Worship of God is not that he looks after Page 198 A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on 2 CORINTHIANS 5.  Chap. Verse Page GEnesis 1 31 216 3 11 28 4 7 252  13 252 Exodus 32 25 28 Deuteronomy 6 5 163 30 6 167 1 Kings 5 26 95 Psalms 1 5 92 27 4 64 31 1 233 33 15 93 51 4 92 115 1 133 130 3 92 Proverbs 16 14 112 29 27 246 Ecclesiastes 3 21 129 5 6 93 12 7 66 Canticles 8 6 146 Isaiah 56 4 76 65 17 200 66 22 200 Jeremiah 23 6 253 Hosea 2 3 28 4 8 252 6 7 96 10 1 183  11 152 Amos 6 3 112 Habakkuk 2 11 96 Malachy 2 15 168 Matthew 3 11 112 Matthew 11 19 128 20 23 40 22 37 163 250 24 12 160 25 31 78 Mark 6 11 94 9 44 105 Luke 2 40 191 10 27 250 12 20 4 16 9 68  22 68 20 37 38 68 23 43 67 John 2 24 25 84 5 45 93 7 â—4 63 14 2 4 15 2 203 20 27 197 Acts 16 14 175 20 21 224 Romans 5 14 171  25 223 6 3 4 5 180  6 177 179  13 180 6 19 131 8 2 164 9 3 141 11 36 134 14 7 8 183 15 3 187 1 Corinthians 3 8 40 1 Corinthians 4 4 5 82 11 22 195 15 21 179  45 179 16 32 169 2 Corinthians 1 12 117 4 7 238  16 60 5 21 171 6 11 12 13 145 Galatians 2 20 178 3 1 59  20 80 4 14 â—41 5 17 180 Ephesians 1 3 51 4 18 190 Philippians 1 23 67 2 13 209 Colossians 1 20 68  21 217 3 3 5 179 180 191 1 Thessalonians 1 10 112 1 Thessalonians 2 12 39  13 241 1 Timothy 6 12 19 6 2 Timothy 2 21 204 Hebrews 3 1 235 4 13 84 7 22 179 9 28 252 10 31 111 13 4 95 James 4 1 195 1 Peter 1 17 110 2 9 129 157 4 1 178 2 Peter 1 3 39 3 14 29 1 John 2 5 145 3 19 45 Revelations 2 5 162  3 4 38  5 9 76  12 12 93 FINIS Secondly Fourthly Thirdly Secondly Secondly ☞ That which follows being Printed Sermon XXX is the Conclusion of this 29 th Sermon
a working warring principle that shall rouse up a man dayly to take heed of it as the greatest evil and yet sin should be as powerful and as frequently and freely break out as it doth in others no where there is such an enmity hostility and irreconcileableness or to say in a word such an habitual aversation it cannot be 1 Joh. 3.9 He that is born of God doth not commit sin his seed remaineth in him and he cannot sin because he is born of God He that hath such a blessed change wrought in him by the operation of Gods Spirit as to be transformed in the Spirit of his mind it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin and restrain the practice of it that the habits of Grace being cherished this must needs be famished and starved by degrees A man that hath a fixed root of ungodliness in him he is at sins beck the Devils Slave but a permanent habit of Grace doth produce a constant carefulness that God be not dishonoured or displeased The Apostle telleth us That Christ bore our sins in his Body upon the tree that we being dead unto sin may be alive unto righteousness 1 Pet. 2.24 Now certainly this effect is obtained in those that have benefit by his Death or have assured it by Faith before they were alive to sin being active and delighting in the Commission of it but dead to Righteousness impotent and indisposed for any spiritual act but afterwards their love to sin is weakened and their Hearts quicken'd to spiritual Life Once more That there is a decay of the evil Principle appeareth by that of Gal. 5.16 17. This I say then walk in the Spirit and you shall not fulfill the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to the other so that ye cannot do the things that ye would This place sheweth that the lusts of the flesh though they be not wholly abandoned yet they shall not be fulfilled We take it otherwise but the meaning is The unrenewed part shall be kept under we cannot fully effectuate the evil we would The Spirit alwayes opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead The flesh doth not advance with a full gale but meeteth with a contrary tyde of resistance from the Spirit 1. Vse Is to Reprove those that can afford a little Religion but cannot afford enough It may be good words without practice or practice without principle Good words without practice many talk well their notions are high and strict but observe them narrowly and you will find them cold and careless like the Carbuncle at a distance it seemeth all on fire but touch it and it is Key-cold Be warmed be cloathed will not pass for Charity nor Opinions for Faith nor Notions and elevated Strains for Godliness You would laugh at him that would think to pay his Debts with the Noise of Money and instead of opening his Purse shake it 'T is as ridiculous to think to satisfie God or discharge our Duty by fine words or heavenly Language without an heavenly Heart or Life or afford practice without a Principle or an inward disposition or inclination of heart to holy things 'T is not enough to do good but we must get the Habit of doing good to believe but we must get the Habit of Faith to do a vertuous action but we must have the Habit of Vertue to perform an Act of Obedience but we must get the Root of Obedience The Soul must be divested of evil Habits and decked and adorned with habits of Grace and endowed with new and spiritual Qualities before it can have a Principle of Life in its self But most men content themselves with a little good Affection that is soon spent Hosea 6.4 Ephraim's goodness is like the morning dew that wets the surface but is soon dryed up Many have some good things in them but they want a firm Root which is an habitual Inclination towards God Oh the difference that is between a man that forceth himself to do good and one whose Heart is inclined to do good He doth not go to it like a Bear to the Stake but with a native willingness he is inclined to think of good inclined to talk of good and holy discourse inclined to pray to exercise himself to Godliness The Lord hath put a new Nature in him and he feeleth an internal Mover or an inward Impression that moveth him This is Life but 't is little regarded Many have a shew but Life cannot be painted otherwise an handsome Picture of Godliness men may keep up But what are the Reasons of this 1. Negligence They are loath to be at the pains to get Grace to be at the expence of brokenness of Heart and that humble waiting and earnest praying that it will cost us A Form is easily gotten and maintained painted Fire needs no fuel to keep it in vanishing Affections are soon stirred A little remorse in a Prayer or delight in a Sermon they may have but it will cost us labour and diligence to have the Heart strongly bent towards God Prov. 13.4 The Soul of the sluggard desireth and hath nothing but the Soul of the diligent shall be made fat All excellent things have their incident difficulties and nothing is gotten without diligence labour and serious mindfulness That which is opposed to common Grace is casting off sloathfulness and a diligence to keep some full assurance of hope to the end Heb. 6.11 12. 2. Inconsideration They do not consider how they shall appear before Christ at the day of Judgment Therefore are they called foolish Virgins because they did not foresee all Events to provide against them As if the Spouse should come later they thought this Oyl they had might suffice or they should have opportunity to get more Christianity is a business of Consideration When Christ had laid down the Terms he biddeth them sit down and count the Charges Luke 14.28 A Builder doth but lay the foundation of his shame in his Cost if he be not able to carry on the Building a War were better never be begun if we have not means to maintain it If you mean to build for Heaven to bid defiance against the Devil World and Flesh you must not rashly engage but deliberately resolve We must consider the Quality of Christs Laws what visible Oppositions there are that we may knowingly all difficulties considered put our selves into his hands There is an anxious and serious deliberation necessary otherwise to leap into Profession sleightly maketh way for Apostasie or else for such a cheap Religion which costs nothing and therefore is worth nothing 3. Some unmortified corruption or indulged Lust which hindereth both the Radication and Prevalency of Grace The Heart divided touched partly with
such a temper 6. Consider Gods Eye is ever upon us and beholdeth all our wayes Job 31.4 Doth not he see my wayes and count all my steps shall we sleep when the great God looketh on us How dreadful is his displeasure there is no dallying with him Thirdly Means 1. Pray to God for his quickening Spirit that he would stir us up to watchfulness David is ever and anon crying out for quickening Grace 2. We should stir up our selves Much of this temper cometh upon us because of our own laziness and ordinary indisposition 2 Tim. 1.6 Stir up the gift of God that is in thee Isa. 64.6 There is none that stirreth up himself to take hold of thee 3. We should maintain a lively sense of Christs appearing Luk. 12.35 This looking and longing and waiting keepeth the Soul alive and awake Heb. 9. ult To them that look for him Phil. 3.20 Whence we look for a Saviour Many may talk of that day but do not look for it 4. Keep these four fundamental radical Graces lively and active in the Soul Faith Fear Hope and Love Faith presents things to us as they are and puts them in being Love constraineth us 2 Cor. 5.14 Fear maketh God every where present And Hope worketh in us a desirous expectation of Blessedness to come and this keeps the Soul awake 5. Keep a sense of the Love of God upon your hearts when your drowsie fits are coming on you say as they in Jer. 35.6 I dare not my Father hath commanded me the contrary Hath not God forbidden this how can I rest in such a temper of Soul 6. Improve the Death of Christ for the destroying this sleepy temper The great design of Sathan is to lull us asleep now Christ came to destroy the works of the Devil 1 Joh. 3.8 Now shall we tye those knots the faster that Christ came to unloose and tear open those wounds that Christ came to bind up and heal Therefore let this evil frame of Soul be far from you SERMON V. MATTH XXV v. 5 6. While the Bridegroom tarryed c. And at Midnight there was a Cry made Behold the Bridegrom cometh go ye out to meet him THere is one Clause in the former Verse that remaineth undiscussed The Bridegroom tarryed which I shall speak to in this Verse Where Observe 1. The Time at Midnight 2. The Means of awakening the sleepy Virgins There was a cry made 3. The Matter of the Cry the unexpected coming of the Bridegroom Behold the Bridegroom cometh 4. An Excitement to their Duty Goe ye out to meet him Still the allusion is carryed on to the matter from whence this Parable is taken There were Virgins with the Bridegroom and Virgins with the Bride and that the Bridegroom might be received with esteem and attended with all respect some of them were to goe before and raise the Cry in season to bring the Virgins forth to meet him So here Christ sends a cry before him to admonish and exhort the Church to prepare and meet him 1. With respect to every particular Soul this cry is to be referr'd to the Voice and Importunity of them that are the Children of the Bride-Chamber or Friends of the Bridegroom John 3.29 Who all tell us that The Lord is at hand 1 Pet. 4.7 That he will shortly come Heb. 10.37 And still the faithful Ministers of the Church do cry aloud and call upon us to meet the Bridegroom 2. With respect to the general meeting of the Church in one great Rendezvouze or Congregation 't is meant of the Trump of the Arch-Angel spoken of in many places which I shall quote by and by calling us to come to Judgment Doctrine The Bridegroom will certainly come but at his own time and then all shall be called upon to go forth to meet him I shall handle this point with respect to the circumstances of this Parable 1. I shall prove the certainty of his coming 2. Speak of the tarrying of the Bridegroom or the delay of his coming 3. His coming at Midnight or the uncertainty of the Time when he will come 4. The Cry that is raised before his coming Then I shall give every circumstance mentioned its due weight First Of the certainty of his coming 'T is needful to premise that because the efficacy of the whole Discourse dependeth upon it Reason saith he may come but Faith saith he will come First Reason saith he may come It argueth 1. From the Nature of God There is a God and this God is just 'T is agreeable to his general Justice that it should be well with them that do well and ill with them that do evil these Principles are out of dispute and supposed as the Foundations of all Religion Now supposing these Principles there must be a day or reckoning for in the World the best go to the walls many times and are exercised with Poverty Disgrace and Scorn when the wicked are full of Plenty and live at ease Luk. 16.25 1 Cor. 15.19 Sure it is that there is a God and sure it is that he taketh care of humane affairs and will judge accordingly what is the reason then of this disproportion the wicked are reserved to future punishment and the godly to future reward Now the distinction that is put between men at death doth not suffice for that is private and doth not vindicate the Justice of God in the eyes of the world and that is but upon a part We read of the Spirits of just men made perfect and the Spirits that are now in Prison but nothing of a reward for the Body or punishment for the Body the bodies of men being Servants of Righteousness or instruments of sin surely ought to partake of weal or woe of the curse or blessing that is due to the person for the Body is as Tertullian saith the Souls sister and coheir and is to share with it in its Estate but at Death the Body is senseless and mouldereth into dust and 'till it be raised up again and joyned to the Soul it can neither partake of weal or woe therefore there is a day when God will deal with the whole man Otherwise how shall the Goodness of God who is a liberal rewarder of Vertue appear unless he render to the Body a full recompense of the Service it hath done the Soul in yielding up all its natural Appetites Pleasures Interests and Satisfactions to the conduct of Reason and Grace for the practice of that which is good Or the Justice of God which is the avenger of sin which would be too narrow and defective unless it punish the Body with the Soul Usually the affections of the Body debauch the Soul and the pleasures of the senses blind and misguide our reason Certainly the love of sin being rooted in bodily pleasures 't is fit it should be punished with pain and such pain as is proportionable to the dignity of him against whom the offence is committed Now God being
of an infinite and unlimited Dignity and Authority how could the punishment of the Body by Death be proportionable to the offence committed against an infinite God An outrage done to the supream Majesty of Princes is punished more than an Offence against an inferiour person therefore there must be a time when the Body shall be raised to be capable of such a Punishment Besides how could the Soul be compleatly happy since 't was made for a Body if it should alwayes remain a Widow and never meet with its old mate again 2. It argueth from the Providence of God There are many Judgments that are Pledges that God will at length judge the World for sin as the Drowning of the old World the Burning of Sodom the Destruction of Jerusalem these are a document and proof what God will do to the rest of ungodly ones for they are set forth as an ensample Jude v. 7. The force of the Argument lyeth in this that God is the same still in one mind who can turn him he hateth the sin of one as well as the other in all his dispensations he is alwayes consonant and like himself Gal. 3.20 If he would not put up the sins of the old World he will not put off the Iniquities of the new if he punished Sodom he will punish others that sin in like manner for he is not grown more indulgent to sin than he was before Therefore if it be not now there will be a time when he will call them to an account and reckoning When Man first sinned God did not immediately execute the Sentence against him but gave him time of Repentance 'till he dyed and since he giveth every man time and space he would not have all the World be born at once and die at once but to live in several successions of Ages from Father to Son in divers Generations 'till he cometh to the period which Providence hath fixed Now as he reckoneth with every man particularly at Death so with all the world at the end of time Particular Judgments shew that God is not asleep nor unmindful of humane affairs but the general Judgment is referred 'till then 3. From the feelings of Conscience After sin committed men tremble though there be none to call them to an account as when the sin is secret and the person powerfull Conscience is under a dread of divine Justice and the solemn Process and Triumph which one day it must have hence Conscience is sensible Rom. 2.8 Felix trembled when Paul reasoned of Judgment to come Acts 24.25 There are hidden fears in the Conscience which is soon revived and awakened by the thought of this day Every guilty person is a Prisoner to Divine Justice and being held in the invisible chains of Conscience standeth in dread of a great and general Assize 4. The Conveniency of such a day 1. To vindicate Truth and Honesty from the false Judgment of the World The best Cause is often oppressed there needeth a review of things by an higher Court that that which is good may be restored to its publick Honour and evil may receive its proper Shame Christ will convince the World of his Love to the Saints when he cometh to be admired in them 2 Thes. 1.10 and when their Faith is found to Praise and Glory 1 Pet. 1.7 Thus shall it be done to the men whom Christ will honour proclaim their Pardon adorn them with Grace introduce them into their everlasting Habitations and this in the eyes of the scorning wicked as that Noble man Thine eyes shall see it but not taste of it then for their everlasting Confusion their Crimes shall be repeated in the ears of all the World and their false appearances shall be refuted 2. That the Counsels and Courses of Gods manifold Wisdom and Justice may be solemnly applauded We now view Providence by pieces but then the whole Context and coherence of it shall be set together and the full History of all the world produced before the Saints 3. Such a coming is necessary that God may fit us with all kind of Arguments against sin and so a restraint will be put upon the heart against it many times sin and wickedness is acted in secret Eccles. 12.14 God will bring every work into the Judgment with every secret thought whether it be good or evil And 1 Cor. 4.5 Christ will bring to light the hidden things of darkness and make manifest the Counsels of the Heart Many make no Conscience of secret sins and if they make Conscience of Acts yet not of thoughts yet according to Christs Theology Malice is Heart-murther lustful inclinations Heart-adultery Mind-imaginations are Heart-Idolatry There may be a great deal of evil in a discontented thought against Providence Psa. 73.22 He that sinneth secretly is conscious to himself that he doth evil and therefore seeketh a vail and covering Men are unjust in secret unclean in secret envious in secret declaim against Gods Children in secret neglect Duty in secret sensual in secret afraid that men should know it yet not afraid of the great God Man cannot damn us man cannot fill our Consciences with everlasting burnings Now that we may be ashamed to commit those sins before God the day of Judgment is appointed to set these sins in order before us Psa. 50.22 I will reprove thee and set thy sins in order before thee Secondly If it be doubtful to Reason 't is sure to Faith Faith sheweth he will come The light of Faith is more certain and more distinct More certain because it buildeth upon a divine testimony which is more infallible than the ghesses of Reason and yields us a more compendious way to confute Atheism than our arguings by which we are often entangled 'T is so for God hath said it And 't is more distinct Nature could never find out the circumstances of that day It only apprehendeth the coming of a Judge but by whom this Judgment shall be managed in what quality he shall come as a Bridegroom and Lord and Husband of the Church it knoweth nothing In what manner he shall proceed and with what Company and Attendance all this we have from special Revelation Faith argueth 1. From Christs merit and purchase Would he buy us at so dear a rate and cast us off so lightly as to come no more at us surely he that came to Redeem us will come to save us if he came to suffer he will come to triumph Faith seeing Christ upon the Cross determineth I shall see him in the Clouds Would he be at all this cost and preparation for nothing and purchase what he never meant to possess It cannot be if he came from Heaven upon the one errand will he not come upon the other Surely Christ will not lose all this pains he hath taken to purchase to himself a People 2. Faith argueth from Christs Affection to us which is very great Christ is not gone in anger but about business to set all
at last As in the Text the foolish Virgins and in the 7th of Matth. The foolish Builder There are four Reasons of this 1. Self-love Which blindeth a man in Judging of his State and actions Pro. 16.2 All the wayes of a man are right in his own eyes 'T is natural to a man to have a good conceit of his own wayes so Pro. 30.12 There is a Generation of men pure in their own eyes yet not washed from their filthiness A man will favour himself be a Parasite to himself A self-suspecting Heart is very rare John 13.23 24. and 2 Sam. 12.7 2. An Overly sense of their Duty and belief of the World to come Temporaries have but a taste of heavenly Doctrine Heb. 6.4 a light tincture the act of their Faith is not so intense and serious as to set them a work with all life and diligence or to enable them to Judge impartially whether they are able to bear the coming of Christ yea or no. Presumption is the Child of Ignorance and Incogitancy they do not consider of the strictness of the Gospel-law or the Impartiality of the last dayes Account there is but a notional sleight superficial uneffectual apprehension of these things An Ignorant person is fool-hardy he doth not weigh the danger 'T is not the greatness of our Confidence but the acuteness of our Sense 3. Want of searching or taking the course whereby we may be undeceived Jer. 8.6 No man repented of his wickedness saying What have I done Yea when searched and their natural face shewed them Jam. 1.23 24 they will not search and try their wayes A Temporary is seldom discovered to himself 'till it be too late but you may find him by these notes usually he is sloathful he is not a laborious Christian sound exercise maketh us feel our Condition he is not self-searching he doth not look into himself he smothereth those misgivings of Heart which he hath and will not consider the Case or return upon himself If they do not search they cannot know themselves if they should search they do not like themselves they chuse the latter 4. Building upon false Evidences or upon sandy foundations A formal Professor may go very far towards Salvation Temporaries may have awakening Grace much trouble about their Condition as Ahab and Judas So many are full of doubts and stinging fears and make their case known would fain be eased of their smart They may have enlightning Grace Heb. 6.7 more than many true Christians have Rom. 2.18 have an approbation of the things that are excellent being instructed out of the Law 2 Tim. 3.5 having a form of Godliness Grammatically and Logically have a clearer understanding of the sence of words the contexture and dependance of Truths be able to defend any sacred Verity and express their minds about it yea some sense of Christ and Heaven and Glory yea they may have affecting grace be wonderfully taken with the glad tydings of the Gospel may have some taste of the Grapes of the good Land may desire to die the death of the Righteous Numb 23.10 desire the bread of life Joh. 6.34 they may delight in holy things Isa. 58.2 as Herod heard the Word which John preached gladly and Mark 6.20 the stony ground heard the Word with joy But they have not renewing Grace heart-transforming Grace sin-mortifying Grace nor world-conquering Grace yet something like these they may have something like transforming grace a Change wrought in them though not such as puts Grace in Sovereignty and Dominion As to Sin-mortifying grace there are some Conflicts with sin and they may sacrifice some of their weaker Lusts yet the Flesh is not crucifyed As to World conquering grace they may profess long hold out against a Persecution 1 Cor. 13.1 If I should give my body to be burnt and have not Charity it profiteth not Compare Acts 19.33 with 2 Tim. 2.10 and 2 Tim. 4.14 Yea they may keep some Profession till death have a good esteem among the People of God and yet the Heart never be throughly subdued to God 1 VSE Oh then let us not be high-minded but fear Rom. 11.20 And let all this that hath been spoken tend to weaken the security of the Flesh but not the Joy of Faith Let it batter down all your false confidence and carnal security by which you are apt to deceive your own Souls and make you build more surely for Heaven Consider 1. God may see that which your selves or men do not For he seeth not as man seeth Others look upon appearance you your selves may be blinded with your own self-love but God knoweth all things seeth all things therefore though thou hast a Name yet perhaps art dead Rev. 3.1 And though we know nothing by our selves yet we are not thereby justified 2 Cor. 4.4 2. How dreadful it is to know our Errour by the Event rather than by a Search The foolish Virgins said to the wise Give us of your Oyl for our Lamps are gone out They began to see their defect when it was too late The foolish Builder that built his House upon the sand his Building made as fair a shew as any but it fell and great was the fall of it So is the Hope of the Hypocrite when God cometh to take away his Soul then they will see and bewail their deceits of Heart but have no time to remedy them Many think they have Godliness enough while they live but when they come to die they will find it little enough and all their false hopes will leave them ashamed 3. We have need again and again to bring the grounds of our Confidence into the sight and view of Conscience that we may be sure they will hold weight Psal. 44.18 Our heart is not turned back neither have our steps declined thy way 2 Cor. 1.12 This is our rejoycing the testimony of our Conscience At least when you suspect your selves how do you make a shift to quiet your Consciences Is it upon solid grounds and such as will bear weight in the day of Christ Many are strongly conceited of themselves when there is little ground for it Luke 13.24 Many shall seek to enter but shall not be able Rev. 3.17 Thou thoughtest that thou wert rich and increased with goods when thou art poor and wretched and blind and naked In a poor case to meet the Bridegroom but they thought themselves in a happy Condition 2 VSE To excite you to this Duty Take these Considerations First Your Cure is not fully wrought you are not yet brought home to God 1 Pet. 3.18 Christ also suffered for sin the just for the unjust that he might bring us to God Secondly To keep to your first beginnings after a long time of growth is to be Babes still Heb. 5.12 13 14. When for the time ye ought to be teachers ye have need to be taught the first Principles of the Oracles of God and are become such as have need of Milk
to say I have enough every degree of Grace is as desirable as that we have attained to and those whose Hearts God hath touched they earnestly desire more 5. All is too little to stand before the Lord and therefore none have any surplusage of Grace or more than will serve their own turn As in the gathering of Manna he that had much had nothing over If we consider the glorious and holy Presence of Christ we have all little enough Psa. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis sed cum servo tuo He doth not say O Lord enter not into Judgment with thine Enemies but enter not into Judgment with thy Servant 6. Every one is to be considered according to his advantages and opportunities of growth and improvement less may be sufficient to Salvation but not to them to whom more is given as they distinguish of a fundamental in se and quo ad nos God may accept of an implicit Faith in some but not in others so 't is true of Grace that rule Luk. 12.48 He that knew not and did things worthy of stripes shall be beaten with few stripes God may accept that from others which he will not from us and we are to be answerable for our means of growth we expect he should come sooner that rideth on horse-back than he that travelleth on foot and therefore we must not be contented with a bare competency but labour for abundance 7. The greatest Graces have many times the greatest Corruptions and Temptations to wrestle with God doth not call every one to such a tryal as he called Abraham but as Jacob drove as the little ones were able to bear so doth God proportion Temptations according to the measure of Grace and strength that every one hath and therefore he that hath most Grace hath but enough for that condition of life wherein God will exercise and try him 8. You may easily have too little you cannot have too much There are many come short none over you never read of any that had too much Faith too much of the Love of God and the fear of God In the Internals and Essentials of Religion there is no nimium a man may spend too much time in Praying and Hearing when it incroacheth upon other Duties but he cannot fear God too much with a filial fear or love God too much many love him too little and therefore are kept so doubtful all their dayes that they cannot tell whether they love God at all or no. 9. Because of that Conformity that should be between us and Christ who is our glorious Head and all the Heirs of Glory are destinated to be conformed to the First-born Rom. 8.24 chiefly in Grace Purity and Holiness indeed this cannot so full and exactly be 'till we see him as he is but the present sight that we have of him by Grace should make some change in us 2 Cor. 3.18 In Heaven we shall be holy harmless undefiled separate from sinners as he Heb. 7.26 above the reach of Temptations as he Joh. 10.30 Our vile Bodies shall be changed Phil. 3.21 and both Soul and Body conformed to that glorious Estate as he Rom. 6.9 but it must be begun here the very hopes of it should put us upon purifying our selves 1 Joh. 3.3 He that hath this hope in him purifieth himself as Christ is pure You are to do so that there may be some proportion between Head and Members 10. Because a little Grace is not so honourable to God John 15.8 Herein is my Father glorified in that ye bring forth much fruit and Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ unto the glory and praise of God 2 Pet. 1.8 If these things be in you and abound you shall not be barren or unfruitful in the Knowledge of Christ. 'T is not a naked and empty Profession 't is not sleepy habits or a little Grace but when Grace hath a deep power and soveraignty over our Hearts and Lives that bringeth God into request and commendeth him to the Consciences of men The Knowledge of Christ is reproached as a low Institution by carnal men but to the truly wise no such excellent and noble Spirits as they that are bred up under him 1 VSE Of Reproof to those that think we make more ado than needeth When we press men to a constant watchfulness and serious diligence in the spiritual Life no wonder that every sleight thing seemeth enough so the foolish Virgins Give us of your Oyl the wise Virgins are more cautious their saying is Not so lest there be not enough for us and you What thoughts have you of Christ when you think every sleight Preparation enough for him what sense of the world to come when you do so little in order to it what is it that you call Grace that you do so easily come by it and maintain it upon such cheap terms Surely men have no sense of the End or else mistake the Way that think so little will serve the turn Indeed a little in the world will serve the turn if men had sober and moderate desires and did not increase their necessities by the largeness of their affections A man may have Estate enough for ten men yea twenty men and yet not be satisfied but the best hath scarce Grace enough for one but alas how soon are men satisfied such is their indifferency about spiritual things instead of hungering and thirsting after Righteousness a little or none contents them here only they are for Sobriety and Moderation all is too much and too easily passed over that seemeth to awaken them to a lively sense of that Religion they do profess Christ saith Except your Righteousness exceed the Righteousness of the Scribes and Pharisees you cannot enter into the Kingdom of Heaven Matth. 5.20 What do ye more than they And Luk. 11.24 Strive to enter in at the streight gate They cannot endure that Christs Authority should be urged upon the Conscience can you hope to be saved upon easier terms without all this ado a little time will determine whose word shall stand Gods or yours you cannot do too much as long as you do but what God bids you Certainly if you judge by that Rule which God hath given to try by no man on earth is as good as he should be and he that is best is too bad and he that doth most cometh unspeakably short of what he should do All the holy ones of God complain of their naughty Hearts that they cannot do the things that they would they groan under the Body of Death and cry out Oh wretched man that I am who shall deliver me from this Body of Death And will they then obtrude this sorry perfunctory Obedience upon God as a full satisfaction of his Gospel-law 2. It is to Reprove those that think they have Grace enough to bring them to Heaven Now they may
that is refused by Christ when he cometh in great Glory The Judgment of the blind World is not to be regarded The Lord will shew who are his Condemned in the World on purpose to try you Though now you are accounted the Scurff and Off-scouring of all things I know 't is a great Temptation to Persons of Honour and Quality but Christ suffered greater Indignities Therefore let us resolve to be more vile for the Lord. Chiefly consider the Glory reserved for us in the Life to come 1 Joh. 3.2 Then is the Day of the Manifestation of the Sons of God Christ is contented for a while to lie hid and will not shew himself in his full Glory till the End of the World In the Dayes of his Flesh his Person was trampled upon by wicked Men and now he is in Heaven he is despised in his Cause and Servants His Person is above Abuse and Contempt but not his Members Christ came in disguise to try the World Sathan would not have had the boldness to encounter him the Jews to reject him carnal Christians to neglect him nor the Faith of the Elect found to such Praise and Honour if all were honourable glorious and safe here in the World But the Day of Manifestation is hereafter Let us be patient therefore and bear all the harsh Usage we meet with There will be Honour When Christ who is our Life shall appear we shall meet with him in Glory 5. Propound it to your Hope and stand ready to meet with him and wait for him and comfort your selves with the hopeful Expectation this will be when all things are ready And you should look every Day and long every Day for his Appearing I have a Saviour in Heaven that will come again with all his Saints with him Even so come Lord Jesus come quickly SERMON XX. MATTH XXV v. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats And he shall set the Sheep on his Right Hand but the Goats on the Left WE now come to the second General the presenting the parties to be Judged and there we have 1. The Congregation And all Nations shall be gathered before him 2. A Segregation 1. As to Company He shall seperate them one from another as a Shepherd divideth his Sheep from the Goats 2. As to place and posture And he shall set the Sheep on the right hand and the Goats on the left First The Congregation All the Dead shall rise and being risen shall be gathered together into one place or great rendezvous According to the Analogy of Faith we may gather this point Doctrine That in the general Iudgment all that have lived from the beginning of the world unto that day shall without exception from the least to the greatest appear before the Tribunal of Christ. This Point will be best Illustrated and set forth to you by considering the several distinctions of Mankind 1. The most obvious distinction of Mankind is of grown Persons and Infants And if all these are presented to the Judgment it will go far in the decision of the point that we have in hand grown Persons are those whose Life is continued to that Age wherein they come to the full use of reason Infants are those that die before they are in an ordinary way capable of the Doctrine of Life Now for grown Persons the Scripture is written purposely for them and sheweth that they shall be Judged according to the dispensation they are under as to Infants or lesser Children the Case is more difficult and obscure 'T is likely that all shall rise in the Stature and Condition of grown persons that is to say in such a State of Body and Mind as they may see and hear and understand the Judge When they were born they were born with a rational Soul which though according to ordinary course lyeth Idle for a while and doth not discover its self in any humane and rational actions 'till the Organs be fitted and matured yet that it should be still buryed in the Body and perpetually sleep as being hindred by its Organs or Instruments of operation Reason will not permit us to conceive because 't is contrary to its natural aptness and disposition as also the end of its Creation We cannot conceive that God should form the Spirit in Man which is Immortal in a Body in vain and to no purpose therefore Children shall rise again we know God hath made a difference between Infants The Scripture seemeth to extend the merit of Christs death to his Church Eph. 5.26 27. And that Infants of Believers are born Members of the Church is out of question To be sure the Covenant taketh in our Children together with us Gen. 22.7 I am thy God and the God of thy seed And those that never lived to disinherit themselves of that blessing we have no Reason to trouble our selves about them God is their God and knoweth how to instate them in the Priviledges of the Covenant Look as we judge of the Slip according to the Stock upon which it groweth till it live to bring forth Fruit of its own so we judge of Children according to the Parents Covenant till they come to Years of Discretion to chuse their own way and declare what have been God's Counsels concerning them The Parents sprinkling the Blood on the Door-posts saved the whole Family 'T is very reasonable therefore to think that Infants born in the Church dying Infants obtain Remission of original Sin by Christ what-ever become of others For what Reason have we to judge them that are without 1 Cor. 5.12 And if God vouchsafe some the Remission of that Sin which they have out of his Mercy and Grace in Christ they must in the Resurrection be in that State that they may enjoy Eternal Felicity The Sum of the whole Matter is That in this great Congregation Children shall appear as well as Parents But Children dying Children are reckoned to their Parents as a Part of them or as an Appendage and Accession to them whose Condition is likely to be the same with theirs as to Glorification and Acceptance to Life And with the Condition of others we meddle not but leave them to God The Scripture is sparing of speaking of them to whom it speaketh not God speaketh more fully to grown Persons as those with whom he dealeth and treateth in the Gospel He is not bound to give us an Account how he will proceed with others yet for Godly Parents Comfort he hath more fully revealed his Mind concerning their Children than the Children of Infidels or wicked and open Enemies to his Truth What he may do to them as to their Original Sin we cannot easily pronounce as to ther Condemnation or Absolution Many alledge indeed that they have an evil Heart and a Nature that they would despise the Gospel if they had lived to receive the
are guilty of Incogitancy at least This appeareth 1. By our Drowsiness and Weakness and Carelesness about the things of Eternity Did we believe that for every Lie we told or every one whom we deceived or slandered we were forced to hold our Hands in scalding Lead for half an Hour how afraid would Men be to commit an Offence Temporal things affect us more than Eternal Who would taste Meat if he knew it were present Death or that it would cost him bitter Gripes and Torments How cautious are we in eating or drinking any thing in the Stone or Chollick or Gout where 't is but probable it will do us hurt We know certainly that Sin hath Death in it The Wages of Sin is Death Rom. 6.23 yet we continue in Sin 2. By our backwardness to Good Works Sins of Omission will damn a Man as well as Sins of Commission small as well as great Christ saith not Ye have robbed but Not fed not cloathed Not blasphemed but not invoked the Name of God Not that you have done Hurt but that you have done no Good 3. By our Weakness in Tempatations and Conflicts We cannot deny a Carnal Pleasure nor withstand a Carnal Fear Matth. 10.28 Shrink at the least Pains in Duty The whole World promised for a Reward cannot induce us to enter into a fiery Furnace for half an Hour yet for a momentary Pleasure we run the hazard of Eternal Torments 4. By our Carelesness in the matters of our Peace If a Man were in danger of Death every moment he would not be quiet till he had got a Pardon How can a Man be quiet till he hath secured his Soul in the Hands of Jesus Christ. He that believeth not in Christ the Wrath of God abideth on him SERMON XXV MATTH XXV v. 41. Then shall he say to them on the Left Hand Depart ye Cursed into Everlasting Fire prepared for the Devil and his Angels I Come now to the Second Doctrine II. Doct. That these Torments shall be full at the Day of Iudgment Then shall he say c. First There is something Presupposed that they begin presently after Death They are in Hell as soon as the Soul departeth out of the Body that is as to the Soul as to the better half Luk. 16.22 23. And it came to pass that the Begger dyed and was carried by Angels into Abraham's bosom The rich Man also dyed and was buried and in Hell he lift up his eyes being in Torments 'T is a Parable but sure Christ spake intelligibly and according to the received Doctrine of the Church in those times Mark how quick it followeth Here he had his Pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rich Man also died rich Men die as well as others and was buried it may be had a pompous and stately Funeral when the Soul is in Hell The Body is left in the hands of Death but the Soul is in a living and suffering Condition The Souls of good Men are in Heaven Heb. 12.24 Spirits of Just Men made perfect 'T would be uncomfortable for the Saints to tarry out of the Arms of Christ so long as the last Judgment to be in a drowsie Estate wherein they neither enjoy God nor glorifie him And so the Spirits of wicked Men they are in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.19 Who were sometimes disobedient now in Prison It would be some kind of comfort to the Wicked to be so long delayed The time is long till the last Judgment and we are not moved with things at a distance what shall be thousands of years hence It begetteth a greater awe when the danger is nigh Oh let this startle wicked Men before night they may be in Hell before the Body be committed to the Grave the Soul slitteth hence as soon as it departeth out of the Body to God that gave it to receive Woe or Weal The hour of Death is sudden many are surprized and taken unawares Your carnal Companions if God would use that Dispensation that sometimes bowzed and caroused with you and wallowed in filthy Excess by this time know what 't is to be in Torments they would fain come and tell you that you are as rotten Fruit ready to tumble into the Pit of Darkness Every wicked Man groweth upon the Banks of Eternity and hangeth but by a slender String and Root one touch of Gods Providence and they drop into Hell Secondly There is something Expressed To wit That these Torments shall receive their full and final Accomplishment at the last Day That their Torments shall be increased appeareth 1. By Comparison 2. By Scripture And 3. By Reason 1. By Comparing them 1. With the Devils Jude 6. And the Angels which kept not their first Estate but left their own Habitation he hath reserved in everlasting Chains under Darkness unto the Judgment of the great day As good men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wicked men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devils for the present are under the powerful Wrath of God and horrible Despair Though they have a Ministry and Service in the World yet they carry their own Hell about with them full of Fears and Tremblings under the Wrath of God but not in that extremity discontented with their present Condition Such a Fall is much to a proud Creature and there is a despair of a better Mat. 8.29 What have we to do with thee Jesus thou Son of God art thou come to torment us before the time There is a bitter expectation of Judgment to come Now they have some delight in mischief but at the last day their power shall be restrained which is another Infelicity of their Nature Their Ignominy shall be manifested before all the World they shall be dragged before Christ's Tribunal and judged by the Saints whom they hate 1 Cor. 6.3 The good Angels shall come as Christ's Companions the evil as his Prisoners There are Sights that will work on their Envy and thwart their Pride to see the Glory of the Saints and Angels Dolet Diabolus quod ipsum Angelos ejus Christi Servus ille Peccator judicaturus est saith Tertullian Then they are confined to Hell there to keep their residence where they shall have a more active sense of their own Condition and of the Wrath of God that is upon them So 't is with wicked Men they have their Hell now but at the last day they shall be brought forth as trembling Malefactors before the Bar of Christ all their privy Wickedness shall be manifested before all the World 2 Cor. 4.1 2. However they may be honoured and esteemed now either for their Power or Holiness they shall then be put to publick shame driven out of his presence with Ignominy and Contempt cast into Hell to keep company with the Devils where their Torments shall be most exquisite and painful 2. Compare them with the Saints Heavens Joyes shall then be full so Hells Torments The full Recompense of
the Righteous and the full Vengeance of the Wicked keep time and pace Christ cometh to fetch the Saints to Heaven in Sate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.19 The earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God Then it shall be seen what God will do for his Children They are clad in their best Robes to set off Christ's Triumph So suitably the Wicked's Judgment is not yet full upon the last day it shall be increased Christ sets himself a-work to shew the power of his Wrath to cloath them with Shame and Contempt 2. Scripture 2 Thess. 1.6 7 8 9 10. When the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming Fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ Who shall be punished with everlasting Destruction from the Presence of the Lord and from the Glory of his Power Heb. 10.27 There remaineth nothing but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversary And in many other places 3. Reason The Body which hath so long Respite then hath its share of Misery upon the Re-union of the Body and Soul they shall drink the Dreggs of God's Wrath The Soul worketh on the Body and the Body on the Soul As an heavy sad Spirit weakens the Body and dryeth up the Marrow of the Bones and a sickly Body maketh the Soul sad and mopish so when the Soul is filled with Anguish and the Body with Pains their Torment must needs be greater because they have had a great sense of the Joyes of the glorified Saints as that Nobleman Thine Eyes shall see it but thou shalt not taste of it It worketh upon their Envy to see them glorified whom they have maligned and used despightfully and it worketh upon their Conscience this they have lost by their own folly As a Prodigal that cometh by the Houses and Fields which he hath sold and thinks This was mine 't is a grating thought to think This might have been mine Partly because of Judgment and Sentence Then the Books are opened and all their wayes are discussed They are ashamed but God is cleared and vindicated There is a Worm as well as a Fire The Fire signifieth God's Wrath the Worm the gnawing of their own Conscience 'T is hard to say which tormenteth them most the Terribleness or the Righteousness To consider that God is righteous in all that we feel and we our selves have been the Causes of our own Ruine this is a cutting thought to the Damned It maketh them gnash their Teeth and though they hate God they can discharge the anger upon none but themselves Besides their Companions are gathered together those that sinned by their Inticement or Example which are as Fuel to kindle the Flames bind them in Bundles and set Fire on one another Objects reviving Guilt are very displeasing here when Conscience flieth in the face as when Amnâ—n hated Tamar They cannot look upon the Devils but they think of Temptations upon the Damned but either they read their own Guilt by Reflection they are the same or else it bringeth to mind their former Example they brought them to this place Again Christ's final Sentence is past and therefore Wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Wrath as they cannot have more for he will no more deal with them 1. VSE Observe how a Sinner hasteneth to his own Misery by steps and degrees In this life we are adding Sin to Sin and in the next God will be adding Torment to Torment Here God beginneth with us Joh. 3.18 He that believeth not is condemned already Do not say 't is a long time till the last Judgment the Halter is about thy Neck and there needeth nothing but turning over the Ladder Men are not sensible of it till they come to die then there is an Hell in the Conscience a Sip of the Cup of Wrath. The Honours of the dying Wicked are the Suburbs of Hell then Yellings and Howlings begin At Death the Bond of the old Covenant is put in Suit and at the Separation the Gaolâ—r carryeth us away to Prison there the Soul is detained in Chains of Daâ—kness in a fearful Expectation of more Judgment I am horribly tormented in this Flame But after Christ's coming to Judgment we are plunged into the depth of Hell the whole Man is overwhelmed with Misery Well then if you add Drunkenness to Thirst God will add to your Plagues till Wrath come upon you to the uttermost II. Observe the Patience of God he doth not take a full Revenge of his Creatures till the last day The most miserable Creatures are suffered to enjoy some degree of Happiness or rather do not feel the whole Misery at the first In the most dreadful Executions of God's Justice you may read Patience God is patient to the fal'n Angels though presently upon their Sin they were cast down into Hell 2 Pet. 2.5 but much more to sinning Man In the day that thou eatest thereof thou shalt 〈◊〉 was the Sentence yet the Sentence is prorogued till the day of Judgment To those whom he hath a mind to destroy he is patient The old World he bore with first an hundred and twenty Years and then the Rain was forty dayes in coming and Reprobates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.22 He endureth them with much long-suffering Intermission of Wrath in this life and Respite to the Body till the great Day How doth God bear with a company of Hell-hounds he suffereth them to stand by as a Dog while the Bread of Life is distributed to the Children To bear with his Children is much but to bear with his Enemies who seek not his favour and are the worse because forborn and do provoke him daily and do not relent and acknowledge their Offence is much more yet all this while God holdeth his hands Admire his Patience but do not abuse it We are apt so to do Eccles. 8.11 Because Sentence against an evil Doâ—r is not speedily executed therefore the Hearts of the Sons of Men are fully set in them to do evil Reprobates fare well for a time live in plenty and ease and therefore think Hell but a Dream and vain Scare-crow But take heed that which is kept off is not taken away And when you see wicked men endured and not presently â—ut off be not offended their day is coming 1 Pet. 2.9 they are but reserved Justice shall break forth though the Cloud of Mercy long overshadow it Their Doom was long since past God might strike them dead in an instant III. One Judgment maketh way for another Our Anger is rash and therefore cooleth by degrees 't is at the heighth at first but it is not so with God his heateth by degrees and is worst at last There is first Snares then Chains oâ— Darkness then a most active sense of the wrath and displeasure of God Let no man
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
those that stand upon the Shore to say to those that are tossed upon the Waves Sail thus They are tugging for Life the Cause is beyond our Direction and their Choice But these Persons are to be pitied yet counselled Besides God's Power we mingle much of our own Obstinacy and Peevishness as Rachel would not be comforted Jer. 31.15 We are to invite them to Christ and they are bound to hearken Their present Duty is to come for Ease Mat. 11.28 Come unto me all ye that are weary and heavy laden and ye shall find Rest for your Souls That is the only gracious Issue of Soul-Troubles as Christ cried My God on the Cross they are not exempted from believing But others are to be chidden It is a sad thing that Christians should not have the Wisdom to make use of their own Felicity We often hug a Distemper instead of a Duty as if God were better pleased with dolorous Impressions Lam. 3.33 He doth not afflict willingly nor grieve the Children of Men Not with his Heart so it is in the Hebrew It argueth ill thoughts of God Baal's Priests gashed themselves to please their Idols but God delighteth in the Prosperity of his Saints Men think there is more of Merit and Satisfaction in what afflictive it is a kind of Revenge they take upon themselves God hath required Sorrow to mortify Sin but not to satisfy Justice he would have us triumph in Christ whilst we groan under the Body of Death O consider Sowrness is a Dishonour to God a Discredit to your Profession a Disadvantage to your selves a Grief to the Spirit because you resist his Work as a Comforter Besides there is much of Ingratitude in it Complaints and Murmurings deface the Beauty of his Mercies As a Snail leaveth a frothy Slaver upon the fairest Flowers so do unthankful Christians leave their own Slaver upon the rich Mercies of God vouchsafed to them in Christ when they are always complaining and never rejoycing in God they leave the Slaver of their Murmurings upon them as if all were nothing If a King advance a Man and he always is sad before him he is angry Nehem. 2.2 Why is thy Countenance sad seeing thou art not sick This is nothing else but Sorrow of Heart Then I was â—ore afraid Because Men are prejudiced against Godly Joy let me tell you it is a Fruit of the Spirit Gal. 5.22 The Fruit of the Spirit is Love Joy c. In the Garden of Christ there groweth other Fruit besides Crabs It is a great Privilege of Christ's spiritual Kingdom Rom. 14.17 The Kingdom of God is Righteousness and Peace and Joy in the Holy-Ghost It is an Help in the spiritual Life Nehem. 8.10 The Joy of the Lord is your Strength It is as Wings to the Bird that makes you flie higher a sad Christian hath lost his Wings Well then consider these things Besides your unfitness hereby for your Duty the Unchearfulness of Professors darkneth the Ways of God and brings a Scandal upon Christ's spiritual Kingdom What cause have you to be always sad It must be either your Afflictions or your Sins For Afflictions if your Eyes were opened and earthly Affections mortified you would see no cause of Grief It can never be so ill with a Christian but he hath matter of rejoycing Nothing can deprive you of God of your Interest in Christ. Job 15.11 Are the Consolations of God small that they cannot counterballance worldly Afflictions Your Discontent cannot be greater than your grounds of Comfort It is true Nature will work Afflictions are bitter in the Root but the Fruit is sweet to a spiritual Palate Heb. 12.11 No Chastening for the present seemeth to be joyous but grievous it doth but seem bitter carnal Sense is not a fit Judg. But then for your Sins I confess Joy is proper to God's Children behaving themselves as Children but what shall we do when we have sinned I answer There is a Time to mourn and this is the Season of it If her Father had spit in her Face should she not be ashamed seven days Numb 12.14 It is good to be sensible of the displeasure of a Father Ay but in this Heaviness there should be a mixture of Joy Tho there be a Time to mourn yet Rejoyce evermore Great Heaviness without a mixture of Joy is sinful In this sence we should not mourn without hope We have to do with a God that is not implacable he mixeth Love with his Frowns In the midst of Judgment he remembreth Mercy and therefore we should mix Joy with our Sorrows Jer. 3.14 Turn O back-sliding Israel for I am married to you God doth not forget his Relation to us and so should not we Come again and I will make up all Breaches between you and me A Believer may fall grievously but not finally He doth not fall so but that God takes hold of him and we should learn to take hold of God Labour to recover your former Condition that you may freely rejoyce again by this means Love is renewed and strengthned 2. The other Sort are those that would rejoyce but do not provide matter of Joy Christ saith That my Joy may be fulfilled in themselves But in whom He had pleaded their Interest They are thine he had spoken well of them to the Father I am glorified in them Alas the Joys of others are but stollen Waters and Bread eaten in secret Frisks of Mirth when Conscience is asleep A Man cannot rejoyce in God till he hath some Interest in him 1 Sam. 30.6 David encouraged himself in the Lord his God when all was lost at Ziklag pray mark his God Tolle meum tolle Deum Take away mine and take away God God is better known in praedicamento Relationis quà m in praedicamento Substantia God in his Nature is terrible God in Covenant is sweet Habbak 3.18 Yet will I rejoyce in the Lord I will joy in the God of my Salvation When all things fail a Child of God runneth to his Interest The Object of Joy is Good but not Good in common but my Good Excellency and Propriety are the two Conditions of the Object of Joy Therefore holy Joy is not every one's Duty but theirs that have an Interest in God There are some Duties proper to the Saints that suppose such a State and Interest Prayer and Hearing are common Duties the Obligation lieth on all the Creatures it is the Homage they owe to God but now they are not immediatly bidden to rejoyce All are bound to provide matter for Joy but not all to rejoyce Carnal Men are for the present under Wrath liable to Hell Bondage is their Portion therefore clear up your Interest if you would rejoyce in God Men delight in their Children because they are their own Vse 5. To raise your Minds to the exercise of this Joy We should be more careful than we are to maintain our Peace and Joy To help you I shall shew First What Reason
sat down under a Juniper Tree and be requested for himself that be might die and said It is enough now O Lord take away my Life for I am not better than my Fathers 3. From the peevishness of fond and doting Love 2 Sam. 18.33 O my Son Absalom my Son my Son Absalom would God I had died for thee O Absalom my Son my Son As the Wives of the Barbarians that burn themselves to attend the Ghosts of their dead Husbands 4. From Distrust and Despair the Evil is too hard for them they are at their Wits end Job 7.15 My Soul chuseth strangling and Death rather than Life In all these Cases it is but a shameful Retreat from the conflict and burden of the present Life from carnal Irksomeness under the labours and burdens of the present Life or a distrust of God's Help There may be Murder in a rash Wish if it proceed from a vexed Heart These are but froward Thoughts not a sanctified Resolution 3. Such desires of Death and Dissolution as are lawful and must be cherished come from a good ground A Heart deadned to the World they are crucified to it their Hearts are mortified set on things above Col. 3.1 Some competent Assurance Rom. 8.23 We groan waiting for the Adoption viz. the Redemption of our Body They have tasted the Clusters of Canaan as Simeon Luke 2.28 29. Lord now lettest thou thy Servant depart in peace for mine Eyes have seen thy Salvation the Eyes of his Faith as well as of his Body Now Lord I do but wait for my departure hence as a Merchant-man richly laden desires to be at his Port. 4. You must look to the End Men have a blind Notion of Heaven they expect a Carnal Heaven as the Jews looked for a Carnal Messiah to enjoy a Turkish Paradise full of Ease and Pleasure The People of God desire Heaven to have a perfect Union and Communion with him whom their Souls love Phil. 1.23 I desire to depart and be with Christ. Phil. 3.20 Our Conversation is in Heaven whence we look for a Saviour they long to see him to be where he is Heart and Head should be together And so also to be freed from Sin Bâ—om 7.24 O wretched Man that I am who shall deliver me from this Body of Death They would be in Heaven that they may sin no more Men look upon Heaven as a kind of Reserve if the World do not hold We should desire Heaven not to be freed from Trouble but to be freed from Sin and to be with Christ there must be an holy desire of a better Life 5. The manner must be regarded it must be with Submission Phil. 1.24 Nevertheless to abide in the Flesh is more needful for you otherwise we encroach upon God's Right and would deprive him of a Servant without his leave A Christian will die and live as the Lord will while others want submission to live in trouble he is satisfied or to die if he be not in trouble if it be the Lord's Pleasure a Believer is satisfied with long Life Psal. 91.16 he is willing to live and die as God liketh he will wait till his change comes when God will give him a discharge by his own immediate Hand or by Enemies Gratias agiâ—â—â— quòd à molestis Domiesis liberaâ—ur God knoweth how to chuse the fittest time otherwise we know not what we ask 3. Obs. That a Spiritual Victory over Evil is to be preserved before a total Exemption from it Christ doth not pray for an absolute immunity and deliverance but a preservation from the Evil of the World Christ prayeth thus and so he teacheth us to pray Mat. 6.13 Lead us not into Temptation but deliver us from Evil. When we say Lead us not into Temptation he doth not mean that we should pray foâ—â—n absolute exemption from Temptation that is the Lot of all the Saints but that we may not fall under the weight of a Temptation that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is explained that he would not as a Judg by a Spiritual Excommunication put us into the Hands of Satan to be crushed by him as it is explained in the next Verse But deliver us from Evil. Vse 1. It teacheth us how to pray to God Our Prayers should be to be delivered not from the World so much as from the Evil of the World from Sins rather than Afflictions The Saints seek Grace rather than Deliverance in their Afflictions Direction as well as Protection that they may do nothing unseemly while they suffer Psal. 141.3 4. Set a match O Lord before my Mouth keep the Dear of my Lips Incline not my Heart to any evil thing to practise wicked Works with them that work iniquity and let me not eat of their Dainties And they desire Improvement rather than a Discharge for the Saints do not conceive Prayers out of Interest but from a principle of the new Nature to a gracious Eye Sustentation under the Cross is better than absolute Deliverance the Deliverance is a common Mercy the Sustentation is a special Mercy Carnal Men may be without Affliction but Carnal Men have no experience of Grace and bare Deliverance is no sign of special Love but Improvement is My Grace is sufficient for thee It is Divinity preached from Heaven makes the Saints to rejoice in Infirmities Paul before was earnest to be freed from the trouble Vse 2. How to wait and hope for the Blessings of Christ's Purchase Absolute Immunity is not to be looked for but Victory and Conservation 2 Tim. 4.18 The Lord shall deliver me from every evil Work and will preserve me unto his Heavenly Kingdom A Christian placeth his Hope chiefly on that Paul could not look for such a deliverance again from the Lion but from an unworthy Carriage The Blessings which Christ hath obtained of his Father are rather Spiritual and Celestial than Temporal therefore he is more sollicitous to free us from Sin than from Trouble Mat. 1.21 Thâ—â— shalt call his Name Jesus for he shall save his People from their Sins not from their Troubles their Sorrows but their Sins We would be delivered from Sickness Trouble Danger but Christ is a Spiritual Saviour the great Deliverance is to be freed from Sin Vse 3. To teach us to suffer with Patience Let us endure the Evil of Punishment that we may escape the Evil of Sin Moral Evil is worse than Natural it is better to be miserable than to be sinful Of all Evil Sin is the greatest to be Carnal a Swearer a Drunkard an unclean Person this is a greater Evil than Poverty Sickness Blindness Lameness this doth not separate from God 4. Obs. The Danger of the Worldly Estate It appears in two things First The multiplicity of Snares The whole World is full of Snares and we can walk no where but we are like to be defiled It is a Vale of Tears and a Place of Snares and therefore a Vale of Tears because a
place of Snares which make the Saints go up and down groaning Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death All conditions of Life may become a Snare Prosperity Adversity Prov. 30.8 9. Give me neither Poverty nor Riches feed me with Food convenient for me Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of God in vain Mark either condition hath its Snares but Prosperity hath most As a Garment too short will not cover our nakedness and too long proveth lacinia praependens ready to trip up our Heels Many that carry themselves well in one Condition quite miscarry in another as it is observed of Joab 1 Kings 2.28 That he turned after Adonijah tho he turned not after Absalom Ephraim is a Cake not turned Hosea 7.8 The young Prophet that withstood the King is overcome with the Insinuations of the old Prophet 1 Kings 13.16 17. Some miscarry in Adversity others in Prosperity but more there as Diseases that grow of Fulness are more dangerous than Diseases that grow of Want the taking God's Name in vain is not so bad as denying God Lest I be full and deny thee lest I be poor and take thy Name in vain They that are full live as if there were no God at all there is the Snare And in Adversity we are impatient as in Prosperity we are forgetful 〈◊〉 God Paul learned of Christ how to be abased and how to abound Phil. 3.12 We â—â—st do both but there is a greater Snare in Prosperity the more of the World the worse as fat and fertile Grounds are most rank of Weeds and produce most Thorns and Thistles Rom. 8.39 Nor heighth nor depth shall separate us from the Love of God that is in Christ Jesus our Lord the depth of Misery is a snare and the heighth of Happiness too there the Snare is greater Misery is often made an occasion to bring us to Christ but never Fulness Ease and Plenty The Moon is never eclipsed but when at Full God's Children have most miscarried then David was not foiled with Lust whilst he wandred in the Wilderness but whilst he walked on the Tarras of his Palace then Men discover themselves as a leaky Vessel is known when it is filled with Water Adversity makes Men more reserved and serious when the Vessel is empty its hollowness and unsoundness is least discovered Thus every Condition may prove a Snare So every Calling and Course of Life In ordinary Callings a long familiarity breedeth a liking and the Soul receiveth Taints from Objects to which we are accustomed Men that have much to do in the World had need take heed of a worldly Spirit continual presence of the Object secretly linketh the Affections Long suits prevail at length and green Wood kindleth by long lying on the Fire When the Course of your Callings and Emploiments put you much upon worldly Business the Heart is drawn away from God insensibly and you will find less savour in Holy Things Yea in that Calling which immediately respects the Service of God there wants not Snares 1 Tim. 3.6 Not a Novice lest being puffed up with Pride he falleth into the condemnation of the Devil Holy Things are often abused by a perverse Aim Those that are set on the Pinacles of the Temple are in dangeâ—â— The Devil carried Christ thither with an intent to tempt him Christ prayeth here principally for the College of the Apostles Ministers are in danger as well as others we have our Temptations as well as you Nay in all Actions and Imploiments Worship Feeding Trading Sporting all these may become a Snare and Temptations are like the Wind that bloweth from every Corner East West North and South So there are Temptations in Worship to Pride Self-confidence Carnal distractions Satan stealeth away our Hearts from under Christ's own Arm. When the Sons of God met together Satan was amongst them Job 1.6 Not only our Table may be turned into a Snare but Duties into Dung. In Recreations Eating Drinking Bodily-refreshments there is a Snare Job 1.5 Job sacrificed while his Children were a banquering At a Feast there are more Guests than are invited Evil Spirits haunt such Meetings and usually Men let loose themselves to a carnal Liberty at such a time Satan to be sure to be welcome bringeth his Dish with him a Bait for every Humour 1 Tim. 4.5 The Creatures must be sanctified by the Word of God and by Prayer We must not only ask God's Leave but his Blessing So Pleasures if not sanctified bring a brawn and deadness upon the Heart 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth So also in all Places in Company and when we are alone we are still in danger In Company we are in danger to be provoked to Wrath or tempted to Sin â— tho open Excesses manifest their own odiousness yet secretly we learn of one another to be cold careless less mortified In good Company Nature is very susceptible of Evil and we imitate their Weaknesses sooner than their Graces Gal. 2.13 Barnabas was carried away with their dissimulations So in Privacy when we are alone the Devil often abuseth our Sollitude Christ was tempted in the Wilderness Mat. 4.1 In the vast World there is no Corner where a Man can be privileged from Temptations how hard a Matter is it to be alone when we are alone or to have none with us but God and our own Souls It is good to be alone with God but not with Satan John 16.32 Ye shall leave me alone and yet I am not alone for the Father is with me Now few can say so alas we have cause to say here I am alone but I am not alone for Satan is with me So also there is danger from the Men of the World and the Things of the World The Men of the World are apt to insnare us by their Counsels or Threatnings Sin is as earnest to propagate it self as Grace wicked Men would have the whole World to be all of piece they are Panders and Bawds to Wickedness to draw others into the same Snare with which they are held themselves they are the Devil's Factors and when they cannot prevail then they rage and slander and persecute They think strange that you do not run with them into the same excess of riot speaking evil of you 1 Pet. 4.4 The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we lived in Lasciviousness Lusts excess of Wine c. Then the Things of the World There are several Baits for every Temper Pleasures Honours Profits Satan is well-skilled in Tempers he dresseth the
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
a Person by it self and can subsist of it self the other is only taken into the Communion of his Person The Humane Nature communicates nothing to the Divine but only serveth it as an Instrument So we communicate nothing to Christ but receive all from him Both are wrought by the Spirit the Body natural of Christ was begotten by the overshadowing of the Holy Ghost So this Union is wrought by God's Spirit By the first Christ is Bone of our Bone and Flesh of our Flesh by the second we are Bone of his Bone and Flesh of his Flesh. There cometh in the Kindred by Grace Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of One for which cause he is not ashamed to call them Brethren He is of the same Stock with all Men but he calleth none Brethren but those that are sanctified none else can claim Kindred of Christ he will own no others The Hypostatical Union is indissoluble it was never laid aside not in Death it was the Lord of Glory that was crucified it was the Body of Christ in the Grave So it is in the Mystical Union Christ and we shall never be parted In Death the Union is dissolved between the Body and the Soul but not between us and Christ our Dust and Bones are Members of Christ. In the Hypostatical Union the Natures are not equal the Humane Nature is but a Creature tho advanced to the highest Privileges that a Creature is capable of the Divine Nature assumed the Humane by a voluntary Condescension and gracious Dispensation and being assumed it always upholdeth it and sustaineth it So there is a mighty difference between us and Christ between the Persons united Christ as Head and Prince is pleased to call us into Communion with himself and to sustain us being united In the Hypostatical Union the Humane Nature can do nothing apart from the Divine No more can we out of Christ. John 15.5 I am the Vine ye are the Branches he that abideth in me and I in him the same 〈◊〉 forth much Fruit for without me ye can do nothing In the Hypostatical Union God dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.9 In him dwelleth all the fulness of the Godhead bodily In the Mystical Union God dwelleth in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4.4 Greater is he that is in you than he that is in the World The Hypostatical Union is the Ground of all that Grace and Glory that was bestowed on the Humane Nature without which as a meer Creature it would not be capable of this Exaltation So the Mystical Union is the Ground of all that Grace and Glory which we receive By the Hypostatical Union Christ is made our Brother he contracted affinity with the Humane Nature by the Mystical Union he is made our Head and Husband he weddeth our Persons As by the Hypostatical Union there is a Communion of Properties So here is a kind of Exchange between us and Christ 2 Cor. 5.21 For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As the Honour of the Divinity redoundeth to the Humane Nature so we have a Communion of all those good Things which are in Christ. Vse 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members that you may neither dishonour the Head nor dissolve the Union between the Members Christ useth this Expression to draw us up to the highest and closest Union with himself and one another 1. In your Respects to the Head 1. Let your Union with him be more close and sensible that you may ly in the Bosom of Christ as Christ doth in the Bosom of God Is Christ in us as God is in Christ are we made Partakers of the Divine Nature as he is of ours that you may say to him as Laban to Jacob Gen. 29.14 Surely thou art my Bone and my Flesh. That you may feel Christ in you Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me This Mystery is not only to be believed but felt 2. In your care not to dishonour your Head 1 Cor. 6.15 Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 3. By your Delight and Complacency You should make more of the Person of Christ Cant. 1.13 A Bundle of Myrrh is my Beloved unto me he shall ly all night between my Breasts Keep Christ close to the Heart delight in his Company and in frequent Thoughts of him This should be the holy Solace of the Soul 4. By your Aims to glorify him The Father studieth the Honour of Christ so doth the Spirit Thou art his and all thine is his Christ hath a title to thy Wit Wealth Estate Strength to all thou hast or canst do in the World Dost thou spend thy Estate as if it were not thine but Christ's Use thy Parts as if they were not thine but Christ's Use thy Parts as Christ's 2. To your Fellow-members Walk as those that are one as Christ and the Father are one seeking one another's Welfare rejoicing in one another's Graces and Gifts as if they were our own contributing Counsel Assistance Sympathy Prayers for the common Good as if thy own Case were in hazard living as if we had but one Interest This is somewhat like the Trinity Vse 2. Let it put us upon Thanksgiving No other Union with us would content Christ but such as carrieth some Resemblance with the Trinity the highest Union that can be In love to our Friends we wear their Pictures about our Necks Christ assumed our Nature espouseth our Persons How should we be ravished with the Thought of the Honour done us We were separated by the Fall and became base Creatures yet we are not only restored to Favour but united to him Thirdly The Ground of this Union one with us By the Mystical Union we are united to the whole Trinity Our Communion with the Father is spoken of 1 John 1.3 That ye also may have Fellowship with us and truly our Fellowship is with the Father and with his Son Jesus Christ. Communion with the Son 1 Cor. 1.9 God is faithful by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit 2 Cor. 13.14 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen To distinguish them accurately 〈◊〉 very hard only thus in general We must have Communion with all or none There is no coming to the Father but by the Son John 14.6 I am the Way the Truth and the
a good Purchase to have a special Title and Interest in us and rested satisfied having gained sufficient by all his expence of Blood and Merit We are all Benoni's Sons of Sorrow to him 2. By way of Charge John 6.37 38 39. 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 God calleth Christ to account for the Elect and his Number and Tale must be full The Elect are given to Christ not by way of Alienation but Oppignoration that he may guide them safe to Glory as the Shepherd must give an account of the Sheep to the Owner that sets him a work And so doth Christ at the last Day Heb. 2.13 Behold I and the Children which God hath given me God looketh narrowly what is become of the Elect not one of the Tale is wanting Vse Are you of this Number If you be given by God you give up your selves to him Our Faith is nothing else but our Consent to God's Eternal Decrees All the Father's Acts are ratified in time by the Creatures Consent God giveth by way of Reward and Charge so there is a Committing and a Consecrating both together 1. Committing your selves to Christ. 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an advised Act of Trust. Can you put your Souls into his Hands The Father is wiser than we he knew well enough what he did when he left us in Charge with Christ. It argueth a sense of Danger a sollicitous Care about the Soul and then an advised Trust grounded on the belief of Christ's Sufficiency Many think their Souls were never in danger therefore they are not careful about putting them into safe Hands Canst thou venture upon Eternity on such Assurances Well I have trusted Christ with my Soul Oh it is the hardest matter in the World to trust Christ with our Souls advisedly and knowingly Presumption is an inconsiderate Act a Fruit of Incogitancy and therefore very easy 2. Consecrating Rom. 12.1 I beseech you Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service yield up your selves to Christ. So David Psal. 119.94 I am thine save me Personal Dedication sheweth God's Act is not fruitless In a serious self-surrender we must give up our selves to God not with any reservation to use our selves as our own but absolutely to be at God's dispose to live and act for him O Christians if you would clear up your Interest this is your Duty for this is but making good his Grant to Christ. It goeth under the Name of our Deed but it is God's Work in us The Altar the Sacrifice the Fire is sent down from Heaven It is God's giving still the receiving is on our part for by renouncing Self we enjoy Self most Do we out of a sense of Duty thus give up our selves Do we make good our Vows God lendeth us to our selves to be employed to his Honour Fourthly The next thing is the Matter of the Request Presence and the Beatifical Vision as the Fruit of that Presence 1. That they may be where I am that is where I am according to my Humanity presently to be for he doth not speak of the Earthly Jerusalem where he was then visibly and corporally 1. Observe It is no small part of our Happiness that we shall be there where Christ is Now Christ is with us but then we are with him It is the Inchoation of our Happiness that he is with us graciously I am with you to the end of the World Mat. 28.20 It shall be the Consummation of our Happiness when we shall be with him Thus it is often expressed 2 Cor. 5.8 We are willing rather to be absent from the Body and to be present with the Lord. So David expresseth our State of Blessedness Psal. 16. ult In thy Presence is Fulness of Joy and at thy right Hand there are Pleasures for evermore This makes Heaven to be Heaven because Christ is there as the King makes the Court where-ever he is it is not the Court maketh the King John 12.26 Where I am there shall my Servant be It is our Happiness to stand always in our Master's Presence an Happiness that Wicked Men are not capable of because of their bondage and estrangement from God Therefore Christ telleth the Carnal Jews John 7.34 Where I am thither ye cannot come Wicked Men have no grant no leave to come Paradise is still closed up against them with a flaming Sword and they have no Heart to come because they cannot endure the Majesty and Purity of his Presence But when shall we be there where Christ is Presently after Death our Souls shall be there and at the Resurrection Body and Soul together 1. Presently after Death the Soul is where Christ is So Paul thought Phil. 1.23 I desire to depart and to be with Christ that is with him in Glory otherwise it were a loss of Happiness for Paul to be dissolved It is a sorry Blessedness to lie rotting in the Grave and only to be eased of present Labours for God's People are wont to reckon much on their present Service and Enjoiment of God tho it be accompanied with Affliction Paul was in a strait and he saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more better to be dissolved A stupid Sleep without the enjoiment of God is far worse what happiness were that to be in such a Condition wherein we do nothing and feel nothing God's Children are wont to prefer the most afflicted Condition with God's Presence above the greatest Riches and Contentment in his absence If thou goest not up with us carry us not hence Exod. 33.15 Better be with God in the Wilderness than in Canaan without him Therefore Paul would never be in such a strait if this drowsy Doctrine were true that the Soul lay in such an unactive state of Sleep and Rest till the Resurrection He would be no happier than a Stone or the inanimate Creatures are Again Luk. 23.43 This day shalt thou be with me in Paradise saith Christ to the good Thief Some to evade this place refer this Day to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the pointing in all the Greek Copies confuteth it as also the sense of the Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Thieves words Remember me when thou comest into thy Kingdom Christ promiseth more than he asketh as God doth usually abundantly for us above what we can ask or think He had reference to Christ's
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
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
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
of his wine as to the progress of it 1 Cor. 15.34 Awake to righteousness and sin not Rouse up your selves out of this drowsie condition of sin to a lively exercise of Grace 3. The tendency and end of it Col. 3.1 If ye then be risen with Christ seek the things that are above where Christ sitteth at the right hand of God SERMON V. ROM VI. 6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin IN this Verse the Apostle explaineth how we are planted into the likeness of Christs Death Knowing this that our old man is crucified with him c. In the words 1. A Truth represented That our old man is crucified with him 2. The manner of applying and improving this Truth For the former Branch 1. Christs undertaking Our old man is crucified with him 2. The Fruit and End of it That the body of sin might be destroyed 3. The Obligation lying upon us That we might no longer serve sin Or 1. What Christ doth he was crucified And our old man crucified with him 2. What the Spirit doth That the body of sin might be destroyed that is the Reign of it broken the Power of it weakened yet more and more Acts prevented Habits cast off 3. What we must do That henceforth we may not serve sin Doctrine That the Reign of sin would be sooner broken if we did seriously consider and believe the great End of Christs Death and undertaking on the Cross. This will appear 1. By explaining the several Branches of the Text. 2. Giving Reasons 1. In the Explication take notice of First The Truth represented which is expressed in three Branches 1. What Christ doth or his intention and undertaking on the Cross. Our old man is crucified with him Where observe I. That sin within us is called an Old man partly because it is born and bred with us it had its rise from Adams Fall and is ever since conveyed from Father to Son unto all who are descended from Adam Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Partly because this natural corruption which we inherit from the first Man is opposite to that new Man which consisteth in Knowledge Righteousness and true Holiness Eph. 4.22 24. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And that ye put on the new man which after God is created in righteousness and true â—oliness And Col. 3.9 10. Seeing that ye have put off the old man with his deeds and have put on the new man which is renewed in knowledge after the image of him that created him So that the Old man is that perverse temper of Soul which was in us before we had the knowledge of Christ or embraced him by Faith Partly because it is an antiquated thing as is upon the declining hand and hasteneth in the Regenerate as men in their old age to its own ruine and destruction 2 Cor. 5.17 Old things are passed away behold all things are become new 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump 2. This Old man must be crucified that is the kind of death which it must dye Sometimes the destruction of sin is called a mortifying of sin that implyeth a putting to death in the general or a killing the love of sin in our Souls sometimes a crucifying of sin that sheweth the particular kind of death we must put it to and this for a double reason Partly to shew our conformity and likeness to Christs Crucifixion Partly because it expresseth the nature of the thing it self the Cross bringeth pain and death So is sin weakened by godly sorrow which checketh the sensual inclination The strength and life of sin lyeth in a love of pleasure and one special means to mortifie it is godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Those that have tasted the bitter waters are more easily induced to forsake all known sin Well then sin must be crucified a man fastened to the Cross suffereth great pain his strength wasteth and his life droppeth out with his blood by degrees So sin is not subdued but by constant painful endeavours not by feeding the flesh with carnal delights but by thwarting it watching striving against it bemoaning our selves because of it and so by degrees the love of it is not only weakened but deadned in our Souls If it be tedious and troublesom nothing that hath life will be put to death without some struggling we must be content to suffer in the flesh Christ suffered more and none but he that hath suffered in the flesh ceaseth from sin 1 Pet. 4.1 You make it more painful by dealing negligently in the business and draw out your vexation to a greater length the longer you suffer the Canaanite to live with you the more doth it prove a thorn and goad in your sides Our affection increaseth our affliction your trouble endeth and your delight increaseth as you bring your Souls to a thorough resolution to quit it Quà m suave mihi subiâ—ò factum est carere suavitatibus nugarum No delight so sincere as the contempt of vain delights The crucified mans pains end when death cometh 3. This Old man was crucified with Christ. This Phrase and manner of speech is difficult and therefore must be explained 1. That Christ was crucified for us in bonum nostrum for our good is past dispute with Christians Surely he hath born our griefs and carried our sorrows Isa. 53.3 he endured the punishment which sin had made our due 2. That he stood before the Tribunal of God representing us and so dyed loco vice omnium nostrî in the room as well as for the good of his people should as little be doubted 2 Cor. 5.14 For if he dyed for all then were all dead that is in him he dyed not on the Cross as a private but a publick Person 3. Christ dyed not only to expiate our guilt but to take away the power of sin at least the end of Christs suffering and dying on the Cross for our sins was to purchase Grace that we might crucifie sin that is forsake it with grief and shame Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself that is not only to expiate the guilt of our sins but to abolish the power of them He came to redeem us from the slavery of sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity 4. Assoon as we are regenerated and converted to God there is a closer application of the Death of
Christ we partake of the influence and fruit of his Merit and Purchace and the benefit is made ours and so our old man is said to be crucified with him The Merit of his Passion beginneth then to take place so that every good Christian can say I am crucified with Christ Gal. 2.20 our old man beginneth then to receive its deaths wounds so that we are not the â—ame men we were before being made partakers of the fruit of Christs Death II. The Fruit of it or what the Spirit is to do that is intimated in the next Clause That the body of sin might be destroyed Here 1. What is meant by the body of sin 2. In what sense it is said to be destroyed 1. What is meant by the body of sin Answ. By the body of sin is meant the whole stock and mass of corruption which is called a body of sin 1. Because it is composed of many sinful passions and disorders as the body is of divers members Col. 2.11 In putting off the body of the sins of the flesh And again Col. 3.5 Mortifie your members upon the earth It is not meant of the natural but sinful body for it follows Fornication uncleanness inordinate affection evil concupiscence and covetousness which is idolatry 2. Because they are executed by the body Rom. 6.12 Let not sin reign in your mortal bodies And Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Sin is gotten within us by the Soul but it hath taken possession of the body the gate of the senses let it in and other powers of the body are as ready to let it out 2. In what sense it is said to be destroyed The Duty is ours but the Grace is from God it is done on Gods part by the Spirit but it is our duty Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Both Agents carry it on to such a degree in this life as it may not reign in us On Gods part there needeth no more Merit to get sin destroyed but that of Christ nor a greater power than that of the Spirit to subdue it and by degrees the work is accomplished its reiging power is taken away by converting Grace it s very Being is abolished by his final perfecting Grace The same Spirit that begun it at first ceaseth not to work till it be wholly abolished in us On our part we must yield up our selves to be renewed by him and obey his sanctifying motions till our cure be perfectly wrought Observe here 1. It is the whole body of sin must be quitted and put off not actions only but lusts 1 Pet. 2.11 Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. Not some parts only and branches but all sin As the body compasseth about and incloseth the Soul so doth the body of sin inclose us The corrupt mass is made up of many sins it is an impure body that hath many members now all these must be mortified 2. It must be carried on to such a degree that sin may lye a dying We must not cease to oppose sin till it be destroyed not only scratch the face of it but seek to root it out Christians are said to destroy sin four ways 1. Proposito in the setled purpose of their hearts as Christ ceased not till he had done his work so a Christian 1 Pet. 4.1 Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin Now a work is spoken of as done when it is throughly purposed to be done As a fire is said to have taken an house when it hath only taken a little corner of the house because if it be not quenched it will in time consume all There is a fixed purpose to get rid of it 2. Voto in desire in their constant Prayer accompanied with hearty groans Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Psal. 119.133 Order my steps in thy word and let not any iniquity have dominion over me Nothing less will content them than a total extirpation of sin 3. Conatâ— they have begun it with a mind to finish it and are always thwarting and curbing the desires of corrupt Nature 1 Cor. 9.27 I keep under my body and bring it into subjection lest after I have preached to others I my self should be a cast-away 4. Eventu the work is not only really begun but they have some success in it and while it is a doing they have the comfort of it The reign of sin is broken Rom. 6.14 Sin shall not have dominion over you for you are not under the law but under grace They are somewhat enabled to prevail over it so far that there is a manifest difference between them and the carnal whilst others cherish their lusts and make provision for them they crucifie them and are freed from that base servitude III. What man must do or the Obligation lying upon us That henceforth we should not serve sin Here observe 1. The word Henceforth We did before serve sin before Regeneration we were all slaves Tit. 3.3 Serving divers lusts and pleasures There is a double notion of servitude intimated in Scripture and confirmed by the practice of all Nations One is of those that yield up themselves by their own consent and willing subjection in bondage to another of which that Text speaketh Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whom ye obey These are servants by consent that yield up their time and strength and life to de disposed of by another to whom they have sold themselves The other is of that slavery which is introduced by Conquest as those that were taken in War were at the dispose of him that took them that is spoken of 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage The first deliver up themselves as servants and slaves by their own consent the other by Conquest for by the Law of Nature Victory giveth Dominion and though men had a mind to do otherwise they cannot help themselves Both notions express the reign of sin and our servitude under it which is both voluntary and unavoidable at first it is voluntary afterwards unavoidable they first yielded up themselves and then are overcome by their base and brutish lusts and so lose all liberty and strength of will to help themselves first willingly and by our own default we run into it and afterwards we are captivated and though we are convinced of better we shall do that which is worse being overcome by our lusts though they see their duty they are not able to perform it they
you Jer. 44.4 O do not this abominable thing that I hate Conscience calleth to you as Davids heart smote him it is time to stop then Is this becoming your solemn Vow Will it consist with the Love of God Vse 4. It puts us upon Self-reflection Do I know that my Old man is crucified with Christ There is a knowledge of Faith and a knowledge of spiritual Sense 1. Have you experimentally felt the power of his Death Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Is the body of sin destroyed or at least considerably weakened 2. Whom do you serve God or Sin Have you changed Masters Are you as free from sin as before from righteousness And do you as much for God as before for sin Rom. 6.19 20. As ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness For when ye were the servants of sin ye were free from righteousness SERMON VI. ROM VI. 7 For he that is dead is freed from sin THE words are a Reason to prove what was asserted in the former Verse Two things were there asserted 1. That their old man is crucified with Christ. 2. That therefore we must not serve sin This the Apostle proveth This Reason is taken from the Analogy between Death natural and spiritual He that is dead naturally is freed from the Authority of those who formerly had power over him humane slavery endeth with death in the grave the servant is free from his master Job 3.19 Death levelleth the ranks of persons and the imperious Lord and Master hath no more priviledge than his vilest slave and servant So he that is dead to sin is delivered from the power of sin acting formerly in him For he that is dead is freed from sin In the words 1. A Subject 2. A Predicate 1. A Subject He that is dead A man may be said to be dead properly and naturally or improperly and metaphorically First Properly and naturally when the Body is deprived of the Soul Jam. 2.26 The body without the spirit is dead Secondly Improperly and metaphorically for Death spiritual and this either with respect to Unbelievers who are said to be dead in sin Eph. 2.1 You hath he quickened who were dead in trespasses and sins And vers 5. Even when we were dead in sins hath he quickened us together with Christ. And therefore when we come out of that estate we are said to pass from death to life 1 Joh. 3.14 Or with respect to Believers who are dead to sin Col. 3.3 For ye are dead Real Believers are dead not in sin but to sin the Dominion and Reign of it being broken though it be not totally subdued This is here intended 2. The Predicate Is freed from sin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar hath justificatus est à peccato Beza with many of the Ancients liberatus est Our Translation hath both in the Text freed in the Margine justified Whether you take one or the other word it importeth deliverance from the yoke and dominion of sin so as not to obey its motions and commands For the Apostle doth not speak here of the Forgiveness of sin but the Abolition of its power and dominion for it is brought as a Reason why those whose Old man is crucified with Christ should not serve sin and the word justified is the rather used because one justified and absolved by his Judge is also released and set free from his bonds so are we Doctrine That freedom from sin is the consequent of our dying with Christ. I shall handle 1. The Nature of this Freedom from Sin 2. The Degree to which we attain in this Life 3. The value of this Benefit 4. How it is the Consequent of our dying with Christ. I. The Nature of this Freedom from Sin I told you before it is an exemption from the Dominion and Reign of Sin 1. We quit the evil disposition and temper of our Souls we are dispossessed of every evil habit Our first work is to put off the habit and then the act ceaseth The Apostle telleth us 1 Pet. 2.11 12. Dearly beloved abstain from fleshly lusts that war against the soul. Having your conversation honest among the Gentiles c. In vain do we lop off the branches till the root be first deadned The life and reign of sin lyeth in the prevalency of our lusts within all outward sins are but acts of obedience to the reigning lust 2. We renounce our former course of living after the Habits we are free from the Acts we do not and durst not to live in sin the former conversation is cast off as well as the former lusts Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts Sin must not break out in our conversations for it is but a deceit to think we have quelled the lust when the acts appear as frequently and easily as they did before A change of heart will be made manifest by a change of conversation So 1 Pet. 1.14 As obedient children not fashioning your selves according to the former lusts in your ignorance They must not shape and mould their actions and endeavours according to the sinful motions of their corrupt Nature So 1 Pet. 2.12 Having your conversation honest If sin be weakened in the heart the fruit of it will appear in the conversation Now this Freedom is expressed by a word that signifieth Justification and fitly 1. Because of the Nature of Justification in which there are two Branches liberatio à poenâ and acceptatio ad vitam The punishment incurred by the Fall is poena damni and poena sensûs the loss and the pain Both may be considered as in this life or the life to come To begin with the highest and most dreadful part of the punishment the loss of Gods eternal and blessed Presence or the Fruition of him in Glory Mat. 25.41 Depart ye cursed The pains are those eternal Torments which are appointed for the wicked when they shall fall immediately into the hands of an angry and offended God Heb. 10.31 It is a fearful thing to fall into the hands of the living God But in this life we must also consider the loss and pain The pains are all those miseries and afflictive evils which came into the World by reason of sin The loss is loss of Gods Image that Threatning Thou shalt dye the death Gen. 2.17 implied spiritual death as well as temporal and eternal Now we are justified when we are freed from punishment and among other punishments from the punishment of loss when God giveth us the blessing which sin had deprived us of As for instance when he giveth us the sanctifying Spirit this is called a receiving the Atonement Rom. 5.11 We had forfeited it by
God To live to God implieth two things First To fulfil his Commands with a ready mind and so they are said to live to God who shew themselves ready to obey him in all things Psal. 112.1 Blessed is the man that feareth God that delighted greatly in his commandments not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world and careth not how he cometh by them but is most observant of Gods will and careful to follow it he that delighteth to know believe and obey Gods Word Secondly To glorifie his Name for as we receive power from the Spirit of Christ to live as in the sight of God so also to the glory of God Sin till it be killed and mortified in us as it disposeth us to a wrong way so to a perverse end to seek happiness in the satisfaction of our lusts but grace wrought by God inclineth us to God Phil. 1.11 Filled with the fruits of righteousness which are by Christ Jesus to the praise and glory of God As they do good so to a good end not for any bye-respect but to please and honour God II. The Correspendency it is such a dying and living as doth answer Christs dying and living We must so dye and forsake sin as that we need not to dye any more we may never return to our sins again so as that they may have any dominion over us and that is done when sin hath its deaths wound given it by a sincere Conversion to God then we put off the body of the sins of the flesh Col. 2.11 though the final death be not by and by yet as a man is said to be killed when he hath received his deaths wound so he that never reverts to his old slavery is said indeed to be dead unto sin On the other side for our new Christian life we are to take care that it may be eternal carried on in such an uninterrupted course of Holiness as may at length end in everlasting Life When we are first converted we see that man was made for other things than he hath hitherto minded therefore we resolve to seek after them and so must persevere in living to God till we come to live with him God or none Heaven or nothing must serve our turn Psal. 73.25 Whom have I in heaven but thee and there is none on earth I desire besides thee nothing else will satisfie and content the Soul When we live from an everlasting Principle to an everlasting end then we live to God as Christ did III. The Order is to be regarded also We first dye to sin and then live to God for till we dye to sin we are disabled from the duties and uncapable of the comforts of the new Life 1. We are disabled from the Duties of it foâ—â—â—â—hout Mortification the Duties will be unpleasant and unacceptable to you as being against your carnal inclination and design Rom. 8.7 Because the carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be We may affect the repute of Religion but cannot endure the work of Religion And besides sin allowed and indulged begets a trouble in the Conscience and then no wonder if we be loth seriously to exercise our selves unto godliness for when the bone is out of joynt and the wound unhealed a man certainly hath no mind to his work The Apostle telleth us Heb. 12.13 That which is lame is soon turned out of the way but let it rather be healed A worldly carnal Byass upon the heart will make us warp and decline from our duty There can be no spiritual strength and vigour of heavenly motion whilst sin remaineth unmortified for the love of ease and worldly enjoyments will soon pervert us Well then sin must be mortified before we can live unto God On the other side grace cureth sin as fire refresheth us against the cold and health taketh away sickness so far as God is admitted Satan is shut out Eph. 4.25 Wherefore putting away lying speak every man truth with his neighbour and as Christ is valued worldly things are neglected and become less in our eyes Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord for whom I have suffered the loss of all things and I do count them but dung that I may win Christ as heavenly things are prized the world is undervalued When grace hath recovered the heart to God the world that first stole it from God is despised but the first work of grace is to cast out the Usurper and then set up God darkness goeth out of the room when light comes in so doth the love of the world depart as the love of God prevaileth in the Soul 2. While sin prevaileth and reigneth in the Soul we are uncapable of the comforts of the Spirit and are full of bondage and guilty fears afraid of God that should be our joy and delight deprived of any sweet sense of his love for the Spirit of Adoption is given to those that obey him Rom. 8.13 14 15 16. If ye through the Spirit do mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God they are the sons of God For ye have not received the spirit of bondage again to fear but ye have received the spirit of adoption whereby ye cry Abba Father The Spirit it self also beareth witness with our spirits that we are the children of God Others are tormented between their Corruptions and Convictions and can have no boldness in their access to God nor freedom in their commerce with him IV. The certain Connexion of these things this dying to sin and this living to God must be both evident in us for they are intimately conjoyned A man cannot remain in his sins and be a Christian or a Believer or accounted one that is in Christ and hath right to the Priviledges of the new Covenant these have but a name to live and are dead Rev. 3.1 Again on the other side some never break out into shameful disorders but yet love not God nor do they make it their business to obey him they never felt the power of the heavenly Mind or make conscience of living godly in Christ Jesus as the Pharisees Religion ran upon Negatives Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican These seem to be dead to sin but are alive whilst worldly things sit nearest their hearts V. The Apostle opposeth God to Sin that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere 1 Pet. 1.24 That we might dye unto sin and live unto righteousness but here it is die to sin and live to God And this for two reasons First That Christ came to restore us to our rightful
the new Nature to hate sin as to love God Psal. 97.10 Ye that love the Lord hate evil there is an irreconcileable hatred and enmity against sin There is a twofold hatred odium abominationis odium inimicitiae The hatred of abomination or offence is a turning away of the Soul from what is apprehended as repugnant and prejudical to us so to sin is repugnant and contrary to the renewed Will it is agreeable and suitable to the unregenerate as Draff to the appetite of a Swine or Grass and Hay to a Bullock or Horse Now there being in all those that are born of God this kind of hatred it must needs weaken sin for the mortification of sin standeth principally in the hatred of it sin dyeth when it dyeth in the affections when it is an offence to us and we have an Antipathy against it as some Creatures have one against another the new Nature is a Divine Nature 2 Pet. 1.4 in some measure it hath the same aversations and affections which God hath we hate what he hateth love what he loveth Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate There is another kind of hatred odium inimicitiae now this hatred is nothing else but a willing evil or mischief to the thing or person hated out of that dislike offence and distaste we take against them Psal. 18.37 I have pursued mine enemies and overtaken them neither did I turn again till they were consumed This is different from the former for there may be an aversation or an offence from some things which yet I do not maligne or pursue to the death But by this hatred also do the Regenerate hate their sins they hate sin so as to mortifie and subdue it and get it destroyed in themselves Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof Grace within will not let a man alone in his sins but rouseth up the Soul against it non cessat in laesâ—one peccati sed exterminio it is still taking away somewhat from sin its damning power its reigning power its being Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death They would be free from all sin groan under the relicts of it as a â—ore burden therefore certainly the new Nature which hath such a lively hatred against sin must needs give us a great advantage against it I would not flatter you with the shew of an Argument nor put you off with an half Truth therefore I must needs tell you That though the former things alledged be true yet 1. You must not forget the back-biass of Corruption and the Flesh which still remaineth with us and is importunate to be pleased and though it be not superiour in the Soul yet it hath a great deal of strength that still we need even to the very last to keep watching and striving the best of Gods Children must resolve to be deaf to its intreaties and solicitations and not accommodate themselves to please the flesh Not fashioning your selves according to the former lusts in your ignorance 1 Pet. 1.14 that is they must take heed they do not cast their conversations into a carnal mould and suffer their choices and actions to be directed and governed by their Lusts. In your ignorance when you knew not the terrour of the Lord nor sweetness of the Lord you could not be deterred from delighting in this slavery your lusts influenced all your actions and you wholly gave your selves to the satisfaction of your sinful desires shaping and moulding all your actions and undertakings by this scope and aim The Apostles word is very emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though now you have more knowledge more grace to incline your hearts to God and so by consequence against sin yet former lusts are but in part subdued and therefore our old love to them is soon kindled and the gates of the senses are always open to let in such objects as take part with the flesh and there is an hazard in the best of complying with the sinful motions of corrupt Nature and therefore you must not so take it as if there were no need of diligence and watching and striving and constant progress in Mortification even holy Paul mortified Paul saw a continual need of beating down the body lest after he had preached to others he himself should be a cast-away 1 Cor. 9.27 This great Champion after so many years service in the Cause of Christ was not secure of the Adversary which he carried about with him And therefore though we speak of the advantage of the new Nature it is only for our incouragement in the Conflict there is still need of caution that we do not revert into our old slavery And though it be troublesom to resist the pleasing motions of the Flesh yet there is great hopes of success we do not fight as those that are uncertain the Grace given us is a fixed rooted Principle and the Lusts we contend with are but the relicts of an Enemy routed and foiled though not utterly and totally subdued Though there be a contrary Principle in us that retaineth some life and vigour yet surely in the Regenerate it is much abated there is not such a connaturality and agreement between the heart and sin as there was before Grace is a real active working thing and where the new Nature doth prevail certainly old things are passed away 2 Cor. 5.17 Every Creature acteth according to its kind the Lamb according to the nature of a Lamb and a Toad according to the nature of a Toad as a Thorn cannot send forth Grapes nor a Thistle produce Figs so on the contrary Vines do not yield Haws nor the Fig-tree Thistles Men now they have renewed Principles cannot be at the power of Satan nor at the command of every Lust as they were before How are all things become new how are old things passed away if it should be so if they had the old thoughts and disigns still the old affections still the old passions they used to have the old discourses the old coversation Surely Grace will not let a man alone nor give him any rest and quiet if he should act and walk according to the old tenour and manner certainly the Grace given serveth for some use and giveth some strength 2. I must interpose one Consideration more for the full understanding of this Truth That Grace is operative indeed a real active working thing but yet it doth not work necessarily as fire burneth or light bodies move upward but voluntarily therefore it must be excited and stirred up both by the Spirit of God who worketh in us both to will and to do Phil. 2.13 and by
mercy and find grace to help in time of need 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam had habitual Grace but he gave out at the first assault When a City is besieged the Prince who would defend it doth not leave it to its ordinary strength and the standing Provisions which it had before but sendeth in fresh Supplies of Soulders Victuals and Ammunition and such things as their present exigence calleth for So doth God deal with his people his Spirit cometh in with a new Supply that they may the better avoid sin and stand out in an hour of Tryal So from the World which is continually obtruding it self upon our embraces and it is hard to escape the corruption that is in the world through lust 2 Pet. 1.4 The new Nature was given us for that end and also the Spirit of God is necessary 1 Joh. 4.4 Ye are of God and have overcome the world for greater is he that is in you than he that is in the world The Spirit is necessary as against the Terrors so the Delights of it 1 Cor. 2.12 We have received not the spirit of the world but the Spirit which is of God that we might know the things which are freely given to us of God that so the World may not corrupt us nor intice us to affect its Riches Honours and Pleasures above God and the Conscience of our Duty to him 2. There is great incouragement to us to set upon the work of Mortification because it is carried on by the help and power of the Spirit if we were to grapple with sin in our own strength then we might sit down and despair and dye but the Spirit is appointed for this end and purchased for us by Jesus Christ for all that come to him with broken hearts and do not by their carelesness negligence or other sin provoke the Lord to withdraw his exciting Grace if you do humbly implore his assistance wait for his approaches attend and obey his motions you shall find what the Spirit is able and willing to do for you He is able surely though you are ready to say I shall never get rid of this naughty heart renounce these bewitching lusts there are none so carnal but he can change them and bend and incline their hearts to God and heavenly things 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God He can turn Swine into Saints a Dunghil into a Bed of Spices none should give way to sottish despair God never made a Creature too hard for himself And when he hath begun an interest for God in our Souls he can maintain it notwithstanding oppositions and temptations Phil. 1.6 He that hath begun a good work in you will perform it until the day of Jesus Christ. God is willing to give the Spirit to them that ask it as a Father is to give a Child what is necessary for him Luke 11.13 If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Be careful you do not grieve the Spirit and make your selves uncapable of his help Eph. 4.30 Grieve not the holy Spirit of God whereby ye are sealed to the day of redemption The Spirit of God will not forsake us unless we forsake him first The Spirit is grieved when Lust is obeyed before him when his Counsels and holy Inspirations are smothered and we yield easily to the requests of sin but are wholly deaf to his motions if so indeed he ceaseth to give us warning and to renew and continue the excitations of his Grace water once heated congealeth the sooner so they are most hardened who have been notably touched with his sacred Inspirations but go a quite contrary way But the Renewed need not doubt of his help for God hath promised the Spirit to them to cause them to walk in his ways Joh. 14.16 17. I will pray the Father and he shall give you another Comforâ—er that he may abide with you for ever Even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you Well then do not complain but up and be doing against sin Laziness pretendeth want of power but is any thing too hard for the Spirit of the Lord It is a lamentable thing to see what a cowardly Spirit there is in most Christians how soon they are captivated and discouraged with every slender assault or petty temptation and their resolutions are shaken with the appearance of every difficulty This is affected weakness not so much want of strength as sluggishness and cowardize and want of care men spare their pains and then cry they are impotent like lazy Beggars who personate and act a Disease because they would not work Surely where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Many are not able to stand before the slightest motion of sin because they do not stir up themselves and awaken that strength which they have or improve that which God continually vouchsafeth to them by the motions of his Spirit It would be more for your comfort to try what you can do in the resistance of sin than idlely to complain for want of strength The two Extremes are Pride and Sloth Pride is seen in self confidence or depending upon our endeavours and resolutions and Sloth in a neglect of the Grace given or help afforded to you Christians should improve present strength against sin and still labour to get more Every Conquest will increase your strength against the next assault and one limb of the body of death mortified is a means to cause the rest to languish by consent 4. The next incouragement is the Promises of the Gospel which secure this benefit to us and surely the watching and the striving Person may take comfort in them There are two sorts of Promises some that do assure of necessary assistance some that speak of arbitrary assistance as Ezek. 36.26 27. A new heart also will I give you and a new spirit will I put within you and I will take away the stony heart out of your flesh and I will give you an heart of flâ—sh And I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them Now such Promises must be improved for the Covenant of God is the ground of our stability Adam had a seed of Grace but it was not secured by Promise and therefore he sinned it away the Victory is assured to us by Promise Rom. 16.20 The God of peace shall bruise Satan under your feet shortly In ordinary Conflicts it is a good Rule Non aequè glorietur accinctus ac discinctus but a Christian may triumph before the
of the wicked and go not in the way of evil men Avoid it pass not by it turn from it and pass away Prov. 4.14 15. Evil company is a snare Our Saviour taught us to pray Lead us not into temptation he doth not say into sin the temptation openeth the gate 3. For Praying we oftner pray from our Memories than from our Consciences or from our Consciences as inlightned rather than hearts renewed by Grace Prayer as it is the fruit of Memory and Invention is but slight and formal words said of course a Body without a Soul as dictated by Conscience it may be retracted by the Will timebam ne me exaudiret Deus Or at best they are but half desires faint wishes like Baalam's wishing which will never do good The soul of the sluggard desireth but hath nothing God never made promise that such wishes should be satisfied SERMON XV. ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace USE 1. of Reproof to reprove 1. The security and carelesness of many that never look to the state of their hearts nor regard whether Christ reigneth or Sin reigneth or at least do not take good heed which way things tend to the greatning or increasing of Gods interest or Satans in their Souls Many count an holy jealousie or heedful watchfulness to be but Preciseness and that we make more ado than needeth and make the lives of Christians burdensom when we press them to a constant watchfulness and holy jealousie of themselves no this is no burden but a blessing Prov. 28.14 Blessed is the man that feareth always Sin gaineth upon us for want of taking heed at first They that see no need of this caution are little acquainted with the practice of Godliness or the state of their own hearts have not a due sense and apprehension of the danger of displeasing God or of their own proclivity and proneness to sin therefore live by chance and peradventure and leave themselves to be transported by their own affections to do any thing which Occasions and Temptations invite them unto Were we as sensible of the dangers of the inward as outward man we should surely stand more upon our guard and resist the first motions and tendencies towards a sin certainly we would not give such harbour and indulgence to our Corruptions as usually we do lest we nourish and foster a Viper in our own bosoms which will at length sting us to death Surely it is no wisdom to carry till the dead blow cometh an inclination to evil is best mortified at first and the longer we dally and play with a Temptation the harder will our conflict be But when may we be said to omit our Watchfulness 1. When we grow bolder with sin and the Temptations and Occasions of it and think we have so good a command of our selves and can keep within compass well enough though we cast our selves upon tempting objects and occasions unnecessarily and without a call Surely these men forget themselves and the danger of sin as if they had some special Amulet against it which the People of God had not in former times They know exactly how far they may go in every thing even to the cleaving of an hair and will not lose one jot of their liberty and seem to make a sport of it to shew how far they can go and how near the pit and not fall in They can allow themselves in all kind of liberty for lascivious Songs wanton Plays and yet look to the main chance well enough please themselves with all kind of froth and folly yea sometimes execrable filth yet never any kind of infection cometh near their hearts Alas poor deluded Creatures they that do all that they may will soon do more than they should and those that come as near a sin as possibly they can without falling into it cannot be long safe yea and they are infected already that have so little sense of the strength of sin and their own weakness I confess some are more liable to Temptations than others but yet all need watchfulness for their preservation for sin is not extirpated and rooted out of any And again when I am in my Calling I am under Gods Protection as a Subject is under the Protection of his Prince travelling in due hours on the High-way but none can presume their Knowledge is so found their Faith so strong their Hearts so good to God as to think no hurt will come when they cast themselves voluntarily upon occasions of sin 2. When you make a small maâ—ter of those Corruptions which were once so grievous even intolerable to you Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death You lose tenderness of Conscience remit of your care 3. When you content your selves with the customary use of holy Duties though you find no profit nor increase of Grace by them rather perform them as a task than use them as a means to get and increase Grace Nunquam abs to absque te recedam Lord I will never go from thee without thee Gen. 32.26 I will not let thee go except thou bless me 4. When you neglect your hearts grow strangers to them find little work to do about them Every Christian findeth work enough from day to day to get his heart quickened when it is dead inlarged when it is straitned prepared when it is indisposed to be made serious when it is vain and frothy cured when it is distempered setled when it is troubled and discomposed But sin becometh easie and Conscience becometh patient and quiet under it Surely you are not watchful and mind not your Covenant-vow 2. It reproveth those that hope to have sin subdued and kept from reigning though they never strive against it It is the striving Christian which is here encouraged those that have given up themselves to Christs conduct and to fight in his Warfare Many run of their own accord into sin others make no opposition against it now Christ undertaketh not to keep these The Captain of our Salvation only taketh charge of his own Souldiers to lead them safe to eternal Glory and Happiness others are excepted Grace received from him is of little use to us if we fight not Therefore besides watching there must be resisting This Resistance must be First Earnest and vehement such as cometh from an hatred of sin as sin The Light of Nature will rise up against many sins especially at first as sin is a disorder and inconvenience but this is but partial and soon tireth but the resistance required of Christians is such as ariseth from a constant hatred Rom. 7.15 That which I do I allow not for what I would that do I not but what I hate that do I. When Eve speaketh faintly the Devil reneweth the assult Gen. 3.3 Of the fruit of the tree which is in the midst of the garden God
he may devour with the World Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend to the world is the enemy of God with the Flesh Rom. 7.15 For that which I do I allow not for what I would that I do not but what I hate that do I there is the strife described Now we resist 1. By strength of resolution Dan. 3.18 We will not serve thy gods nor worship the golden image which thou hast set up Psal. 39.1 I said I will take heed unto my ways that I offend not with my tongue 2. Partly by hazarding our temporal interests Heb. 12.4 Ye have not yet resisted unto blood striving against sin Rev. 12.11 They overcame by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 3. By opposing gracious considerations Gen. 39.9 How shall I do this wickedness and sin against God 1 Joh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one by opposing reasons out of Scripture or arguing strongly against sin 4. By praying or crying strongly for help when we are sensible of the burden of sin Rom. 7.24 O wretched man that I am who shall deliver me from this body of death 5. But chiefly by being acquainted with all the Christian Armor and the use of it we must not go one day unarmed but be armed cap-a-pee with the Helmet of Salvation which is Hope the Breast-plate of Righteousness the Girdle of Truth the Shoes of the Preparation of the Gospel of Peace the Shield of Faith the Sword of the Spirit The Apostle beginneth with First The Girdle of Truth whereby is meant a sincere and honest intention to be what we seem to be Satan useth wiâ—es but we must not imitate our Adversary in deceit but labour for Truth of Heart which as a Girdle is strength of the loins Secondly The Breast-plate of Righteousness which is a Principle of Grace inclining us to obey God in all things or a fixed purpose and endeavour to give God and man their due This secureth the breast or vital parts Thirdly The Feet must be shod We meet with rough ways as we are advancing to Heaven and Souldiers had their Greaves or brazen Shoes to defend from sharp-pointed Stakes fixed by the Enemy in the ground over which they were to march This Preparation is a readiness of mind to suffer any thing for Christ this is built on the Gospel of Peace Acts 21.13 Then Paul answered What mean ye to weep and break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus 1 Pet. 3.15 Sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear We must be ready to confess Christ in Persecutions and dangers When we have a sense of our peace and friendship made up between God and us by Jesus Christ and our great and eternal interests are once setled what need a Believer fear Fourthly The Shield of Faith which covereth the whole body a sound belief of the Mysteries of the Gospel and the Promises thereof especially a clear sight of the World to come They that have such a Faith see a sure foundation to build upon On the one side the Righteousness of Christ or the Promises of the Gospel to a penitent Believer of Pardon of strength to maintain Grace received and finally of eternal Life on the other side Threats to impenitent and sensual persons Fifthly The Helmet of Salvation which is a well grounded hope of eternal Life 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation This maketh a Christian hold up his head in the midst of all encounters and sore assaults he that often looketh above the Clouds and expecteth within a little while to be with God in the midst of the Glory of the World to come why should he be daunted Sixthly The Sword of the Spirit This is a Weapon both offensive and defensive it wardeth off Satans blows and maketh him fly away wounded and ashamed If Satan saith O it is too soon to mind Religion he hath the word ready Eccles. 12.1 Remember thy Creator in the days of thy youth If that it is too late then Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life If that his sins are too great or too many to be pardoned then Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon If Satan tempt him to live sensually Rom. 8.13 If ye live after the flesh ye shall dye If to defile himself with base Lusts 1 Thess. 4.3 4. This is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour If to a negligent careless Profession then Phil. 2.12 Work out your own salvation with fear and trembling 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory If to despondency and fainting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness SERMON XVI ROM VI. 15 What then shall we sin because we are not under the Law but under Grace God forbid HERE the Apostle preventeth an absurd Conclusion which might be inferred by people of a libertine Spirit from what he had said in the former verse either from the first or the last clause the Priviledge or the Reason from either carnal men might collect what might be matter of security to them in sin either because of the Priviledge Sin shall not have dominion over you therefore they might let loose the reins sin should not reign and consequently not damn Or else from the Reason Ye are not under the Law but under Grace the Negative part might seem to infer an exemption from the Duty of the Law the Positive But under Grace which provideth pardon for the lapsed they might infer hence that therefore they might sin impunè without any fear of punishment So that in short three Doctrines of Grace are apt to be abused First The free Pardon or exemption from Condemnation which the new Covenant hath provided for Sinners therefore they might sin securely no harm would come of it Secondly The Liberty and Exemption from the Rigour of the Law which requireth things impossible at our hands under the penalty of the Curse as if this had freed us from all manner
Law of God Rom. 8.7 Some bewray an obstinate wilfulness as others do a negligent carelesness they beat down whatsoever standeth in the way of their sins neither right nor reason nor shame nor fear can restrain them though a Commandment standeth in their way they break through nothing can stop the course of a Sinners violently pursuing his Lusts as Baalam went madly on against all the rebukes of God either in his Conscience or external Providence 4. Though all the Unregenerate are void of Righteousness yet they are not all alike sinful There is a difference between unrenewed men some are more some less gross in the out-breaking of their sin some are more filthy but all are gone out of the way there is none that doth good no not one Psal. 14.3 they all agree in this That none of them doth or can do any thing at all commanded by God as commanded from righteous Principles and for right Ends. Some may be free from outward Vice as Paul was touching the righteousness of the Law blameless Phil. 3.6 Our Lord saith Mat. 5.20 Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of Heaven though there is some external conformity to the Law outward austerity and strictness yet no inward purity and holiness 5. That where men are changed by Grace certain it is they must away with their former sinful life partly because the Gospel-rule requireth it Mat. 9.13 I am not come to call the righteous but sinners to repentance and Repentance is a turning of the Soul from sin to God God may be reconciled to our persons never to our sins partly because this is the end of that Grace that hath wrought the change in us Luke 1.74 75. That we being delivered out of the hands of our enemies should serve him without fear in holiness and righteousness before him all the days of our lives partly because the nature of the thing sheweth it If there be any sound change we have changed Masters and work way and end business and hopes and therefore our Conversation will be quite otherwise than it was before and the course of our Endeavours will be turned into another Chanel Eph 5.18 And be not drunk with wine wherein is excess but be ye filled with the Spirit we have other work to do and other happiness to seek after Phil. 3.19 20. Who mind earthly things but our conversation is in Heaven 6. When men shake off the yoke of Sin for Righteousness they should be as free from Sin as formerly they were from Righteousness Now here I will shew I. How far this should be II. Why this should be I. To state it How far this can or should be For the difficulty lieth here How we can be as free from Sin as formerly from Righteousness since after Conversion there is a mixt Principle in us I answer This is to be considered two ways quoad Conatum quoad Eventum 1. Quoad Conatum as to Endeavour which is to get rid of all sin a sincere Christian doth so give up himself to a holy Life as to watch and pray and strive against all sin this is his endeavour and if it were possible he would root out all this is his aim business and constant care but because he obtaineth not his end he is troubled Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death In the mean time he hath the setled bent of his Will and Conscience to satisfie him Heb. 13.18 Pray for us for we trust we have a good conscience in all things willing to live honestly His Soul is bent and his Endeavours are accordingly 2. Quoad Eventum he is so far free from sin as carrieth a good proportion with his freedom with Righteousness in his carnal Estate His freedom from Righteousness was consistent from urgings of Conscience which pleaded Gods Right with great earnestness God doth not so far forsake Mankind as to leave them without all convictions of their Duty or some inclinations to it but it is weak and ineffectual So now his freedom from sin is not altogether to be free from the urgings of sin for the carnal Principle is still within him and a warring working Principle it is and doth not lie idle in the Soul But as then men were free from Righteousness by their carelesness of it or averseness from it so now they that have changed Masters and Estates are to be so â—ar free from sin as not to sin wilfully and by way of opposition to Grace any more nor yet negligently and carelesly to go on with their former course for if there be any known sin which they do not hate but had rather keep than leave it and do not pray and strive and watch against it they are not sanctified For the sanctified hate every false way Psal. 119.104 they pray against it ver 133. Order my steps in thy word and let not any iniquity have dominion over me they watch and strive against it to some degree of prevalency Psal. 18.23 I was also upright before him and I kept my self from my iniquity they cannot bear with sin they have a Nature which beareth an enmity and repugnancy to it as the carnal mind doth to the Law of God so doth this new Nature to sin 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God II. Why this should be so 1. Let us consider the Equity as to matter of Right it should be so 2. The Necessity as to matter of Evidence it must be so 3. The Conveniency as to matter of Benefit 1. The Equity as to matter of Right All Rules of Equity will oblige you to this whether you consider the Master the Work or the Reward First The Master if you consider how great and how good a Master you now serve if you consider him as great you can never do too much for him or as good not so much as he deserveth of you 1. As a great God he cannot be too much loved nor obeyed too exactly nor served too diligently all is short of the Greatness of his Majesty We have mean thoughts of his glorious Excellency if we think that any thing will serve the turn or that such a God will be put off with any thing though we have formerly consumed our strength in the service of sin yet a little slight obedience will be enough for God we need not be so strict and exact this is as bringing the sickly Lamb instead of the Male of the Flock And therefore God pleadeth his Majesty Mal. 3.14 I am a great King saith the Lord of Hosts Therefore if you have a greater Master than you had before you should do as much or more work than you did before Col. 1.10 That ye might walk worthy of the Lord unto all
so outgrow all feelings of Conscience 2. To stir up in the People of God this holy shame by reason of sin past and present It is a great help to the spiritual Life for when we make light of sin we are in danger of being overcome by it Therefore rouse up your selves Is the offending of the eternal God a slight thing Surely God doth not make his Laws for nought nor doth he make such a stir by his Word and Providence against a tame and harmless thing nor threaten men to Hell for small indifferent matters neither needed Christ to have dyed and done all that he hath done to cure a small and little disease More particularly 1. Sin is the Creatures Rebellion and Disobedience to the Law of the absolutely universal Soveraign 1 Joh. 3.4 Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 2. The Deformity of the noblest Creature upon earth Rom. 3.23 For all have sinned and come short of the glory of God 3. A stain so deep that nothing could wash it away but the Blood of Christ Rev. 1.5 6. To him that loved us and washed our sins with his own blood c. 4. It hath yielded a flood that drowned the World of Sinners yet it did not wash away their sins 2 Pet. 2.9 Bringing in the flood upon the world of the ungodly 5. Hell it self can never do it nor purge out the malignity of it therefore it hath no end Mark 9.44 Where their worm dieth not and the fire is not quenched 6. God himself doth loath the Creature for sin and nothing else but sin Zech. 11.8 Three shepherds also I cut off in one month and my soul loathed them Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Psal. 78.59 When God saw this he was wroth and greatly abhorred Israel II. As it sets forth the evil and the odiousness of Sin shame dogs Sin at the heels Doctrine That Sin is really the matter of Shame 1. It is so for the present it will make you loathsom to your selves infamous to others odious to God 1. Loathsom to our selves therefore a wicked man dareth not to converse with his own Heart but doth what he can to fly from himself to divert his thoughts from the sight of his own Soul or the view of his own natural face in the Glass of the Word Joh. 3.20 Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved There is a secret bosom-witness which they fear Job 27.6 My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live There needeth a great deal of do to bring a man and his Conscience together 2. Infamous to others he bringeth a blot upon himself Prov. 13.5 A righteous man hateth lying but a wicked man is loathsom and cometh to shame They are a disgrace to the Socieâ—y in which they live 2 Pet. 2.13 Spots are they and blemishes sporting themselves with their own deceivings while they feast with you Those that love sin in themselves hate it in another Tit. 3.3 We our selves also were sometimes foolish disobedient serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. Odious to God Psal. 14.2 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one and they are sensible of it and therefore grow shy of God 1 Joh. 3.20 21. 2. It will be much more so hereafter First At the Day of Judgment Shame is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of a just reproof and that chiefly from one in Authority most of all from the Judge of the World This is principally intended not shame of Face before men so much as shame of Conscience a lothness to come into Gods Presence Gen. 3.10 I was afraid or ashamed because I was naked and I hid my self There was Verecundia before an awful Bashfulness but not Pudor fear of Reproof and Blame that entred with sin much more when all things shall be opened and brought to light as at the great Day 1 Joh. 2.28 That we may have confidence and not be ashamed before him at his coming Wicked persons that are void of Righteousness and all Hypocrites that have been unfaithful and unthankful to him will then be ashamed Secondly In Hell Shame in the Damned is that troublous confounding sense of their lost Estate past Folly and evil Choice having now no hope of his Grace Dan. 12.2 Some shall arise to shame and everlasting contempt they shall be rejected by God as much as they now reject and disowne him Vse Well then let us walk more cautiously not return again to our wallowing in the mire lest we provide matter of grief and shame to our selves It is a Grace to be ashamed in a penitent manner but it is a sin to provide matter of shame anew The godly and wicked are both ashamed the one to get sin pardoned the other would have Conscience deadned the one to get sin mortified the other only to have ease within themselves though they wallow in sin and be not reconciled to God Gods Children are more watchful for the time to come but the other would only get rid of trouble Now if we cannot hope to prevail with the one we have great confidence the other will weigh his motive Will you once more render your selves odious to God a burden to your selves and live contrary to him whose Favour is your Life You have more to do with him than with all the World your happiness is to hold communion with him will you now you have eyes to see the odiousness of sin break through all the restraints which Light and Love lay upon you Thirdly The Apostles Argument is à damno it is harmful the end of sin is death The End may be taken for the Scope or for the Effect it is not scopus peccantis but finis peccati this is the issue it cometh unto we incur the penalty of eternal Death The Sinner hopeth for a better issue but the end of the work is Death it is finis operis though not operantis Doctrine If we continue in Sin we cannot expect other or better Fruit and Conclusion than eternal Death Now we find the Shame hereafter Death All that I shall say now shall be referred to these three Heads 1. It is terrible 2. It is just 3. It is certain 1. It is terrible if we consider the loss a separation from the blessed Presence of God the Disciples wept when Paul said Ye shall see my face no more O what will be our case and plight when God shall say Depart ye cursed ye shall see my face no more
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
his Offices John 15.26 But when the comforter is come whom I will send to you from the father even the spirit of truth that proceedeth from the father he shall testifie of me And John 16.14 He shall take of mine and glorify me He revealeth the tenor of Christs Doctrine and attests the truth of it by his gifts and graces bestowed upon the Church and to every one of us in particular by his powerful effects in our hearts Therefore 't is said We are witnesses of these things and so is the holy ghost which he hath given to them that obey Acts 5.32 Christ that taught us the Christian Religion doth work it in us by his Spirit and so doth confirm it to us and partly Because by this means all the Divine persons have their distinct work and share in our recovery to God 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the sanctification of the Spirit unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing the Son as Purchasing the Spirit as Sanctifying and inclining us to God As the Father must not be without the Glory of his free grace nor the Son of his infinite merit so neither the Holy Ghost of his powerful and effectual application and partly also because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons The Spirit is the effective power of God therefore he it is that causeth our life or by regeneration infuseth a new Life into us Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways I prove it by three Arguments The first is taken from the nature of the thing it self certainly we cannot live independently without the influence of God for all Life is originally in him and from him conveyed to us and that by his Spirit In life natural 't is clear all that God did in Creation was done by his Spirit Job 26.13 By his spirit he hath garnished the Heavens his hands hath formed the crooked serpent The Spirit is the immediate worker in the Creation of the World by his concurrent operation with the Father and the Son all things were produced he speaketh there of the Heavenly Bodies and Constellations And again in Psal. 114.30 Thou sendest forth thy spirit and they were created And when the Creation of man is spoken of Mal. 2.15 Did he not make one yet had he the residue of the Spirit 'T is true also of Spiritual life which is called a new Birth and no man can enter into the kingdom of God but he that is born of water and the spirit John 3.5 and 't is called a new Creature All Creation is of God 2 Cor. 5.17 18. A resurrection to life or a quickning dead Souls Eph. 2.1 5. And you hath he quickened who were dead in trespasses and sins Even when we were dead in sins hath he quickened uâ— together with Christ. And therefore the Spirit of Life is from God Now if God effecteth all these things by his Spirit to whom but him alone is our Salvation to be ascribed as the Scripture doth frequently mention My second Argument is taken from our incapacity to help our selves and recover our selves from the Devil the World and the Flesh to God so blind are our minds so depraved are our hearts so strong are our Lusts and so many are our Temptations and so inveterate are our evil Customs that nothing will serve the turn but the Spirit of God who doth open the eyes of our mind Eph. 1.18 Change our hearts Titus 3.5 reconcile our alienated and estranged affections to God that we may return to his Love and live in Obedience to him and finally be presented before him as fit to live for ever in his Presence 1 Cor. 21.22 And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreprovable in his sight All this doth the powerful and All conquering Spirit of God by vertue of the meritorious purchase of Christ. In short he findeth in us such addictedness to Sin such a love to the present World such indulgence to the Flesh as beareth down both reason and the authority of God that no less Agent can do the work My third reason is taken from the subsequent effects If this life be strengthned by the spirit 't is much more wrought and infused by the spirit at first when all is against it Now the Scripture is copious in asserting the supply of the Spirit of Christ as necessary to do and suffer the Will of God Eph. 3.16 Strengthned with all might in the inner man from the spirit 1 Pet. 4.14 The spirit of God and of glory resteth upon you Surely he that must help us when we are living musâ— quicken us when we are dead and he that is necessary to break the force of our carnal affections still after they have received their Deaths Wound was absolutely necessary to overcome them at first when in full strength the necessity of strengthning grace doth much more shew the necessity of renewing grace for there needs much more power to overcome the corruptions of nature than to heal or prevent the infirmities of the Saints 2. The new nature is the product of the Holy Ghost John 3.6 That which is born of the spirit is spirit Men become spiritual in their dispositions inclinations actions and aims from the effects of the spirit of Regeneration which may be considered with respect to God or to man First How the converted Person or new Creature standeth affected to God seemeth to be set forth by the Apostle in that place 2 Tim. 1.7 For we have not received the spirit of fear but of love and power and a sound mind I shall explain it Observe in the negative description but one part only of Mortification is mentioned deadness to the fears of the World but that defect may be supplied from another Scripture The spirit lusteth against the flesh Gal. 5.17 he deadneth us to the delights and hopes of the world as well as the fears and sorrows but the one is understood in the other for this spirit causeth us to prepare for sufferings in the world and to look for no great matters here but to expect crosses losses wants persecutions injuries painful sicknesses and death and doth fortifie us against all bodily distresses that we are not greatly moved by them considering our relation to God and Interest in blessedness to come which doth weigh down all so 't is not a spirit of fear But then you must enlarge it by considering the main work of the spirit which is to subdue the lusts of the flesh that the government of God may be set up in our Hearts for the flesh is the great rebel against God and sanctified reason Therefore we must obey the spirit and take
of condemnation to Death if you be not sensible of the evil and burden of Sin yet surely you should flee from wrath to come Is that a slight matter to you our first and quickest sense is of wrath when our hearts are made more tender we feel the burden of sin fear worketh before shame and sorrow Therefore surely he that considereth his deep necessity should cry our Oh wretched man that I am who shall deliver me from this body of death Rom. 7.24 2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus Surely the Blood of Jesus can purge your consciences from dead works that you may serve the living God Heb. 9.14 There is a Covenant all the promises of which in Christ are Yea and Amen 2 Cor. 1.23 The Covenant of night and day may sooner be dissolved than this Covenant broken or repealed There is the Spirit also who can subdue your strongest lusts and is ready to help you to mortifie the deeds of the body and to reclaim you from your vain pleasures 3. How comfortable it will be for you when once this work is in progress and you begin to pass from Death to Life every step will be sweet to you and as you grow in grace you do apace advance to Heaven Prov. 3.17 All her ways are pleasantness and all her paths are peace 2 Vse Let us examine whether we have received this regenerating grace to free us from the reign of sin Some are free in shew but others are free indeed John 8.36 Some have the outward badges of Liberty are Christians in name receive Sacraments and enjoy the Ordinances but not the grace in and by the Ordinances You may know the state of your service by the course of your life are you as ready to do any thing for God as before for sin Rom. 6.18 3 d Vse If we be free let us not return to our old slavery again Gal. 5.1 Stand fast in the liberty wherein Christ hath made you free and be not intangled again in the yoke of bondage Especially that chief part of freedom from the dominion of sin Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof And the 14 verse For sin shall not have dominion over you for ye are not under the law but under grace SERMON IV. ROM VIII 3 For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh HERE the Apostle explaineth himself and sheweth how the law of the spirit of life in Christ Jesus doth make us free from the law of sin and death In the words observe three things 1. The deep necessity of mankind For what the law could not do in that it was weak through the Flesh. 2. The means of our deliverance or Gods merciful provision for our relief The means are two First Christs incarnation Secondly His Passion 1. His incarnation in these Words and God sending his own Son in the likeness of sinful flesh 2. His Passion and for sin or by a Sacrifice for Sin 3. The end or benefit accruing to us thereby Condemned Sinint he Flesh. Doct. from the whole That when man could by no means be freed from Sin and Death God sent his Son to be a sacrifice for sin that our liberty might be fully accomplished The Apostles method is best I shall therefore follow that 1. The deep necessity of mankind is argued and made out by this reason That it was impossible for the Law to do away Sin and justifie man before God so he saith For what the law could not do in that it was weak through the flesh That is through the corruption of our natures we being Sinners and unable to perform the Duty of the Law To understand the force of this reason take these considerations 1. That it was necessary in respect of Gods purpose and decree that we should be freed from Sin and Death For God would not have mankind utterly to perish having chosen some to Salvation and Repentance and so leaving others without excuse therefore the strict Judgment of the Law is debated upon this Argument Psal. 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And again Psal. 130.3 If thou Lord shouldst mark iniquity Lord who shall stand According to the first Covenant none can escape Condemnation now this consisted not with the purposes of the Lords Grace who would not lose the whole Creation of mankind God hath shewed himself placable and merciful to all men and hath forbidden despair and continued many forfeited mercies and did not presently upon Sinning put us in our everlasting estate as he did the fallen Angels but rather is upon a Treaty with us 2. God resolving to restore and recover some of mankind it must be by the old way of the Law or by some other course The old way of the Law claimeth the first respect and precedence of consideration for take away Christ and the Gospel nothing more divine and perfect was given to man than the Law this was first intended by God for that end as the Scriptures every where witness and God will not depart from his own institutions without evident necessity for he doth nothing in vain or without necessary cause and reason Gal. 3.21 If there had been a law given which could have given life verily righteousness had been by the Law God would have gone no further than his first transaction with man Again 't is said Gal. 2.21 If righteousness had been by the Law then Christ is dead in vain If there had been any other way possible in Heaven or in earth than the death of Christ by which the salvation of lost sinners could have been brought about Christ would not have died no our disease was desperate as to any other way of cure before this great Physitian took our case in hand Christ is of no use till our wound be found incurable and all other help in vain 3. The Law coming first into consideration as our remedy its impossibility to justifie and give life needs to be sufficiently demonstrated for till we are dead to the law we shall but carelesly seek after the Grace of God in Jesâ—s Christ therefore doth the Scripture travel so much in this point and sheweth us we must not only be dead to sin and dead to the world but dead to the law before we can live unto God Gal. 2.19 I through the law am dead to the law that I may live unto God and again Rom. 7.4 Ye are become dead to the law by the body of Christ that ye may be married to another even to him that was raised from the dead that ye may bring forth fruit to God These two places shew the means how we become dead
to the law partly through the law requiring a righteousness so exact and full in order to life as the corrupt estate of man cannot afford partly by the body of Christ introducing a better hope that is his crucified body which is the foundation of the new Covenant besides Paul argueth this that the law doth only discover sin but cannot abolish it but doth increase it rather it bindeth over to death and therefore cannot free from death and so to fallen man 't is a law of sin and death and then answereth the Objections that might be brought against this Is therefore the law sin God forbid Rom. 7.7 and verse 10. The commandment which was ordained to life I found to be unto death and so was a law of death and working wrath and all not because of any defect in Gods institution but the weakness of our flesh that is the corruption of our nature nature being depraved cannot fulfil it or yield perfect obedience to it Once more 't is said Acts 10.39 By him all that believe are justified by the law of Moses The Law of Moses was either the ceremonial law All the oblations and Sacrifices the washings and the offerings then required could not take away sin for they were but shadows and figures of what was to come Heb. 9.9 They were figures which could not make him that did the service perfect as appertaining to the conscience and again Heb. 10.1 4. They were shadows of good things to come and it was not possible that the blood of bulls and goats should take away sins They might obtain some temporal blessings or remove some temporal judgments as they obeyed God in them but did little as to the ease of the soul as it was conscious of sin or under fears of the eternal punishment they that looked beyond them to the Messiah to come with an humble and penitent heart might have their consciences cleansed from dead works Every effect must have a cause sufficient to produce it The blood of bulls and goats was no such cause had no such vertue the effect was far above it there was a more precious blood signified and shadowed out thereby that could do it indeed Or secondly the moral law given by Moses partly because we cannot keep it of our selves and the best works that the regenerate perform are so imperfect and mixed with so many infirmities and defects that they stand in need of pardon Jam. 3.2 In many things we offend all of us Our righteousnesses are as filthy rags Isa. 64.6 and partly because they cannot fatisfie for the least sin whereby the Infinite Majesty of God is provoked This is only spoken to shew why the Scriptures do so often speak of the weakness of the Law and how impossible it is the Law should give us life that we may wholly be driven to Christ. 4. The utter impotency of the Law to produce this effect may be known by these two Things which are necessary to salvation Justification and Sanctification The Law can give neither of these 1. It cannot give us Justification unto life the Law promiseth no good to sinners but only to those that keep and observe it he that doth them shall live in them Do and live sin and die this is the voice of the law that was a way whereby an innocent person might be saved but not how a sinner might be saved The Law considered us as innocent and required us to continue so Cursed is every one that continueth not in all the words of the law to do them Gal. 3.20 But alas all we have broken with God Rom. 3.23 We have all sinned and are come short of the glory of God The Gospel considereth us in this sinful estate and therefore it promiseth remission and requireth repentance both the priviledg and the duty concern our recovery to God Secondly If the law could be fulfilled for the future past sins would take away all hope of reward by the law for the paying of new debts would not quit old scores what satisfaction shall be given for those Transgressions let me express it thus the paying of what we owe will not make amends for what we have stolen we have robbed God of his Glory and Honour tho for the future we should be obedient to him yet who shall restore that we have taken away Or satisfie for the wrong done to Gods Justice Thirdly The law had no power of taking away of sin but only of punishing of sin as it threatned death to the sinner but how we should escape this death it told us not being all shut up under sin we are shut up under wrath and there is no escape but by Jesus Christ. 2. It cannot give us sanctification It calleth for duty and puts in mind of it but giveth no strength to perform it for being corrupted within we are little wrought upon by a law without to which our hearts stand in such enmity and contrariety but let me prove it by two Arguments 1. They that did not keep themselves in innocency cannot recover their integrity now 't is lost 'T is easier to preserve life than to restore it when once dead any fool may open the Flood gates but when once the waters are broken in who can recall them Job 14.4 Who can bring a clean thing out of an unclean not one that is who can purifie his heart when 't is once defiled with sin This is an evil not to be remedied by instruction but inclination 2. Suppose they could recover themselves they would soon lose it again As Adam gave out at the first assault so we would be every moment breaking with God the sure estate and the everlasting Covenant is provided for us by Christ and our condition by Grace is more stable God by Christ hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9 God is faithful by whom ye were called Austin compareth the state of Job and Adam Job was more happy in his misery than Adam in innocency he was victorious on the Dunghil when the other was defeated on the Throne he received no evil counsel from his wife when the first Woman seduced Adam he by grace despised the assaults of Satan when the other suffered himself to be worsted at the first temptation he preserved his righteousness in the midst of his sorrows when the other lost his innocency in paradise So much better is it to stand by the Grace of Christ than our own free will the broken vessel being cemented again is strongest in the crack Well then you see that our misery is such that God only can help us by some new treaty of relief and therefore let us see what God hath done for us Secondly The means of our deliverance they are tvvo his Incarnation and Passion 1. His Incarnation He sent his Son in the likeness of sinful flesh let me first open the words Secondly shew what benefit we have
thereby 1. Christs coming in the likeness of sinful flesh implieth that it was the nature of sinful men that he had a true humane nature as other men have but not a sinful nature in some places 't is said he was made in the likeness of men Phil. 2.7 and Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren in other places sin is excepted tempted in all points like us except sin Heb. 4.15 and Heb. 7.26 He assumed the true and real nature of man with all the same essential properties which other men have only sin is exepted that infection was stopped by his supernatural Conception through the power of the Holy Ghost in short he came not in sinful flesh but in the likeness of sinful flesh he took not our nature as in innocency but when our blood was tainted and we were rebels to God 2. He took not the humane nature as it shall be in glory fully without sin There will a time come when the humane nature shall be perfectly glorified But Christ took our nature as it was cloathed with all natural sinless infirmities even such as are in us The punishment of sin as he assumed a mortal body and death to us is the fruit of sin Rom. 6.23 and 5.12 he was hungry weary pained as we are 3. He was counted a sinner condemned as a sinner exposed to many Afflictions such as sinners endure yea bore the punishment of our sin The Jews accused him of Sedition and Blasphemy two of the highest crimes against either Table the standers by looked on him as one stricken and smitten of God Isa. 53.4 Yea God made him to be sin 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him and Heb. 9.28 So Christ was once offered to bear the sins of many Let us next consider 2. What benefit have we thereby Because Christs flesh is meat indeed to feed hungry souls I shall a little insist upon that it being so useful to us when we are Sacramentally to eat the flesh and drink the blood of the Son of God 1. He came in our flesh that thereby he might be under the law which was given to the whole race of mankind Gal. 4.4 made of a woman made under the law His humane nature was a creature and bound to be in subjection to the Creator but then you will say if Christ obeyed the Law for himself what merit could there be in his Obedience Much every way because he voluntarily put himself into this condition as a man that was free before if he remove his dwelling into another Country and Dominion merely for his friends sake he is bound to the laws of that Countty how hard soever they be and the merit of his love is no way lessened because he did it voluntarily and for friendships sake Well then there is much in this that Christ who was a Soveraign would become a Subject and obey the same laws that we are bound to keep not only to be a pattern and example to us but by his obedience to recover what by our disobedience was lost and be a fountain of Grace and Holinese in our nature 2. That in the same nature he might suffer the penalty and curse of the law as well as fulfil the duty of it and so make satisfaction for our sins which as God he could not do We read he was made a curse for us Gal. 3.13 and Phil. 3.8 he was obedient to the death even the death of the cross Death was threatned and a curse denounced against those that obeyed not the Law and we being guilty of sin could by no means avoid this death therefore Christ came in the sinners room to suffer death and bear the curse for us to free us from the law of sin and death and by this means the justice of God is eminently demonstrated the Lawgiver vindicated and the breach that was made in the frame of Government repaired and God manifested to be holy and a hater of sin and yet the sinner saved from destruction 3. That he might cross and counterwork Satans design which was double first to dishonour God by a false representation as if he were envious of mans happiness Gen. 3.5 God doth know that in the day ye eat thereof your eyes shall be open and ye shall be as Gods knowing good and evil That is sufficient to themselves without his direction Satans aim was to weaken the esteem of Gods goodness in our hearts now when Christ will take flesh and dwell among us and do whatsoever is necessary for our restauration and recovery His goodness is wondrfully magnified and he is represented as amiable to man not envying our knowledg and happiness but promoting it at the dearest rates That God should be made man and die for sinners it is the highest demonstration of his goodness that can be given us 1 John 4.9 In this was the love of God manifested towards us that God sent his only begotten Son into the world that we might live by him What greater proof can we have that God is not envious but loving yea love its self Secondly Satans other design was to depress the nature of man who in innocency stood so near unto God that falling off from our duty we might fall also from that firmament of glory wherein God at our Creation had placed us and upon the breach there might be a great distance between us and God Now that the humane nature so depressed and abased by the malicious suggestion of the Devil should be so elevated and advanced and set far above the Angelical Nature and admitted to dwell with God in a personal Union Oh! how is the design of the Devil defeated The great intent of this Mystery God manifested in the flesh was to make way for a nearness between God and us Christ condescended to be nigh to us by taking the humane nature into the unity of his Person that we might be nigh unto God not only draw nigh unto him now in the Evangelical Estate but be everlastingly nigh unto him in heavenly Glory When we first enter into the Gospel-state we that were afar off are said to be made nigh in Christ Eph. 2.13 but this is but a preparation for a closer Communion Conjunction and nearness to God when we shall be ever with the Lord 1 Thes. 4.17 4. To give us a pledg of the tenderness of his love and compassion towards us For he that is our kinsman bone of our bone and flesh of our flesh will he be strange to his own flesh Especially since he is not so by necessity of nature but by voluntary choice and assumption we could not have such confident and familiar discourse with one who is of another and different nature from us nor put our suits into his hands with such trust and assurance 't is a motive to man Thou shalt not hide thy self
yet alive the man was to lay his hand on the head of the Sacrifice confessing his sins Lev. 16.21 and putting them on the Sacrifice Secondly the sacrifices were substituted into the place of the offender and the beasts died for him so did Christ die not only in bonum nostrum for our good but loco vice omnium nostri in our stead and room Isa. 53.4 surely he hath born our griefs and carried our sorrows he was wounded for our transgression Thirdly The offerings offered to God in our stead were consumed and destroyed If things of life killed or slain other things were either burnt as frankincense or spilled and poured out as wine There was a destruction of the thing offered to God for sin in mans stead so Christ was to die or to shed his blood to put away sin by the sacrifice of himself Heb. 9.26 He appeared to put away sin by the sacrifice of himself All the Offerings typified Christ but more strictly the sacrifices which were of living beasts some whereof were killed slayed burnt some rosted and fried on coals some seethed in pots all which were shadows of what Christ endured who is the only true propitiatory sacrifice wherein provoked Justice rests satisfied 4. The effects of the sacrifices all either respect God or sin or the sinner God was pacified or propitiated the sin expiated the sinner reconciled that is to say justified sanctified 1. God was pacified propitiated or satisfied the law being obeyed which he had instituted for the doing away of sin not satisfied or propitiated as to the eternal punishment by the mere sacrifice but so far as to prevent many temporal Judgments which otherwise would fall upon them for the neglect of Gods Ordinances but the true propitiation is Christ 1 John 2.2 Who gave himself to be a propitiation for our sins Propitiation implieth Gods being satisfied pacified appeased to us so as to become merciful to us Secondly The sin for which the sacrifice was offered was purged expiated as to the legal guilt there was no more fault to be charged on them as to the remedy which that Law prescribed but the true purgation of the conscience from dead works belongeth only to the Son of God Heb. 9.14 Thirdly The effect on the sinner himself was the sinner coming with his sin offering according to Gods institution was pardoned or justified so far as to quit him from temporal punishment both before God and man The Magistrate could not cut him off he having done what the law required for his sin or trespass nor would God he having submitted to his ordinance yea he was sanctified so far as to be capable of legal worship Heb. 9.13 for if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh c. but now as to Christ the sinner is justified by the free and full remission of all his sins Matth. 26.28 For this is my blood of the new testament which is shed for many for the remission of sins and sanctified with an internal and real holiness Heb. 10.10 We are sanctified by the offering of Jesus Christ once for all perfectly justified and perfectly sanctified Heb. 10.14 By one offering he hath perfected for ever them that are sanctified That is with a perfection opposite to the legal institution not with a perfection opposite to the heavenly estate that cometh afterwards The ordinances of the legal covenant did what belonged to them but as to the removing of the internal guilt and eternal punishment they were not perfect without looking to Christ. 3. I come to the end and benefit When God sent his own Son surely he designed some great thing thereby what was his end and design He condemned sin in the flesh Two things must be explained first what is meant by condemning of sin Secondly what is meant by these words in the flesh 1. What is meant by condemning of sin To condemn is to destroy it because execution ordinarily followeth the sentence Therefore the sentence is put for the execution and the word condemn is used for weighty Reasons The Gospel is speaking of Justification or our not being cendemned Christ condemned that which would have condemned us by bearing the punishment of it in his own Person sin had conquered the world or subjected man to condemnation therefore Christ came to condemn sin that is to destroy it The Question then is Whether the Apostle doth hereby expound the Mystery of Sanctification or Justification I answer both are intended as they are often in these words which express the great undertaking of the Mediator which is to take away sin there is a damning Power and a reigning power in sin now if condemning sin be destroying of sin or taking away its power by his expiatory Sacrifice then not only the pardon of sin but the mortification of the flesh is intended 2. What is the sense of those Words in the flesh Is it meant of the flesh of Christ or our flesh Both make a good sense I prefer the latter First he condemned sin in the flesh or by the crucified body of Christ exacting from him the punishment due to sin Secondly in our flesh that is sin which by our flesh rendreth us uncapable of fulfilling the law of God or obnoxious to his Vengeance This was destroyed by the death of Christ Our old man was crucified with him Rom 6.6 and in conversion the vertue is applied to us when sin received its Deaths Wound by Vertue of Christs Death or Sacrifice 1. VSE is Information To shew the hainous nature of sin God hath put a brand upon it and shewed how odious it is to him nothing short of the Death of Christ could expiate such a breach between God and his creatures Christ must die or no Reconciliation Christs Death doth lessen and greaten sin it greatens the nature of it to all serious beholders it lesseneth the damning effect of it to the penitent believer 2. If Christ came to destroy sin accursed are they that cherish it These seek to put their Redeemer to shame tie the cords the which he came to unloose 1 John 5.8 Christ came to destroy the works of the Devil 3. Christ did not abrogate the law but took away the effects and consequents of Sin committed against the law The sinner was obnoxious to the Justice of the Lawgiver and Judge the law could not help him but the Son of God came to fit us again for our Obedience 2. VSE is To exhort us to consider first our misery how unavoidably our perishing was had not God found out a remedy for us In our corrupt estate we neither could nor would obey the Law the duty became impossible both as to the tenor of the law and the temper of our hearts and then the penalty is intolerable 2. Our remedy lies in the Incarnation and Passion of the Son of God that in so intangled a case he could
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
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
but be raised up from the grave and their vile bodies be changed like unto the Glorious Body of their Redeemer SERMON XIV ROM VIII 11 If the Spirit of him that raised up Iesus 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 Apostle is answering a doubt How there is no Condemnation to them that are in Christ since death which is the fruit of sin yet remaineth on the Godly Answer 1. By concession that sin is indeed the seed and original of mortality the body is dead because of sin Not only the carnal undergo it but the justified tho the guilt of sin be taken away by a pardon and the dominion and power of it be broken by the Spirit of Christ yet the being of it is not quite abolished and as long as sin remaineth in us in the least degree it maketh us subject to the power of death 2. By way of correction He opposeth a double comfort against it Destruction by sin is neither total nor final First Not total 't is but an half death v. 10. The spirit is life because of righteousness Secondly Nor final it hath a limit of time set which when it is expired the body shall have an happy Resurrection and that by vertue of the same spirit by which the soul is now quickned so that mark both parts receive their happiness by the spirit the soul and the body the soul tho it be immortal in its self yet the blessed immortality it hath from the spirit the spirit is life because of righteousness and the dead body shall not finally perish but be sure to be raised again by the same spirit If the spirit of him c. In the Words we have 1. The condition upon which the Resurrection is promised if the Spirit 2. The certainty of performance set forth 1. By the Author or efficient cause he that raised up Jesus from the dead 2. By his spirit that dwelleth in you the way and manner of working 1. The condition A Resurrection is necessary but an happy Resurrection is limited by a condition Phil. 3.11 If by any means 2. The certainty of performance 1. From the Author of God described by his eminent and powerful work he that raised up Jesus from the dead This is mentioned partly as an instance of his power and partly as an assurance of his will first an instance of his power Eph. 1.18 19. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead the same power is still imployed to bring us to a glorious Eternity Secondly 'T is an assurance of his will for Christs Resurrection is a pattern of ours 1 Cor. 6.14 God hath both raised the Lord and will also raise up us by his own power 2 Cor. 4.14 Knowing that he that raised up Jesus shall also raise us up by Jesus 2. For the way and manner of bringing it about by his spirit that dwelleth in us Where take notice 1. Of the Relation of the Holy Spirit to God Secondly His interest in and nearness to us 1. His relation to God He is called his Spirit and the Spirit of him that raised Jesus from the dead That is of God the Father The Holy Spirit is sometimes called the Fathers Spirit and sometimes Christs Spirit because he proceedeth both from the Father and the Son the Fathers Spirit John 15.26 When the Comforter is come whom I will send to you from the Father even the spirit of truth he is also called Acts 11.4 The promise of the Father and Christs Spirit Rom. 8.9 If any man have not the Spirit of Christ he is none of his and Gal. 4.6 God hath sent forth the Spirit of his Son into our hearts Now the Spirit being one in essence and undivided in Will and Essence with the Father and the Son surely the Father will by or because of the Spirit dwelling in us raise us again for Father Son and Holy Spirit are one and the same God 2. His interest in and nearness to us he dwelleth in us All dependeth upon that mark he doth not say he worketh in us per modum actionis transeuntis so he worketh in those that resist his work and shall perish for ever but per modum habitus permanentis as we are regenerated and sanctified and the effects of his powerful Resurrection remain in those habits which constitute the new nature so the Spirit is said to dwell in us and in the former verse Christ to be in us if Christ be in you the body is dead because of sin verse 10. Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them 1. I shall a little open this inhabitation of the spirit 2. Shew you why 't is the ground and cause of our happy Resurrection 1. For the first the inhabitation of the Spirit Dwelling may relate to a double Metaphor either to the dwelling of a man in his house or of God in his Temple of a man in his house 1 John 3.24 And he that keepeth his commandments dwelleth in him and be in him so it noteth his constant familiar presence or of God in his Temple 1 Cor. 6.16 Know ye not that you are the Temple of God and the spirit of God dwelleth in you Which noteth a sacred presence that presence as a God to bless and sanctifie the spirit buildeth us up for so holy an use and then dwelleth in us as our Sanctifier Guide and Comforter the one maketh way for the other first a Sanctifier and then a guide as a ship is first well-rigg'd and then a Pilot and by both he comforts us he hath regenerated and guided us in the way of holiness first he sanctifieth and reneweth us Tit. 3.5 But according to his mercy he saved us by the washing of Regeneration and the renewing of the Holy ghost and John 3.6 That which is born of spirit is spirit First he buildeth his House or Temple and then cometh and dwelleth in it Secondly He guideth and leadeth us in the ways of holiness Rom. 15.14 And my self also am perswaded of you my brethren that you also are full of godliness filled with all knowledg If we live in the spirit let us also walk in the spirit Gal. 5.25 Before we were influenced by Satan Eph. 2.2 Wherein in times past ye walked according to the course of this world according to the prince of the power of the air that now worketh in the children of disobedience He put us upon anger malice envy unclean lusts and noisome and filthy ways and we readily obeyed 2 Tim. 2.28 And that they may recover themselves out of the snares of the devil who are taken captive
crucified the flesh 'T is hypocrisie and perjury that the carnal and bruitish nature should reign in us baptism implyeth a vow we are baptized into the likeness of his death Rom. 6.3 Christ bound himself to communicate the vertue of his death and we bind our selves to die unto sin and to use all Christs instituted means to that end and purpose now if after that we are washed we still wallow in the mire and effect that life which we have renounced and gratifie what we should crucifie cherish the flesh rather than use Christs healing means to subdue it and purge it out our very baptism will sollicite the more severe vengeance and be a swift witness against us It were better scalding oyl had been poured upon us than the water of baptism and if there be any place in hell hotter than others 't is for hypocrites and perjured persons that have broken the vow of their God which is upon them this should the more sink into us because every covenant hath a curse included in it implicite or explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch A Consecration implieth an execration or imprecation of vengeance if we do contrary the Scripture abhoreth not this notion 't is said Neh. 10.29 they entered into a curse and an oath to walk in Gods law So it is in the new Covenant for all Christians do consent to the threats and punishments of the Gospel in case of failing in their duty as the Israelites were to give their Amen Deut. 29.41 to the curses of the law so we profess to submit to the law of grace and tenor of it In Mark 16.16 He that believeth not shall be damned We profess our consent to this law not to a part only but to the whole Now what ever Faith and Baptism calleth for that must be done or if it be wilfully left undone we approve the penalty as just and that God may rightly inflict it upon us Thus for the Justice of God 2. Now for the Wisdom The punishment is the greater to check the greatness of the temptation Much of the fleshly life is pleasant like the Eden of God to the besotted soul therefore God hath guarded it with a flaming Sword that fear may counterballance our delight 'T is an hard thing to bring a man to strive against his own flesh 't is born and bred with us and is importunate to be pleased but the end is death there must be a separation between the soul and sin or beeween the soul and God milder motives would do us no good against boisterous lusts and are not powerful enough to wean us from accustomed delights therefore is the punishment threatned the more dreadful and the sinful fear is checked by the severity of the intermination tho sense-pleasing and flesh-pleasing be sweet to a carnal heart 't will cost him dear The Wisdom of God is seen in Three Things 1. In punishing sin which is a moral evil with death and misery which is a natural evil In appointing that it should be ill with them that do evil these are fitly sorted Deut. 30.15 See I have set before thee life and good death and evil The evil of sin is against our duty and the evil of punishment against our interest and happiness now if men will willingly do what they should not 't is equal they should suffer what they would not what is against their wills these two are natural relatives sin and misery good and happiness we find some of this in our selves we have compassion of a miserable man whom we esteem not deserving his misery we think 't is ill placed there and we are also moved with indignation against one that is fortunate and successful but unworthy the happiness he enjoys which sheweth man hath an apprehension of a natural harmony and order between these things sin and misery goodness and felicity 2. The Wisdom of God lyeth in this that the love of pleasure which is the root of all sin should end in a sense of pain Man is a very slave to pleasure Tit. 3.3 Serving divers lusts and pleasures 'T is ingrained in our natures therefore to check it the Lord hath threatned the pains of the second death and this method our Lord approveth as most useful to draw us from our beloved sin Matth. 5.29 30. Better one member suffer than the whole body to be cast into hell In short God hath so proportioned the dispensation of joy and sorrow pleasure and pain that 't is left to our choice whether we will have it here or hereafter whether we will have pleasure as the fruit of sin or as the reward of well-doing both we cannot have you must not expect to enjoy the pleasures of Earth and Heaven too and think to pass from Delilahs Lap into Abrahams Bosom Luke 16.25 Son in thy life time thou receivedst thy good things and Jam. 5.5 Ye have lived in pleasure upon earth You have been merry and jocund but your time of howling and lamenting then cometh far beyond the degree of your former rejoycing 3. By setting eternal pains against momentary pleasures that ye may the better escape the temptation Momemtaneum est quod delectat eternum quod cruciat The pleasures of sin are but for a season Heb. 11.25 But the pains of sin are for evermore if the fearful end of this delightful course were soundly believed or seriously considered it would not so easily prevail upon us 'T is the Wisdom of our Lawgiver that things to come should have some advantage in the proposal above things present that the joy and pain of the other world should be greater than the comfort and pleasure of this world which is a matter of sense for things at hand would certainly prevail with us if things to come were not considerably greater therefore here the pain is short and so is the pleasure but there 't is eternal Those that will have their pleasure here they shall have it but to their bitter cost but those that will work out their salvation with fear and trembling will by the spirit mortifie the deeds of the body pass through the difficulties of Religion shall have pleasure at his Right Hand for evermore Psal. 16.11 3. 'T is consistent with his love and goodness This is necessary to be considered First Because we are apt to think hardly of God for his threatnings 'T is for our profit to give warning and to bring us to repentance and that we may take heed and escape these things he threatneth that he may not punish and he punisheth in part that he may not punish for ever The first awakening is by fear afterwards shame sorrow and indignation the curse driveth us to the promise First we look upon sin as damning then as defiling first as it fits us for Hell then as it unfits us for Heaven 2. 'T is a benefit to the world Punishment among men because of the degeneracy of the world is a more powerful engine of
is usually the Note of an Instrument yet the Spirit is not our Instrument but we are his he first worketh by us as Objects then by us as Instruments and therefore tho the duty falleth upon us and we are said to do it by the Spirit yet it must be thus understood W are the principal parties as to Obligation of duty but as to Operation and Influence of Grace the Spirit is the principal 2. In the duty there is the Act mortifie the Object the deeds of the body 1. The act mortifie I shall open it more fully by and by only note for the present First Sin is alive in some degree in the justified Otherwise what need it to be mortified The Exhortation were superfluous if sin were wholly dead 2. It noteth a continued Act We must not rest in a Mortification already wrought in us He saith not If ye have mortified but if ye do mortifie this must be our daily practice not done now and then or by fits if we always sincerely labour to mortifie the deeds of the body we are in the way of life 3. It sheweth that this work must not be attended slightly or by the by but carried on to such a degree as corruption may be weakned or lye a dying or be upon the declining hand the success and event is considerable as well as the endeavour where the event dependeth upon outward and forreign causes a man hath comfort in doing his duty whatever the success be but here where the event falleth within the compass of our duty its self there it must be regarded we must so oppose sin that in some sort we may kill it or extinguish it not only scratch the face of it but seek to root it out at least that must be our aim 4. Mortifying noteth some pain or trouble For nothing that hath life will be put to death without some strugling and the flesh cannot be subdued without some trouble to our selves or violence offered to our carnal Affections only let me tell you if it be painful to mortifie sin you make it more painful by dealing negligently in the business and drawing out your vexation to a greater lenght the longer you suffer this Canaanite to live with you the more will it prove as a Thorn or Goad in your sides here if ever it is true our affection procureth our affliction sin dyeth when our love to it dyeth your trouble endeth your delight in it ceaseth as you can bring your souls to a resolution to quit these things Quam suave mihi subito factum est carere suavitatibus iniquorum No delight so sincere as the contempt of vain delights 3. The Object the deeds of the body that is our sins so called 1. Because sin is compared to a body Rom. 7.24 Who shall deliver me from this body of death and Col. 2. 11. In putting off the body of the sins of the flesh There is besides the natural body a body of corruption which doth wholly compass about the soul there is the head of wicked desires the hands and feet of wicked executions the eye of sinful lusts the tongue of vain and evil words therefore 't is said Col. 3.5 Mortifie your members which are upon earth Not of the natural body but of the mass of corruption particular sinful lusts are as members of this body 2. Sins are called the deeds of the body because they are executed by the body Rom. 6.22 Let not sin reign in your mortal bodies that ye should fulfil the lusts thereof and Rom. 6.19 As ye have yielded up your members servants uncleanness and to iniquity unto iniquity All the members of the body are employed as instruments to serve our sin now affections are manifested in actions therefore by the deeds of the body he meaneth not outward acts only but lusts also Well then fight we must but not with our own shadows sin is gotten within us by the soul it hath taken possession of the body The gates of the senses are always open to let in such Objects and Temptations as take part with the flesh and the flesh is ready to accomplish whatever the corrupt heart doth suggest and require 4. The life that is promised to them that mortifie sin ye shall live a spiritual life of Grace here and an eternal life of Glory hereafter Heaven is worth the having and therefore the reward should sweeten the duty From this Clause the Points are Three 1. That justified Persons are bound to mortifie sin 2. That in the mortifying of sin we and the spirit concur The Spirit will not without us and we cannot without the spirit 3. That eternal life is promised to them who seriously improve the assistance of the Holy Ghost for the mortifying of sin 1. Doct. That justified Persons should mortifie sin 'T is their Duty so to do 1. What is mortification that lieth upon us 1. Negatively What it is not we must distinguish between the mock mortification and the counterfeit resemblances of this duty and the duty its self 1. There is a Pagan Mortification I call it so because such a thing was among the Heathens which is nothing else but a suppressing such sins as nature discovereth upon such reasons and arguments as nature suggesteth Rom. 2.14 The Gentiles do by nature the things contained in the law Namely as they abstained from gross sins and performed outward acts of duty this was a kind of resemblance of mortification and but a resemblance we read of this in story Socrates his Answer to the Physiognomist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when his Scholars enraged at his Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So of Palaemon coming in a drunken fit to scoff at Xenocrates his Lecture with his head crowned with a Garland of Rosebuds was by his grave and moral discourse reduced from his riot and licentiousness which was a kind of moral conversion but this we fault because 't is but an half turn from sins of the Second Table or lower Hemisphere of Duty and because these sins were rather suppressed and hidden rather than mortified and subdued Sapientia eorum abscondit vitia non abscindit Lact. As Haman refrained himself when his heart boiled with rankor and malice Esther 5.10 Their Wisdom tended to hide sin rather than to mortifie it and besides this kind of conversion was not a recovery of the soul from the flesh and the world to God but only an acquiring a fitness to live more plausibly and with less scandal among men 2. There is a popish and superstitious mortification which standeth in a meer neglect of the body and some outward abstinences and austerities and such observances as are prescribed by men without any warrant from God as in abstaining from marriage and some sort of meats or apparel as unlawful yea from the necessary functions of humane life the Apostle telleth us that these things have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Col. 23. A shew of wisdom have a specious shew and
stream had need ply the Oar and he that goeth up a sandy hill must never stand still and 't is our own fault if it doth not grow God loveth to multiply and increase his gifts Grace be multiplied 2 Pet. 2.2 There is more to be had and more will be given unless our sins obstruct the effusion of it if we get it not we may blame our selves for God doth nothing to hinder the increase and indeed when Grace is in any life and vigor it will be growing Prov. 4.18 The way of the just is as a shining light which shineth more and more unto the perfect day The morning light increaseth a wicked man groweth worse and worse he sinneth away the light of his conscience rejecteth the light of the word till he stumbleth into utter darkness 'T is like the coming on of the night the other like the coming on of the day Now mortification of sin is the great means of growing in Grace removet quod prohibit it maketh room for grace in the soul as it taketh away that which letteth that it may diffuse its influence more plentifully In Heaven we are perfect because there is no sin opposite principles are wholly gone so here the more you weaken sin the more is Grace introduced with power and success 1 Pet. 2.1 2. Wherefore laying aside all malice and all guile and hypocrisie and envy and evil-speaking as new born babes desire the sincere milk of the word that ye may grow thereby there is no way of growth till evil frames of spirit be laid aside 1. USE is to enforce this duty upon all those that are called unto or look for any hopes by Jesus Christ to mortifie the deeds of the body Oh! Do not think you are past mortification because you are in a state of Grace there is need of it still yea it concerneth you more than others 1. There is still need of it if you consider the aboundance of sin of all kinds that yet remaineth with us And the marvellous activity of it in our souls and the cursed influence of it or the mischief that will accrue to us if it be let alone Let me a little press you by all these Considerations 1. The abundance of sin of all kinds that remaineth with the regenerate or those that are called to grace I shall evidence that by some Scriptures 1 Pet. 2.1 Wherefore laying aside all malice and all guile and hypocrisies and envies and evil speaking to whom is this spoken The word wherefore biddeth us look back when we look back we find 't was spoken to those that were called effectually called and born again yea those that had made some progress in mortification that had purifyed their hearts to the obedience of the truth 1 Pet. 1.22 Who would think that the seeds of so much evil should lurk in their Hearts but alas 't is so they are in paâ—t envious malicious hypocritical to the last and unless they shall keep mortifying these sins will get the mastery of them and bewray themselves to their loss and prejudice and Gods dishonour See another place Col. 3.5 Mortify therefore your members which are upon earth fornication uncleanness inordinate affection evil concupiscence and covetosness which is idolatry You would think all this were spoken to loose and ungoverned men that have not the least Tincture and shew of religion no 't is spoken of those whose life was hidden with God in Christ men acquainted with spiritual things and brought under the power of the life of Christ we foolishly imagine that such should only be told of the remainders of unbelief or spiritual pride or such like evils as are very remote from publick infamy and scandal but the Spirit of God is wiser than we and knoweth our Hearts and the secret workings of them better than we do our selves and it 's better these sins should be laid open in the warnings of the word and discovered to us rather than in us by the prevalency of a temptation an over spiritual Preaching hath not refined but destroyed religion God thought it fit it should be said to them that are taken into the Communion of the life of Christ mortify what your spiritual pride no but Fornication Uncleanness Inordinate affection the root of the foulest sins is in our nature and if we do not keep a severe hand over them will sprout out in our practice so Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred varience emulation wrath strife sedition heresie The Apostle thought good to warn professing Christians who had given up themselves to the leading of the spirit of the works of the flesh he giveth a black catalogue of them and he concludeth all of which I told you before as I have also told you in times past that they that do such things shall not nherit the Kingdom of God The Apostles that were divinely inspired and full of the the Wisdom of God did not soar aloft in airy speculative strains or refined spiritual notions but thought meet to condescend to these particulars not only when they spake to Gentiles but Churches and professing Christians to give warning against Fornication and Drunkenness and other such gross sins and that not once but often for they knew the nature of man and that nice speculations are too fine to do the work of the Gospel all that have corruption in them had need stand upon their guard to prevent sins of the blackest hew and foulest note among men I 'le give but one Instance more and that is of our Saviour Christ who thought meet to warn his own Disciples who surely were good men Luke 21.34 Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness and the cares of this life and so that day come upon you unawars This is a lesson for Christs own disciples a man would think it more proper for haunters of Taverns and Boon companions whose souls are sunk and lost in luxury and excess but Christ Jesus thought this caution needful for those that were taken into his own company and bosome friends let not all this be interpreted as any excuse to them that swallow the greatest sins without fear live in them without sense and commit them without remorse cautions should not be turned into excuses there is some inclination in our nature to these things but these are not the practices of Gods people 't is spoken that they may not at any time be so 2. As there is abundance of sin so it 's active and stirring even after some progress in mortification 't is inticing vexing the new nature urging to evil opposing that which is good 't is warring working always present with us that the best Christians grow weary of themselves Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death Was Paul an underling in grace Is not sin
〈◊〉 passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affections The first word noteth vexing passions the next desirable lusts There are two dispositions in the soul of man of aversation and prosecution by the one we eschew evil by the other we pursue good Corruption hath invaded both and therefore Grace is necessary to rectifie and govern both 2 Cor. 6.7 By the armour of righteousness both on the right hand and on the left 1. We must crucifie our passions which have to do with evils vexatious to the flesh and we must subdue our lusts or affections which have to do with those good things which are pleasing to the flesh there are vexing evils in which the mind suffereth a kind of affliction but 't is a disorder arising from self-love and therefore it must be mortified as envy which corrodeth and fretteth the heart of him that is surprized by it but yet self love is the cause of it for we are troubled that any water should pass by our Mill or that others should enjoy any honour or esteem or trade or profit which we covet for our selves so anger at any thing done by man which is displeasing to us and if given way to is a short fury and madness and hindreth a clear discovering of what is right and equal Jam. 1.20 So worldly sorrow at any thing done by God displeasing to the flesh 2 Cor. 7. Worldly sorrow works death So inordinate fear which betrayeth the succors which reason and grace offereth to fortifie us upon any sudden incursion of evil The fear of man bringeth a snare Prov. 29.25 So worldly cares which divert us from God and dependance on his Providence Phil. 4.6 7. Yea set up an anti-providence in our own hearts The like may be said of malice and revenge all which bring a torture with them and if allowed or indulged would soon destroy our love to God or men as if God withholdeth from us any good that we desire or sendeth that which we desire not but crosseth our humor as sickness want reproach or disrespect or whatever the heart is carried to eschew or if men enjoy any thing more than we would have them or do any thing contrary to the conveniency of our flesh we storm and fret justifie our passions think we do well to be angry tho these are a sort of sins which are a punishment to themselves and do destroy not only our duty but our peace and disquiet and torment and soul that harbors them yea will soon destroy that love we owe to God or man therefore they must be mortified 2. Not only our passions but our affections must be mortified Or more pleasant lusts to which we are carried by a sweeter inclination of nature such as are stirred up by carnal baits and pleasures as to instance in sins of the more sordid and brutish part of mankind motions to Intemperance Luxury Uncleanness and brutish Satisfactions or to instance in the more refined part of the world to worldly Greatness Honour and vain delights to be distinguished from others by Estate Rank and outward Dignity as every man is apt to be carried away by some inordinate lust or other now whatever the distemper be it must be purged out of the heart if we would have Christ have any interest there And here we must not only restrain the act but mortifie the habits for otherwise we cannot be safe for every temptation falleth in with some or other of these sins and giveth a new life to it unless the lusts are weakned the conversation cannot be Christian 1 Pet. 2.4 Abstain from fleshly lusts having your conversations honest and Jam. 4.1 From whence come wars and fighting Come they not hence even from your lusts that war in your members All their strifes and contentions come from their carnal hearts or sensual inclinations which first rebelled against the upper part of the soul or the dictates of Grace and Reason and then broke out into outragious or misbecoming practises And our Saviour telleth us that Murthers Thefts Adulteries come first out of the heart Matth. 15.19 From the polluted fountain of the heart floweth all the pollution of the life And if the act should be restrained yet unless the heart be cleansed all is loathsome to God Matth. 23.27 Therefore kill the lusts in your heart and ye shall more easily curb the sins of the outward man that they may not break out to Gods dishonour Many think to fashion the life but neglect the heart and if they keep from scandal yet they do not advance the Authority and Power of Grace in the Heart but self-love securely beareth rule in the soul. Many die by inward bleeding as well as by outward wounds therefore unless our irrascible or concupiscible faculty be bridled and made pliable to the conduct of the heavenly mind we shall do nothing in Christianity to any good effect 3. As to actual temptations when they stir indwelling sin complain of the violence to God Rom. 7.24 Oh wretched man that I am Who shall deliver me from this body of death Bemoan your selves to him who alone can help you and is ready to do so when you are afraid of doing any thing contrary to your duty and an humble sense of your impotency is not only a good preparative to receive his graces but also to defy and rebuke the temptation Matth. 4.10 Get thee behind me Satan and Gen. 39.9 How shall I do this great wickedness and sin against God These are best smothered in the birth 4. Take heed of those sins which the people of God are most in danger of 'T is hard to say what they are for all sins when they are near and importune the flesh by the easie and profitable practice of them without danger or discovery may tempt an unwary heart Therefore we must have always our eyes in our head and stand upon our guard the secure are next to a fall there is no cessation of arms in this warfare nor treaty and conclusion of peace to be made with our lusts Sin is a bosome-friend but yet the sorest enemy and if we be not resolute and vigilant our appetites and senses or passions may betray us and if you be not daylie deadning worldly inclinations self-esteem and conceit you cannot stand out against the smallest temptation But they are most in danger of those sins which the temperature of body and constitution do incline them unto tho we must watch against all sins for all are hateful to God and contrary to his law and incident to us yet we are inclined to one sin more than to another there is something that is our privy sore and may be called the plague of our own hearts 1 Kings 8.38 Now this must be watched and striven against and here the victory is never cheap nor easie Many a groan many a prayer many a serious thought many an hearty endeavour it will cost us these master lusts they never go alone like great diseases that
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
exercised with many vexations and sorrows But the relicks of the corruption were his greatest burden not when shall I come out of these afflictions but who shall deliver me from this body of death 2. By endeavours and striving against it There may be some dislike of sin in a natural heart for conscience will sometimes take Gods part and quarrel against our lusts otherwise a wicked man could not be self-condemned and hold the truth in unrighteousness but checks of conscience are distinct things from the repugnancies of a renewed heart a wicked mans conscience telleth him he should do otherwise when his heart inclineth him to do so still But a renewed heart hateth sin and therefore there is a constant earnest endeavour to get it subdued and doth watch pray plead for God use means dare not rest in sin or live in sin Yea 3. Prevail against it so far that the heart is never turned away from God to sin 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God His heart cannot easily be brought to it he looketh upon it as a monstrous incongruity Gen. 39.9 How can I do this great wickedness and sin against God! 2 Cor. 13.8 For we can do nothing against the truth and Acts 4.20 For we cannot but speak the things which we have seen and heard There is a natural cannot and a moral cannot the natural cannot is an utter impossibility the moral cannot is a great absurdity the new life breedeth such an aversion of heart and mind from sin such constant rebukes and dislikes of the new nature A Child of God is never in a right posture till he doth look upon sin not only as contrary to his duty but his nature they have no satisfaction in themselves till it be utterly destroyed 3. As a spirit of love the great work of the spirit is to reveal the love of God to us and to recover our love to God for the spirit cometh to us as the spirit of Christ by vertue of his redemption now the infinite goodness and love of God doth shine most brightly to us in the face of our Redeemer in the great things which he hath done and purchased for us and offered to us we have the fullest expression and demonstration of the love of God which we are capable of and which is most apt to kindle love in us to God again Rom. 5.8 God commendeth his love to us that while we were yet sinners Christ died for us and 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world and Eph. 3.18 19. That you may be rooted and grounded in love and comprehend with all Saints what is the breadth and length and depth and height and may know the love of Christ which passeth all knowledg Now the spirit attending this dispensation surely his great work and office is to shed abroad the love of God in our hearts Rom. 5.5 and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father That being perswaded of Gods fatherly love we may love him again and study to please him Therefore nothing doth stir us up against sin so much as the sense of Gods love in Christ shall sin live which is so contrary to God Shall I take delight in that which is a grief to his Holy Spirit cherish that which Christ came to destroy Live to my self who am so many ways oblged to God displease my father to gratify the flesh Alas how many read and hear of this who are no way moved into an indignation against sin 'T is not the love of God called to mind by a few cold thoughts of ours that worketh so but the love of God shed abroad in our hearts by the spirit that melts the heart maketh us a shamed of our unkindness to God and stirreth up an hatred against sin 6. After conversion and the spirits becoming a spirit of light life and love to us after grace is put into our hearts to weaken sin still we need the help of the spirit partly Because habitual grace is a created thing and the same grace that made us new creatures is necessary to continue us so For no creature can be Good independently without the influence of the prime good all things depend in esse conservare operari on him that made them In him we live and move and have our being Acts 17.28 If God suspend his influence natural agents cannot work as the fire cannot burn as in the case of the three Children much less voluntary and if there be this dependance in natural things much more in supernatural Phil. 2.12 13. Will and Deed are from God first principles of operation and final accomplishment Partly because in the very heart there is great opposition against it there is flesh still the warring law Rom. 7.23 gratia non totaliter satiat The cure is not total as yet but partial therefore they need the spirit to guide and quicken and strengthen them Partly as it meeteth with much opposition within so it is exposed to temptations without Satan watcheth all advantages against us and the soul is strangely deluded by the treachery of the senses and the revolt of the passions and our corrupt inclinations when temptations assault us so that unless we have seasonable relief how soon are we overtaken or overborn Adam had habitual Grace but gave out at the first assault A City besieged unless it be relieved compoundeth and yeildeth so without the supply of the spirit we cannot stand out in the hour of trial Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Secondly The necessity of this Concurrence and Co-operation 1. Of the Spirt with us 2. We by the Spirit 1. Of the spirits work we cannot without the spirit mortifie the deeds of the body 1. From the state of the person who is to be renewed and healed A sinner lying in a state of defection from God one that hath lost original Righteousness averse from God yea an enemy to him prone to all evil weak and dead to all spiritual good and how can such an one renew and convert himself There is no sound part left in us to mend the rest 'T is true he hath reason left and some confused notions and apprehensions of good and evil but the very apprehensions are maimed and imperfect and we often call evil good and put good for evil Isa. 5.20 However to chuse the one and leave the other that is not in their power We may have some loose desires of
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâ—ds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
Father speaking in the law to resist the Son speaking in the Gospel offering our remedy but to resist the Holy-Ghost who would help us to accept this remedy there is no other relief for us no other divine person to give it us The mission of the Holy Ghost is the last offer for the recovery of mankind there is nothing more to be expected if we submit not to his inspirations and wilfully refuse to give ear to his counsel our salvation is hopeless Secondly let me now open the priviledg they are the sons of God this priviledg may be considered 1. As to the real grant on Gods part 2. As to their own sense of their adoption on the believers part First As to the real grant on Gods part It was intended to the elect from all eternity Eph. 1.5 Being predestinated to the adoption of children In time 't is brought about by Christs death or the work of redemption Gal. 4.4 5. But actually instated upon us when we are regenerated and do believe John 1.12 13. To as many as received him to them gave he power to become the sons of God even to them that believe in his name which were born not of blood nor of the will of the flesh nor of the will of man but of God They are born of God and so made the sons of God being called out of nature to grace in their effectual calling they are made sons and daughters to the most High God first he doth renew their natures and make them Holy then reconciled to God as their Father in Christ this is the first grant 2. As to their own sense of their adoption that is spoken of here they shew themselves to be Gods Children and so may know themselves to be Gods Children 1. Because they have the certain evidence that they are received for children by God through faith in Christ and that is holiness If our carriage be suitable to our estate and priviledges why should we doubt Eph. 1.4 5. Elected to be holy without blame before him in love having predestinated us to the adoption of children They have the true pledg of Gods love and that is the spirit and they shew the true fruit of their love to God and that is obedience to his sanctifying motions they are led by the Spirit and so without blame before him in love as they have a greater measure of the fruits so 't is every day more clear to us 2. The same spirit that leadeth them doth assure and ascertain them for our sanctifier is our comforter And the more a Sanctifier the more a Comforter first in a darker way leaving a Child-like impression upon them inclining them to go to God as a Father tho their adoption be not so explicite and clear v. 15. Ye have not received the spirit of bondage again to fear but the spirit of adoption whereby we cry Aba Father and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into your hearts crying Abba Father The Children of God deal with God as a Father cry to him as a Father cannot keep away from him when they dare not so expresly intitle themselves his Children Secondly in a clearer way when he manifests his presence by a supernatural and powerful change wrought in the heart and discovered whereby they conclude their own gracious estate v. 16. The spirit its self beareth witness with our spirits that we are the children of God the spirit helps to discern his own work or the image of Christ stampt upon them in a fair and bright character 3. This is a great priviledg that will appear if we consider our present relation to God or our future inheritance 1. Our present relation to God 1 John 3.1 Behold what love the father hath shewed us that we should be called the children of God We are his Children and God is as our Father pleased to own us as his children we are not born sons but made so by grace by nature we are Children of wrath Eph. 2.3 The very term adoption implieth it A Child by adoption is opposed to a Child by nature for men are not said to adopt their own children but strangers now that strangers and enemies should not only be reconciled but also be called the sons of God Oh what unspeakable mercy is it to have the blessed God whom we had so often offended to become our reconciled Father in Christ it is not an empty title that he assumeth but hath more abundant love and tenderness to our welfare than any title can make us understand 2. Our future inheritance our right floweth from our sonship Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ. Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he hath shed on us abundantly through Jesus Christ our Saviour That being justified by his grace we should be made heirs according to the hope of eternal life 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again to a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled that fadeth not away reserved in Heaven for you Luke 12.32 Fear not little flock 't is your Fathers good pleasure to give you a Kingdom What may we not expect from the bounty of such a Father Surely he that would pardon his enemies will bless his Children and that for evermore 1. USE Is to inform us 1. of the nature of the spirit's conduct 't is sweet but powerful it accomplisheth its effect without offering violence to the liberty of man we are not drawn taken or driven as beasts but led guided to happiness not forced thither against our wills or without our consent the inclinations of man are free there is not a violent impulsion but a sweet guidance and direction yet he is subject to the leading government and drawing of the Spirit 2. It informeth us of the great condescension of God to new creatures 1. In his care over them They are led by the spirit during their pilgrimage well guided and well guarded Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation They have the spirit for direction and the Angels for defence their charge is not cura animarum but custodia corporis 2. In the great honour he puts upon them and reserveth for them Now these are the Children of God hereafter they shall have the inheritance then is adoption compleat Rom. 8.23 Even we our selves groan within our solves waiting for the adoption the redemption of our bodies If annihilated after death or drawn out their life to all eternity upon earth allowing them so tolerable contentment there had been a savour
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
defence of it Sixthly An immunity from such temporal judgments as might hinder our salvation and the service of God 1 Cor. 10.13 There hath no temptation taken hold of you but such as is common to man But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it and Rom. 8.28 All things shall work together for good to them that love God No absolute immunity from troubles God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause Psal. 89.32 Then will I visit their transgressions with the Rod and their iniquity with stripes But will preserve us to his Heavenly Kingdom 2 Tim. 4.17 18. 1. Their rights and prerogatives First They have a right to serve God with a ready and free will and on comfortable terms Luke 1.74 75. That being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our lives Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit And Rom. 8.15 For we have not received the spirit of Bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father 2. A liberty of access to God a large door is opened to us for communion with him Eph. 3.12 To whom we have boldness and access with confidence Heb. 4.16 Let us come with boldness to the throne of grace that we may have grace and find mercy in a time of need and Heb. 10.19 Having therefore brethren boldness to enter into the holyest by the blood of Jesus 1 John 3.21 Beloved if our hearts condemn us not then have we boldness toward God 3. A free use of all the creatures which fall to our share and allowance by Gods fatherly providence 1 Tim. 4.3 4. Forbidding to marry and commanding to abstain from meat which God hath created to be received with thanksgiving of them that believe and obey the truth For every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Cor. 3.22 23. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods With good conscience we may use the creatures and get them Sanctified to us by the word and prayer 4. A right to eternal life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life Rom. 8.17 If children then heirs heirs of God and joint heirs with Christ If so be we suffer with him that we may be also glorified together Tho we have not the possession yet a Title sure and indefecible so that you see and yet I have told you little of it it is valuable but 't is a glorious liberty we are to speak of 2. Our glorious liberty in the world to come That is a liberty which implyeth the removal of all evil and the affluence of all good and may be considered either as to the Soul or to the Body 1. As to the Soul We are admitted into the blessed sight of God and the perfect fruition and pleasing of him in perfect love joy and praise to all eternity 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know it partly but then shall I know even also as I am known 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is Psal. 16.11 Thou wilt shew me the path of life for in thy presence is fulness of joy and at thy right hand pleasures for evermore Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. As to the Body it is in a state of immortality and incorruption wholly freed from death and all the frailties introduced by sin and because the body remaineth behind when the Soul is in Glory our Deliverance and Redemption is saâ—d to be yet behind Eph. 1.14 Which is the earnest of our inheritance until the redemption of the purchased possession Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And that in respect of the body Rom. 8.23 Waiting for the adoption to wit the redemption of our body In short This glorious liberty may be somewhat understood by the liberty which we have now 1. Our liberty now is imperfect and incompleat but then 't is full and perfect 'T is but begun now and our bonds loosed in part but our compleat deliverance is to come from sin at death from all misery when our bodies are raised up in glory sin dwelleth in the Saints now but in death it will be utterly abolished therefore groan and long for it Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Yet with hope v. 25. I thank God through Jesus Christ our Lord so then with the mind I my self serve the law of God but with the flesh the law of sin Our bodies now are subject to corruption and diseases as others are but Phil. 3.21 God will then perfectly glorifie his children in body and soul. 2. Spiritual liberty is consistent enough with corporal bondage Paul was in Prison when Nero was Emperor of the world many that are taken into the liberty of Gods children are not freed from outward servitude 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou canst be made free use it rather The condition of a slave is not incompetent with Christianity Joseph was a slave in Egypt but his Mistress was the Captive as she was overcome by her own lusts servants may be the Lords Freemen and Freemen may be Satans slaves 3. All the parts of liberty are quite other than now First as to duty we are not so free from the power of sin as to be able to govern our own actions in order to eternal happiness Rom. 7.25 With my mind I serve the law of God with my flesh the law of sin There is law against law mutual conflicts and mutual opposition tho grace gets the mastery not absolute freedom Our present estate is but a convalescency a recovery out of sickness by degrees 2. As to felicity First Immunity from the curse of the law and the wrath of God We have a right but the solemn and actual judgment is not past nor the case adjudged but at the last day when the condemning sentence is past upon the wicked our sins shall be blotted out Acts 3.19 Secondly Death remaineth on the body but then the last enemy shall be quite destroyed 1 Cor. 15.26 Thirdly Satan doth still trouble us and vex us winnow us as
1.13 And they that are made partakers of it are implyed to have eternal life abiding in them 1 John 3.13 Because the life is now begun which shall be perfected in Heaven For the present there is an eternal principle in them which carries them to eternal ends Secondly The comforts which are consequent upon the graces for the spirit is first a Sanctifier and then a Comforter He worketh Holiness and by Holiness Peace Joy and Comfort which are some foretasts of that sweetness which is in Heaven This Peace and Joy is raised in us partly by the life and exercise of faith and love 1 Pet. 1.8 Whom having not seen ye love in whom tho now ye see him not yet believing ye rejoice with joy unspeakable and full of glory and Rom 15.13 Now the God of hope fill you with all joy and peace in believing And partly by the apprehension of Gods love and favour to us Psal. 4.6 7. Lord lift up the light of thy countenance upon us Thou hast put gladness into my heart more than in the time when their corn and wine increased And also by our approaches to him in the Word and Prayer where God doth most familiarly manifest himself to his people Isa. 56.7 I will bring them into my holy mountain and make them joyful in the house of prayer These comforts of the spirit they meet with in Gods sacred Ordinances Psal. 84.10 For a day in thy courts is better than a thousand elsewhere Thus I have shewed you what they are now for to what use they serve Answer They are an earnest and a foretast an earnest to shew how sure Eph. 1.13 14. In whom also after ye believed ye were sealed with the holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession 2 Cor. 5.5 Now he that hath wrought us to the self-same thing is God who also hath given us the earnest of the spirit A begun possession Secondly A foretast to shew how good 1 Pet. 2.3 If so be ye have tasted that the Lord is gracious As the Clusters of Canaan Grapes was carried before them to animate the Israelites and the Italian Grapes the Gauls So the graces are pledges of our future perfection and the comforts tasts of our future happiness 2. The acts mentioned are two groan and wait The one doth more directly respect our present the other our future estate we groan because of present miseries we wait because of our future happiness or rather both acts respect both estates compounded as groaning our present and future happiness for there are groans that come from sorrows and groans which come from hope and desire 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven and v. 4. we groan being burthened Grief at our present state the burden of sin and misery and desire of future deliverance Prov. 13.12 Hope deferred maketh the heart sick but when the desire cometh it is as a tree of life On the other side waiting importeth two things an earnest and desirous expectation of what is to come and a patient submission to God for the present 1. An earnest and desirous expectation of what is to come therefore said to look and long for it Tit. 2.13 looking for the blessed hope And Heb. 9.28 to them that look for him 2 Tim. 4.8 and to them also that love his appearing 2. A patient submission to God for what is present patience of hope 1 Thes. 1.3 and Psal. 37.7 rest on the Lord and wait patiently for him Our happiness is delayed and in the mean time we have many trials our estate to come is excellent and glorious and our present estate is miserable and despicable 'T is offered to us upon sure and gracious terms therefore we wait but in the mean time we conflict with difficulties and therefore we groan So that as these two duties respect our different estate so they chiefly express our apprehension and respect to our sinful estate 'T is Earnest 't is Patient and Submissive First 'T is earnest for we groan as a woman with child doth exactly count her time or the Israelites in bondage did wait for the year of Jubilee or the Hireling when his covenanted time will expire Secondly With patience and submission to God's pleasure and leisure Rom. 3.6 possessing their souls in meekness And observe the motive This waiting is earnest and desirous for the godly have not only a sense and feeling of the miseries and calamities of this life but a fervent desire of the joys of Heaven the miseries and troubles of the present world are matters of sense we need not Scripture to tell us that we are burdened and pained and conflict with divers Evils our flesh feeleth it and we know it to our grief that here is little else but disquiet and vexation sense can discover what should drive us from the world but sense cannot discover what should draw our desires after a better estate that we learn by faith the joy is set before us in the promises of the Gospel Heb. 6.18 that we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us and Heb. 12.2 looking unto Jesus the author and finisher of our faith who endured the cross despised the shame and is set down at the right hand of the throne of God The promises set it in our view that we may eye it much that we may often look upon it press earnestly towards it Groaning is stirred up by sense waiting by faith 3. This better estate is called Adoption and the redemption of our bodies 'T is called Adoption We are now taken into Gods Family but our present Adoption is imperfect and inconspicuous First 'T is imperfect as all our priviledges by Christ are We have not yet our full liberty from the bondage of corruption nor possession of our blessed inheritance then we shall be coheirs with Christ ver 17. brought into the glorious liberty of the children of God ver 21. 2. 'T is inconspicuous 1 Joh. 3.1 2. Therefore the world knoweth us not because it knew him not Behold now we are the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him and ver 19. waiteth for the manifestation of the sons of God It then appeareth to all the world who are the children of God and what happiness is provided for them 2. The redemption of our bodies By Redemption is meant our full and final deliverance and 't is applied to the body because death remaineth upon that part until God redeemeth us from the hand of the grave Psal. 49.15 But more distinctly Redemption is taken either for the impetration or application First The Impetration is by the merit of Christ and so we were redeemed when the ransome and price was paid for us
or the blood of Christ shed for our sins then he obtained eternal redemption for us Heb. 9.12 not for the soul only but for the body also as appeareth 1 Cor. 6.20 For ye are bought with a price therefore glorifie God in your body and in your spirit which are Gods Secondly The application is our actual deliverance and freedom by virtue of that price which is either begun or perfected Begun when our bonds are in part loosed Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And perfected in the other world therefore the day of Judgment is called the day of our Redemption Eph. 4.30 when the last enemy is destroyed namely Death and our bodies are raised up in glory then we are actually free from all evil and because this is done by virtue of that price and ransome which Christ paid for us 't is called Redemption and the redemption of our bodies because the body which was sown in corruption is raised in incorruption and that which was sown in dishonour is raised in glory and that which was sown in weakness is raised in power 1 Cor. 15.42 43. tho the price was paid long ago the full fruit is not enjoyed till then for then we have our final and compleat deliverance from all sin and misery vanity and corruption in this life we are not free from those things which lead to corruption that is from sin misery and afflictions at death the soul is made perfect but the body is in the power of the grave but then the body enjoyeth a glorious resurrection 2. By way of Confirmaeion Why we should groan and long for this estate The Reasons concern either this life or the next 1. For this life I shall prove that there is cause or matter for groaning and desiring a better estate 2. That those that have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. The pressures aad miseries of this life call for this groaning being burdened saith the Apostle we groan We have an heavy burden upon us both of sin and misery 1. Of sin To a gracious heart and waking conscience 't is one of the heaviest burdens that can be felt Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Paul was whipped imprisoned stoned in perils by Land and Sea persecuted by enemies undermined by false brethren but afflictions did not sit so close to him as sins the body of death was his sorest burden therefore did he long for deliverance a beast will leave the place where he findeth neither food nor rest 't is not the troubles of the world only which set the Saints a groaning but indwelling corruption this grieveth them that they are not yet rid of sin that they serve God with such apparent weakness and manifold defects that they are so often distracted and oppressed with sensual and worldly affections they cannot get rid of this cursed inmate and therefore desire a change of states by the Grace of God they have got rid of the guilt of sin and reigning power of sin but the being of it is a trouble to them which will still remain till this Tabernacle be dissolved then sin shall gasp its last and the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. Of misery This burden is a partial cause of the Saints groaning for they have not divested themselves of the feelings of nature nor grown sensless as stocks and stones they are of like passions with others and love their natural comforts as others do humane nature is the same thing in all that are made of flesh and blood Job 6.12 Is my strength the strength of stones or is my flesh of brass They feel pain as every one doth which will extort complaints from them Now a Christians misery may be reckoned from Three Things 1. Temptations from Satan 2. Grievous Persecutions from the World 3. Sharp afflictions from God himself All these concur to wean a Christian from the World 1. Temptations from Satan Who seeketh all advantages either to withdraw us from God or to distract us in his service and make it tedious and wearisome to us 1 Pet. 5.8 9. Your adversary the devil goeth about seeking whom he may devour All these things 〈◊〉 accomplished in your brethren in the flesh they are all haunted with a busie Tempter who is restless in his endeavours to ensnare their souls this world is Satans walk the Devils Circuit who goeth up and down to destroy unwearyed creatures and therefore his assiduons temptations are one of the Christians burdens 2. Bitter and grievous persecutions Which sometimes make them weary of their lives that they may be freed from their hard Taskmasters as Elijah was weary of the trouble he had by Jezabels pursuits that he durst not trust himself in the land of Israel and Judea but goeth a days Journey into the Wilderness and sate down under a Juniper Tree and requested for himself that he might die for saith he I am not better than my Fathers House 1 Kings 19.4 5. Surely the troubled will long for rest 3. Sharp afflictions from God himself who is jealous of our hearts because we are not watchful over them we are too apt to take up with a worldly happiness and to root here looking no further whilst we have all our comforts about us our hearts saying 'T is best to be here till God by his smart rod awaken us out of our drousie fits we are so pleased with our entertainment by the way that we forget home therefore the Lord is fain to imbitter our worldly Portion that we may think of a remove to some better place and state where all tears shall be wiped from our eyes We would sleep and rest here if we did not sometimes meet with thorns in our bed All the days of my pilgrimage saith holy Jacob Gen. 47.7 are few and evil Our days are evil and 't is well they are but few that in this shipwrack of mans felicity we can see banks and shores and a landing place where we may be safe at length Here most of our days are Sorrow Grief and Travel but there is our repose our heart would fail were there not some hopes mingled with our tears Secondly That those who have the first fruits of the spirit are more apprehensive of this misery than others are or can be 1. Of Misery and Afflictions Partly because Grace intendreth the heart they look upon afflictions with another eye than the stupid world doth they look upon them as coming from God and as the fruit of sin and they dare not slight any of Gods corrective dispensations there are two extreams slighthing and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it We owe so much reverence to God as to
into dust Therefore because here the temptation lays the smart or destruction and torture of the body the cordial is suited Christians do not only desire the blessed immortality of the Soul but the Resurection of the Body The Body is weak frail subject to aches and diseases Stone Gout Strangury death its self tumbled up and down and tossed from prison to prison but then redeemed from all evil and misery 2. USE Is exhortation To rouse up our languid and cold affections that we may more earnestly groan and long for heavenly things If we look to this world the pleasures of it are Dreams and Shadows the miseries of it many and real we find corruption within temptations without grievous afflictions oppressing the bodily life but above all we do too often displease and dishonour God If to the other world the pleasures of it are full glorious and eternal God is fain to drive us out of this world as he did Lot out of Sodom yet loath to depart have we not smarted enough for our love to a vain world Sinned enough to make us weary of the present state If Heaven be not worth our desires and groans 't is little worth There is the best estate the best work and the best company Question But how shall we do to get up our hearts from this world to a better These things are necessary 1. The illumination of the spirit that the mind be soundly perswaded 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. Strong inclination or an heart fixed on heavenly things Matt. 6.21 For where your treasure is there will your heart be also Col. 3.12 If ye be risen with Christ seek those things which are above where Christ sitteth at the right hand of God Set your affections upon things above and not upon the earth 3. Love to Christ Phil. 1.23 For to me to live is Christ and to die is gain They that love Christ will desire to be with him they delight in his presence count it their honour to be miserable with him than happie without him 4. Some competent assurance of our own interest 2 Tim. 4.8 Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge will give me at that day and not unto me only but unto all that love his appearing 5. Some mortification that the heart should be dead to the world weaned from the pleasures and honour thereof Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world While our hearts are set upon worldly Profits and pleasures and gratifie the vices and lusts of the body we are loath to depart they have their portion in this life Psal. 17.14 3. USE Do we groan and wait If so 1. There will be serious waiting and diligent preparing 2 Pet. 3.14 Wherefore beloved if ye look for such things be diligent that you may be found of him in peace without spot and blameless 2. It will frame our lives Phil. 3.20 For our conversation is in heaven 3. It will put us upon self-denyal that maketh the Christian labour and suffer trouble and reproach desire is the vigorous part of the Soul 1 Tim. 4.10 For therefore we labour and suffer reproach because we trust in the living God SERMON XXXI ROM VIII 24 For we are saved by hope but hope that is seen is not hope for what a man seeth why doth he yet hope for IN this Verse the Apostle giveth a Reason why Believers do groaningly expect the Adoption the Redemption of their bodies and so by consequence salvation Because yet they had it not and in this reason there is secretly couched a Prolepsis or an Anticipation of an Objection as if the Apostle had said If any shall object We are adopted already redeemed already saved already This I would answer him We are not actually saved but in right and expectation only salvation indeed is begun in the new birth but is not compleat till body and soul shall be glorified in the day of judgment then we are redeemed or saved from all evils and then do presently enter into the actual possession of the supreme happiness or glory which we expect He proveth it by the nature of hope because hope is of a future thing For we are saved by hope but hope c. In the Words Two Things 1. An account of the present state of a believer For we are saved by hope 2. The proof of it by two reasons The first is taken from the nature of hope For hope that is seen is not hope 2. The second from the absurdity of the contrary For what a man seeth why doth he yet hope for 1. An account of the present state of a believer We are saved by hope A Christian is already saved but he is only now saved by hope spe non re he hath compleat salvation not in actual possession but earnest expectation that 's the Apostles drift here he doth not shew for what we are accepted at the last day but how saved now he doth not say we shall be saved by hope but we are saved by hope which expecteth the fulfilling of Gods Promises in our salvation 2. The Proof 1. By a Reason taken from the nature of hope 'T is conversant about things unseen Hope that is seen is not hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing hoped for the act is put for the object as also Col. 1.5 The hope which is laid up for you you in heaven Hope is wrought in our hearts but the thing hoped for is reserved in Heaven for us Is not hope There 't is taken for the act of hoping is not hoped for the meaning is things liable to hope are not visible and present but future and unseen for vision and possession do exclude hope 2. From the absurdity of the contrary supposition for what a man seeth why doth he yet hope for it that is things injoyed are no longer looked for To see is to injoy as also 2 Cor. 5.7 We walk by faith and not by sight That is we believe now but do not injoy So here where the thing hoped for is possessed already it is said to be seen Otherwise if you take seeing properly a man may hope for that which he seeth as the wrestler or racer hath the crown in view but whilest he is wrestling and racing he hopeth to have it but hath not yet obtained it Well then the Apostles meaning is Who would look for that which he hath in his hands 'T is foolish to say he hopeth for it or looketh for it when he doth already injoy it Doct. Hope is one of the graces necessary to obtain the great Salvation promised by Christ. For explication 1. Hope is a desirous expectation of
determine in the case I answer 'T is meant of both Christs love to us and our love to Christ but principally of the love of God in Christ to us First the object us 't is we are in danger to be separated Secondly The word separate also noteth it to separate us from our own love to Christ is an harsh phrase Thirdly 'T is said v. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us And again The love of God which is in Christ Jesus our Lord v. 34. Which is most properly spoken of Gods love to us but this is not exclusive of our love to him but comprehendeth it rather therefore 't is a mutual love the Apostle speaketh of his love as the cause of ours for we love because he loved us first the comfort is not so great that we love him as that he loveth us and the stability of our love dependeth on his 2. The evils enumerated here are seven kinds of external affliction under which all the rest are comprehended 1. Tribulation whereby is meant common affliction which doth not amount to death any thing which presseth or pincheth us disgrace fines stripes imprisonment banishment at large 2. Distress When there is no shifting nor way of escape left us but we are brought into such straits as we know not which way to turn but are at our wits ends and know not how to escape but must submit to the will of our enemies 3. Persecution When not only cast out but pursued from place to place as David by Saul 1 Sam. 26.20 For the king of Israel is come out to seek a flea at when one doth hunt a partridg in the mountains And 2 Sam. 24.14 And David said unto God I am in a great strait Id genus hominum non inquiro inventos antem puniri oportere A law of Severus against the Christians 4. Famine when for fear of persecution they are forced to shun all Cities Towns Villages and places of resort and to lurk in deserts and places uninhabited where many times they suffer great extremity of hunger Heb. 11.38 They wandred in deserts and mountains and dens and caves of the earth 5. Nakedness When their cloaths were worn and spent so 't is said of those Heb. 11.37 They wandred about in sheeps skins and goats skins So the Apostle Paul 2 Cor. 11.27 In hunger cold and nakedness 1 Cor. 4.11 We hunger and tâ—irst and are nakâ—d 6. Peril by which â—e 〈…〉 dangers for even in their lurking places they had no safety Paul reckoneth 〈◊〉 perils 2. Cor. 11.26 In perils of water in perils of robbers in perils by mine own countrey-men in perils by the heathen in perils in the city in perils in the wilderness in perils in the sea in perils among false brethren And of the Christians of those times he he saithâ— They stood in jeopardy every hour 1 Cor. 15.20 7. The last is the sword Whereby he meaneth a violent death And here the Apostle stoppeth for all enemies can do no more than kill the body nor can we suffer more by them a sword may separate body and soul but it cannot separate us from the love of Christ and under sword are comprehended Axes Gibbets Fires Halters all sorts of violent deaths From the whole observe Doct. 1. That it is the usual portion of a Christian in the discharge of his duty to meet with many troâ—bles Doct. 2. That none of these can dissolve the union between them and Christ. First note That troubles are often the portion of Gods people the primitive Christians here spoken of are a sufficient instance First their troubles were for their number many Psal. 34.19 Many are the troubles of the righteous Secondly For their kinds divers Christians by the unthankful world are exposed to sundry evils and molestations sometimes they are assaulted by want and shame by fear and force by all present and possible evils Thirdly for their degree very grievous not only vexatious but destructive There is a gradation they molest them that 's tribulation they follow them close leave them no way of escape that 's distress if they remove still they worry them and follow them from place to place then 't is persecution that driveth to great necessities for food then 't is famine for raiment then 't is nakedness involveth them in sundry dangers then 't is peril yea sometimes they have power to reach life its self and then 't is sword Now shall we think that this was proper to that age only and that the first professors of Christianity were exposed to these sharp and grievous tryals that we might be totally excused from all kind of vexation and trouble No we must not indulge such tenderness and delicacy but must look for our tryals also The bad will ever hate the good the world is still set upon wickedness and worse rather than better by long continuance Certainly the world is the same that ever it was but considering in whose hands the government of the world is that raiseth wonder that he should permit it Therefore let us see the Reasons 1. That we may be conformed to our Head and pledg him in his bitter cup Jesus Christ was a man of sorrows and there would be a strange disproportion between Head and members if we should live altogether in honour and pleasure Col. 1.24 That I may fill up what is behind of the sufferings of Christ in my flesh There is Christ Personal and Christ Mystical the sufferings of Christ personal are compleat and there is nothing behind to be filled up but the sufferings of Christ Mystical are not perfect till every member have their allotted portion 't is an unseemly delicacy to be nice of carrying the Cross after Christ the Apostle counted the fellowship of his sufferings and conformity to his death an honour and priviledg to be bought at the dearest rates Phil. 3.10 All things should be dung and dross to gâ—in this experience and honour 2. God would have his people seen in their proper colours that they are a sort of people that love him above all that is dear and precious to them in the world and that they do not own Christ upon extrinsick and forreign motives that their example may be an help to promote mortification in the world therefore all his people shall be tried Jam. 1.12 Blessed is the man that endureth temptation for when he is tried he shall receive the crown of life which God hath promised to them that love him And Rev. 2.10 Behold the devil shall cast some of you into prison that ye may be tryed 1 Pet. 1.7 That the tryal of your faith being much more precious than of gold that perisheth tho it be tried with fire might be found to praise and honour and glory at the appearing of Jesus Christ. God will try the foundation that men build upon and whether his people love him above all yea or no and teach the world to subordinate
the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the son of God For though God keepeth us yet he keepeth us by our faith 1 Pet. 1.5 And are kept by the power of God through faith to salvation The love and power of the principal cause doth not exclude the means of our preservation When we consider our great tryals we are apt to apprehend much matter of fear and uncertainty as Heaven is kept for us so are we kept for Heaven that we may not be lost in the way thither But how are we kept By the power of God as the principal Agent through faith depending upon his promise both for assistance and pardon for 't is a firm cordial believing that Jesus is the Son of God and so the great Law-giver of the Church and the fountain of grace to all his people As a Law-giver so we make conscience of his precepts because his threats and promises are greater than all the terrors and allurements of sense we can set Hell against all the terrors of the world and Heaven against all the delightful things of the world and so are not greatly moved with what befalleth us here Faith layeth these things before the soul as if they were before our eyes and we are affected with them as with things before our eyes yea more here is a prison there is Hell Domine Imperator tu carcerem ille Gehennam here torments for the body there God is ready to cast an unfaithful fearful Christian both body and soul into Hell-fire here is pomp of living contentments for the flesh there is pleasures at Gods right hand for evermore here is worldly glory there the glory honour and immortality of the other world Rom. 2.7 here is escape from present torments there is a better Resurrection Heb. 11.35 all this belongeth to Christ as a Law-giver But as he is the fountain of spiritual life and grace so we receive Christ that he may live in us and we in him and so are fortified against inward weakness and look upon Christ as able to defend us and to maintain us in the midst of temptations We have a weak nature our God is unseen our great hopes are to come the flesh is importunate to be pleased loath to hold out against so many tryals But look to Jesus the captain of our salvation and the fountain of our life we are incouraged and receive supplies from him Phil. 4.13 I can do all things through Christ that strengtheneth me The Lord inableth us to abound or to be abased to undergo any condition so we may discharge our duty to Christ. He strengtheneth our staggering resolution and helpeth us to be strong in the power of his might for all encounters Eph. 6.10 Thus you see how faith helpeth us 2. Love is another grace and of chief regard in this place Now I shall shew you that love hath an unconquerable force and power in its self especially where 't is accompanied with desire hope and delight as it is in a sincere gracious heart 1. There is an invincible force in love its self Cant. 8.6 7. For love is strong as death jealousie is cruel as the grave many waters cannot quench love nor can the floods drown it If a man would give all the substance of his house for love it would be utterly contemned Love is of such a vehement nature that we cannot resist it and break the force of it no more than we can resist death or fire nothing but the thing loved can quench or satisfie it Such a vehement love is there kindled in the heart of a believer towards Christ It maketh such strong and mighty impressions on the heart that they cannot endure any separation and divorce from Christ. No opposition can extinguish it no other satisfaction can bribe it and intice it away from Christ. No opposition can extinguish it if many waters cannot quench love nor can floods drown it waters will quench fire but nothing can quench love By waters in Scripture are understood afflictions crosses and seeming hard dealing from Christ All his waves and billows have gone over me saith David Now a sincere love doth so clasp about Christ that no cross no rod nor the blackest dispensations can drive us from him neither Sword nor Famine nor Pestilence If all the floods of tryal and opposition were let out upon it it cannot quench love so also nothing can satisfie it Nay it rejecteth the offers of all inticing objects which would intrude themselves into Christs room in the heart There are two sorts of tryals which carry away souls from Christ left-hand temptations as crosses and afflictive evils and right-hand temptations such as the cares of this world deceitfulness of riches and voluptuous living when the one sort of tryals do not prevail the other may The thorny ground could endure the heat of the Sun but the good seed choaked in it But true love to Christ will be prevailed over by neither if a man would give all the subtance of his house that is all that can be given to buy away a soul from Christ it will not do all this proffer is utterly contemned with an holy disdain and indignation No all things are dung and dross in comparison of the excellency of the knowledge of our Lord Phil. 3.8 9. All essays to cool it or divert or draw it away are fruitless A slight love may be overcome but a fervent strong love will not 'T is a warm love to Christ which maintaineth his interest in the soul and then neither waters nor bribes heights nor depths advantages nor losses preferments nor persecutions will cool the believers affection to Christ. He dareth not entertain any thing in Christs room nor slacken his love to him no pleasures and riches and honours will not satisfie him and troubles and afflictions will not discourage him Thus a true and sincere love is unconquerable and will hold out against temptations on all hands 2. This love to Christ is accompanied with desire hope and delight So far as we want the thing which we love there is desire and so far as 't is likely to be obtained there is hope and so far as we injoy the thing which we love it is accompanied with delight Now all these are to be found in the love of Christ and if they be high and strong the believer overcometh the violence of the temptation 1. 'T is not easie to draw off a man from his strongest desires If a mans heart be set upon Christ he must be with Christ for evermore What can separate him Will he be discouraged with tribulation or distress Nay those inflame him shall he lose all that he hath longed for because of a little inconveniency to the flesh No Pauls groanings for Christ and desires to be with the Lord made him labour and strive and endure all the
deep experience of his grace in Christ that have not taken up some light thoughts about it but are deeply overcome and possessed with a sense of his love whose heart and soul is towards God and his wondeful love in Christ is the root and foundation of all their Religion now these thorough-Christians who are rooted and grounded in faith and love they are not so much believers in conflict as believers in triumph and whereas others make an hard shift to get to Heaven with much labour both of flesh and Spirit and many doubts and fears they keep up a continual rejoycing in God and find little or no trouble or disturbance in the Spiritual life Lusts are more mortified and Satan is discouraged and they are assisted with a larger experience of grace than others receive 1. USE Is information 1. To shew what cause they have to be ashamed that are discouraged by smaller temptations that cannot run with the foot-men Jer. 12.5 The smallest things separate them from the love of God in Christ or darken the comfort of it in their souls 2. The great priviledges of a Christian. Turn him to what condition you will raise him or cast him down kill him or spare his life you cannot harm him inrich him or beggar him his happiness is not at your command he is not at the disposal of any creature in the world Devils or Men crosses and contrary winds blow him to Heaven Cant. 4.16 and here death life heigth depth if God hath good to do by his life he will preserve him if his work is ended he will take him away by death All doth better his heart or hasten his glory 3. What an advantage those Christians have above others that make it their business to love God and count it their happiness to be beloved by him Take either first that make it their business to love God Love God once and all that he doth will be acceptable to you and all that you do will be acceptable to him for if we love him nothing will be grievous not commands grievous nor tryals grievous 1 John 5.3 Heb. 12.6 Whom the Lord loveth he chastneth 'T is from a father and all that you do is acceptable to God The lovers mite is better taken than the vast treasures of enforced service If you love him you may be sure he loveth you John 14.21 Secondly They count it their happiness to be beloved by him and then under the sorest temptations 't is enough that God loveth them if he will not take away his loving-kindness from them 't is enough though he visit them with scourges Other things will not satisfie them without this but this satisfieth them in the want of all other things Psal. 106.7 2. USE Is to exhort us to several duties 1. To the great duties of Christianity which give us an interest in this unchangeable love I shall instance in faith and love First by faith to put our souls in Christs hands for there alone we are safe against temptations 2 Tim. 1.12 For I know whom I have believed and am perswaded that he is able to keep that which I have committed unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 1 Pet. 4.19 Commit the keeping of your souls to him So Psal. 37.3 4. Trust in the Lord and do good so shalt thou dwell in the land verily thou shalt be fed Delight thy self in the Lord and he shall give thee thy hearts desire 'T is not a devout sloath or careless negligence but a resolution to take his way and adhere to it trusting him with all events We may do it upon the confidence of his willingness fidelity and sufficiency His Office sheweth his willingness 't is his office to save souls which he cannot possibly neglect Luke 19.10 The son of man came to seek and save that which was lost His Covenant sheweth his fidelity 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above what you are able His nature or his Divine Power sheweth his sufficiency He is God Phil. 3.21 and he is with God Heb. 7.25 2. The next great duty is love for love is the mutual bond between us and Christ as Christ is the bond of union between God and us We must not intermit our own love the love of God keepeth us and we are bidden to keep our selves in the love of God Jude 21. John 2.27 28. Ye shall abide in him and then presently abide in him And John 15.5 Abide in me and I in you The greatest danger of breaking is on our part there is no fear on Christs part Now we must use the means possess the heart with the love of God in Christ. We must believe the love of God think of it often not by light thoughts but let it be radicated in our hearts and let us rouse up our selves to love God again who hath shewed so much love to us 2. Let us forecast all visible dangers and not fix too peremptorily on temporal happiness There are a world of vicissitudes in our pilgrimage but all are ordered for good to a Christian. Let us not too peremptorily fix on life or death heighth or depth but beg of God to sanctifie every condition Phil. 4.12 I know how to be abased and how to abound to be full and to be hungry to abound and to suffer need We are subject to changes sometimes in credit and sometimes in disgrace sometimes in sickness and sometimes in health sometimes rich and sometimes poor there needeth wisdom to carry our selves in prosperity as well as adversity 3. Let us get our hearts confirmed against these temptations that may assault our confidence Life death if God prolong life there is occasion for service if death cometh that is our comfort Rev. 14.8 Blessed are the dead that die in the Lord. Phil. 1.20 I desire to be dissolved and to be with Christ which is much better Death is a passage to glory it shall not separate us from Christ but joyn us to him Phil. 1.23 Lay up this comfort against the hour of death 'T is a separation that causeth a nearer conjunction Then Angels the evil Angels are under Christ Col. 1.16 You are never in Satans hand but Satan is in Gods hands Then for Principalities and Powers no Potentates have any power but what is given them from above John 19.11 Thou couldest have no power at all against me were it not given thee from above And Christ promiseth Matth 16.18 Vpon this rock I will build my Church and the gates of hell shall not prevail against it Things present and things to come Whatsoever is present is either good or evil the good things are for our comfort in our pilgrimage the evil fit us for an happier estate but we have no assurance of things to come Matth. 6.34 Sufficient to the day is the evil thereof And then heighth depth We are acquainted with the heighth and depth of the love of God we know
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you â—â—lsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
earthly Clay House is dissolved there were a building not made with hands eternal in the Heavens we would groan earnestly desiring to be clothed upon with that House For a Christian while out of Heaven is out of his proper place Looking for and hasting unto the coming of the day of God are joyned together 2. Pet. 3.12 The one word implyeth Faith and the other desire surely men do not believe eternal Blessedness who are coldly affected towards it For an estate so Blessed if it were soundly believed it would be earnestly desired 2. Love They that love Christ will long to be with him Phil. 1.23 I desire to be dissolved and to be vvith Christ c. That Christ is there is the great motive to draw our hearts thither Col. 3.1 If ye then be risen vvith Christ seek those things vvhich are above vvhere Christ sitteth on the right hand of God love desireth the nearest union with the party loved Is Jesus Christ the beloved of our Souls Are we espoused to him as to one Husband 2 Cor. 11.2 do we desire to meet him and delight in his Presence in his Ordinances here Surely then we would desire to be with him hereafter for love doth always desire the nearest conjunction the fullest fruition and the closest communion The absence of our best Friend would be troublesome to us therefore we would groan and desire earnestly to be there where he is to behold his Glory How can we love him when we are so contentedly pleased to be long from him 3dly Hope That is a desirous expectation made up of looking and longing and shewing its self in Hearty groans after as well as delightful foretasts of the Blessedness expected what you hope for will be all your desire This estate is a good absent possible but difficult to be obtained as 't is good it is the object of Love as absent and future of desire as possible we look for it as desirable we groan after it well therefore hope hath a great influence upon these affectionate breathings after Heaven and happiness when joined with earnest expectation Phil. 1.20 5thly The Holy Ghost stirreth up in us these groans or a fervent desire partly by revealing the object in such a lively manner as it cannot otherwise be seen Eph. 1.17 18. 1 Cor. 2.22 Partly by his secret influences as he stirreth up holy Ardors in Prayer Rom. 8.25 26. Inutterable groans after happiness He that imprinteth the firm perswasion doth also imprint the desires of these things in our Hearts 6thly All the Ordinances of the Gospel serve to awaken these desires and longings in us and to raise up our affections towards Heavenly things The word is our Charter for Heaven or Gods Testament wherein such rich Legacies are bequeathed to us that every time read it or hear it or meditate upon it we may get a step higher and advance nearer Heaven The promises of the Word tend to this 2 Pet. 5.4 So do the Precepts to put us in the way everlasting Psal. 119.96 All Gods Commandments have an Eternal influence So for Prayer in company or alone 't is but to raise and act those Heavenly desires There we groan and long in the Lords Supper for New wine in our Fathers Kingdom To put an Heavenly relish upon our Hearts All is done in formality and with Hypocrise if it doth not promote these ends 7thly These desires are necessary because of their effect If we do not desire we will not labour and suffer trouble and reproach and persecution What maketh the Christian so Industrious So patient so self denying so watchful Only because he breatheth after Heaven with so much earnestness Desires are the vigorous bent of the Soul that bear us out in all difficulties The Soul leaneth that way its desires carry it If they be weak and feeble they are controlled with every lust abated upon every difficulty the desire of the other world beareth us out in the midst of the Temptations of this world otherwise a man is soon put out of the humour brought under the power of present things Whatever it is that gets your heart that will command you Foolish and hurtful lusts drown and sink you into a base Spirit 1 Tim 6.9 that all the Counsel that can be used will not reclaim you But if you be groaning and longing for and desiring the happiness of another world you have a victory over Temptations you have overcome the world for you regard it then only as your passage you cannot settle here 8thly The state of the present world doth set the Saints groaning and longing for this House from Heaven For this world is vexatious the pleasures of it are meer dreams and shadows and the miseries of it are real and many and grievous Gal. 1.4 To deliver us from this present evil world The present world is certainly an evil world take the best part of the world the state of the Church here it is quite different from what it will be hereafter Now Gods Children are pilgrims and can hardly get leave to pass thorow as Israel could not get leave to go thorow Edom at other times enemies come forth to stop them in the very wilderness Sometimes the Church is like a Ship in the hands of foolish guides that know not the right art of steerage at other times spotted with the Calumnies of adversaries or the stains and scandals of its own Children sometimes rent and torn by sad Divisions every party impaling and enclosing the Common Salvation within their own bounds unchristianing and unchurching all the rest and the name of Christians challenged to themselves and denyed to others and like a ball of contention carryed away by that party that can rustle down others who stand in their way Though with all this disadvantage 't is better to dwell in the Courts of the Lord than in the Tenâ—s of wickedness Yet surely a tender Spirit that mindeth Sions welfare will groan under these disorders and long to come at that great Council of Souls who with perfect Harmony are lauding and praising of God for evermore That innumerable company of Spirits made perfect Heb. 12.23 That general Assembly gathered together out of several Countries into one Body and one place who live together sweetly and serve God without weakness weariness and imperfection obj But how can Christians groan and long for their Heavenly state since there is no passage to it but by Death and 't is unnatural to desire our own Death Answ. 1. They do not simply desire Death for its self but as a means to injoy these better things So Phil. 1.23 I desire to be dissolved and to be with Christ. 'T is not our duty to Love Death as Death No so 't is an evil that we must patiently bear because of the good which is beyond it But it is our Duty to Love God and to long after Communion with him and to be perfected in holiness Had it not been an evil
in time shall be admitted into his immediate presence Now this seeking Reconciliation with God is not a thing to be once done at our first acquaintance with him and no more no but you must be daily renewing and keeping afoot this friendship by Godly sorrow for sin and a lively Faith in the Mediator Repentance and Faith must be still reneewed that all breaches between God and us may be prevented 2dly Every day we must labour more to deck and adorn the Soul with the graces of Gods Spirit For these make us lovely in the Eyes of God Eph. 4.24 Put on the new man which after God is created in Righteousness and true holiness When the Soul is clothed and adorned with these Spiritual qualities of Righteousness and Holiness then 't is like God these are Ornaments and Garments which never fade and wax old The Lord delighteth in his own Image in us 3dly That we should Honour God in the world by an Holy Conversation His people that are reconciled to him God will not take them into his immediate presence by and by as Absolom 2 Sam. 14.24 The King said let him turn to his own House and let him not see my face c. That his people may be exercised and tryed that hope may set them a longing and that God may have Glory from the Heirs of Heaven here on Earth in their Conversation Matth. 5.16 Let your light so shine before men that they may see your good works and Glorifie your Father which is in Heaven SERMON VI. 2 Cor. 5.4 For we that are in this Tabernacle do groan being burdened not for that we would be unclothed but clothed upon that mortality might be swallowed up of Life IN these words the Apostle still persists in explaining the nature of that groaning and desiring after the Heavenly estate which is in the Saints by declaring the reasons and ends of it They do not desire simply Death it self which is a fruit of sin but that happy change not altogether out of a wearisomness of this Life but out of a sense of a better In the words observe 1. The time when we groan For we that are in this Tabernacle groan 2dly The occasion of groaning Being burdened 3dly The end of groaning Expressed 1. Negatively not that we would be unclothed 2. Positively Expressed 1. Metaphorically But clothed upon 2dly Literally That mortality might be swallowed up of Life Let me explain these Clauses 1. The time when we groan We that are in this Tabernacle that is while we are in these Bodies of Clay 2dly The occasion Being burdened scil with sin and afflictions We have many pressures upon us which are very grievous and give us a great weariness 3dly The end 1. Negatively expressed Not for that we would be unclothed Those who interpret the Apostle to speak of the change of the living at Christs coming say the meaning is We would not at all put off the Body as others do at Death But this conceit I have already disproved The words therefore may have a threefold sense 1. With respect to the ground of this desire not that we would part with the Body out of impatience There is a double groaning one of Nature another of Grace 1. Of Nature out of a bare sense of present miseries 2dly Another of Grace out of a confidence and earnest desire of Eternal Life which the Spirit kindleth in us And so the sense will be As weary as we are yet we are not so weary as if for afflictions sake we would part with the Body wherein we may be serviceable to Christ and injoy something of him No this groaning arises not so much from a weariness of Life natural as from the hope of a better Life For therefore he saith though they were burdened and grieved in the Body yet they did not desire to be unclothed of the Body 2dly The manner They did not simply desire to be unclothed but only in some respect that they might be clothed upon with a better Life 'T is natural to all living Creatures to desire the Continuance of that being which they have No man ever yet hated his own flesh Therefore the Saints do not simply desire to be unclothed but do as all men do naturally shun Death But the natural horrour of Death is in a good measure overcome by the confidence of a better estate and therefore desire not to be unclothed but to be clothed upon as we would put off an old torn Garment for a new and a better 3dly They did not desire to part with these Bodies so as to part with them finally as if they were altogether uncapable of this immortality The Soul loveth the Body and would not part with the Body but upon necessity and that for a while only but being corruptible they would not lose the substance but the corruptibility There is another sort of Body and another sort of Life infinitely more desirable than this an Eternal immutable State of Life This we pant desire and groan after and from this we would not have the Body excluded i. e. we would not wholly and everlastingly be deprived of the Body which now we bear about with us And so the state of the case lyeth thus If we lived in an House which were our own where the Walls are decayed and the Roof ready to drop down upon our Heads we would desire to remove and depart for a while but would not lose the ground and the materials but have it built up into a better frame So not another Body but we would have it otherwise 2dly Positively So 't is doubly expressed 1. Metaphorically 2dly Literally 1. Metaphorically And so those that interpret the words of those which remain at Christs coming think the expression favoureth their opinion Because it is not said clothed but clothed upon keeping the Body still without being divested of it But the compound word is not always Emphatical and signifieth no more than the simple verb 1 Cor. 15.53 Then this corruptible shall put on incorruption and this mortal must put on immortality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same putting on or being clothed upon well then we desire to be clothed upon What is that With Heavenly Glory 1. In Soul presently after Death the very getting into Heaven and the Glory wherewith we shall be encompassed there is a clothing upon Quos circumfusum vest it pro tegmine lumen 2dly In Body when it shall be restored to us at the last day and likened to Christs Glorious Body Phil. 3.21 2. Literally expressed That mortality might be swallowed up of Life The Patrons of the former disallowed opinion here challenge again the phrase as full for them as if the meaning were that that which is mortal should be swallowed up of Life without the pain or necessity of Death But the true meaning is that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our mortal that the mortality wherewith the Body is now
place but when the heart is set against it then the least remainders are a Burthen to them this is that they pray and strive against Wicked men are in their Element they make a mock of sin 't is a sport to them to do evil What I hate is my Burthen O wretched man c. Rom. 7.24 4. They hope for a better estate than others do to be perfectly freed from sin 1 Joh. 3.3 'T is a grief to them they cannot find it while they are in the body Here as Hair cut will grow again as long as the Roots remain or Ivy in the Wall cut Boughs stump Branches yet some strings there are that will ever sprout out again Vse This shews our stupid Folly that we do no more mind and improve this that still we are so loth to leave this woful life and prepare for a better estate God driveth us out of the World as he did Lot out of Sodom but yet we are loth to depart as if it were better to be miserable apart from Christ than happy with him Have we not yet smarted enough for our love to a vain World Nor sinned enough to make us weary of our Abode here But yet we linger and draw back as if we would sin more and longer Surely this miserable tempting sinful World is an unmeet place to be the home and happiness of God's Children in this valley of tears and place of snares What should we do but long and sigh for Home Here sin liveth with men from the birth to the grave we complain of sin and yet are loth to be rid of it we cry out of the vanity and vexation of the World and yet set our hearts upon it and love it better than God and the World to come The thoughts of our Transmigration are very grievous to us If you cannot go so high as groaning and desiring earnestly yet where is serious waiting and diligent preparing drawing home as fast as we can Alas we are serving our Covetousness and Pride and Lusts and tiring our selves in making provision for our fleshly Appetites and Wills as if we were to tarry here for ever We take it for granted they have not thought to remove to another place that do not make provision before they come thither But alas we must remove whether we will or no and shall we like foolish Birds build our Nests here with such Art and Contrivance when to morrow we must be gone Second Proposition That the Saints being burthened do in an holy manner groan and long for a better life The Apostle here explaineth their groaning and sheweth that it is not to be unclothed but clothed upon Therefore 1. 'T is not an unnatural desire as if we did desire Death as Death No a creature cannot desire its own deprivation therefore the Apostle saith it is not to be unclothed c. Jesus Christ before he manifested his submission did first manifest the innocent desires of Nature Father if it be possible let the Cup pass from me c. The separation of the Soul from the Body and the Bodys remaining under corruption is in its self evil and the fruit of sin Rom. 5.12 Grace is not given us to reconcile us to corruption or to make Death as Death seem desirable or to cross the inclinations of innocent Nature But yet Heaven and Eternal Happiness beyond it is still matter of desire to us Death is God's Threatning and we are not threatned with Benefits but Evils and Evils of punishment are not to be desired barely for themselves but submitted unto for an higher end Nature abhorreth and feareth Death but yet Grace desireth Glory The Soul is loth to part with the Body but yet 't is far lother to miss Christ and to be without him As a man is loth to lose a Leg or an Arm yet to preserve the whole Body is willing In short the Soul is bound to the Body with a double Bond one natural and the other voluntary by Love and Affection desiring and seeking its welfare The voluntary Bond is governed and ordered by Religion till the natural Bond be loosed either in the ordinary course of Nature or at the Will of God 2dly 'T is not a discontented desire arising out of an impatiency of the Cross or desperation under our difficulties and troubles No believers lament their present misery by reason of sin and the evils which proceed thence They have a sense and feeling of them as well as others have yet they do not desire death out of impatience to be freed from so many troubles and vexations But 't is that Blessed estate and perfect deliverance which they expect in the world to come like men in a tempest that would be set ashore assoon as they can The carnal groan out of discontent but the groans of the faithful are that they cannot injoy true and perfect Blessedness nor be without sin To give you some instances of groans out of discontent The murmuring Israelites Exod. 16.3 Would to God we had dyed in Aegypt 'T is usual in a pet for men to wish themselves in their graves but Alas they do not consider what it is to be in the state of the dead and to come unprepared into the other world Yea the Children of God may have their fits of impatiency and discontent But they are not the desires and groanings here mentioned as Job Chap. 3.20 Wherefore is Life given to him that is in misery and light to the bitter in Soul 21. verse Which long for Death but it cometh not which dig for it more than for hid treasures No these discontented fits are far different from the Holy desires and groans of the Saints These are but a shameful retreat from the conflict and difficulties of the present Life or irksomeness under the burden thereof or despondency and distrust of Gods help rather than any sanctified resolution 2dly Let us see the Holiness of these groans and desires 1. They come from a certain confidence Verse 1. of this Chapter not a bare conjecture but a certain knowledge Surely Heaven and Glory is amiable and the object of our desires and when we are perswaded of the truth and worth of it we will groan and long after it 2dly A serious preparation Verse the Third If so be that being clothed we shall not be found naked They have made up their accounts between God and their Souls sued out their Pardon Stand with their Loins girt and Lamps burning As Simeon Lord now lettest thou thy Servant depart in peace c. when he had seen Christ with the Eyes of his Faith as well as of his Body 3dly An Heart deadned to the world For in the Text Being Burthened we groan Till we are weaned from present felicities we shall not earnestly seek after better The Child of God is now in his exile and pilgrimage and therefore longeth to be at home in his own Country He is now in his conflict and warfare Then
the God of my Salvation And Psa. 23.4 Yea though I walk through the valley of the shadow of death I will fear none evil for thou art with me thy rod and thy staff doth comfort me To make the promise yield us that which the creature cannot health strength life peace house and home and maintenance for our selves and Children When we die and have little or nothing to leave them and all means of subsistance are cut off and blasted then to live yea to grow rich by Faith as having nothing yet possessing all things 2 Cor. 6.10 'T is enough that God carryeth the purse for us Many talk of living by Faith but 't is when they have something in the World to live upon As those Isa. 4.1 Only let us he called by thy name So in other cases why do the vain delights and dignities and honours of the World so prevail with Men that all the Promises of the Gospel cannot reclaim them yea fell their birth-right for one morsel of meat Heb. 11.15 The life of Sense is lifted up above that of Faith The Soul dwelleth in Flesh looketh out by the senses and knoweth what is comfortable to sense that God is unseen our great hopes are to come and the Flesh is Importunate to be pleased 2. Pet. 1.9 They that want these things that is Faith and other graces are blind and cannot see afar off Doct. 2. That Faith is for Earth and sight is for Heaven So the Apostle sorteth these two Here we believe in God and there we see him as he is As soon as we are reconciled to him God will not admit us into his immediate presence as Absolom when he had leave to return yet he could not see the King's face 2 Sam. 14.24 So God causeth us to stay a while in the World ere we come before him in his Heavenly Temple 1. Because now we are in our minority and all things are by degrees carryed on towards their state of perfection as an Infant doth not presently commence into the stature of a man In the course of Nature there is an orderly progress from an Imperfect state to a perfect The dispensations of God to the Church Gal. 4. And the Apostle compareth our estate in Glory and our estate by grace to Child-hood and manly Age 1 Cor. 13.11 12. Our words inclinations affections are quite changed in the compass of a few years so as we neither say nor desire nor understand any thing as some years before we did so it is with this and the next life Now our vision is very dark and imperfect looking upon things when they are shewed us as through a glass on purpose to give us a Glimpse of them but when we come to Heaven we shall see perfectly as we see a person or thing that is before our Eyes 2. We are now upon our tryal but then we are in termino in our final state now we are in our way but then we are in our Country Therefore now we walk by faith but then by sight God would not give us our reward here A tryal cannot be made in a state of sense but in a state of Faith We are justified by Faith we live by Faith we walk by Faith This state of Faith requireth that the manner of that dispensation by which God governeth the World should neither be too sensible and clear nor too obscure and dark but a middle thing as the day break or twilight is between the light of the day and the darkness of the night that as the World is a middle place between Heaven and Hell so it should have somewhat of either If all things were too clear and liable to sense we should not need Faith if to obscure we should wholly lose Faith Therefore 't is neither night nor day but towards the evening If the Godly should be presently admitted to their Happiness and have all things according to Hearts desire it would make Religion too sensible a thing not fit for that kind of Government which God will now exercise in the World Heb. 6.12 But followers of them who through Faith and patience have inherited the promises And Jam. 1.12 Blessed is the man that endureth Temptation for when he is tryed he shall receive the Crown of Life which the Lord hath promised to them that love him Every man must be tryed and approved faithful upon tryal and then God will admit him into his presence 3. There is no congruity between our present state and the beatifical vision the place is not fit nor the persons 1. The place is not fit because 't is full of changes Here time and chance happeneth to all and there is a continual succession of Night and Day Calm and Tempest Winter and Summer There is neither evil nor only evil not all good nor all Blessing but a mixture of either The World to come is either all evil or all good This is a fit place for our exercise but not for our injoyments here is the patience of the Saints But there is the reward of the Saints 'T is a fit place to get an Interest in but not a possession 'T is Gods Foot-stool but not his Throne Isa. 66.1 Now he will not immediately shew himself to us till we come before the Throne of his Glory He manifesteth himself to the Blessed Spirits as a King sitting in his Royal Robes upon his Throne but the Church is but his Foot-stool as he filleth the upper part of the World with his Glorious presence so the lower part with his powerful presence This is a place wherein God will shew his bounty to all his Creatures a Common Inn and receptacle for Sons and Bastards a place given to the Children of men But the Heaven of Heavens he hath reserved for himself and his people Psa. 115.16 2. The persons are not fit Our Souls are not yet enough purified to see God Matth. 5.8 1 John 3.3 Till sin be done away which will not be till Death we are unmeet for his presence when Christ will present us to God he will present us faultless before the presence of his Glory Jude 28. Our Bodies also are not fit till we have passed the Gulph of Death We are not able to bear Eternal Happiness Old bottles will not hold the new wine of Glory a Mortal Creature is not capable of the Glorious presence of God and cannot endure the splendour of it Matth. 12.6 They fell on their Faces and were sore afraid Upon any manifestation of God the Saints hide themselves Elijah Wrapt his Face in a mantle Moses himself when God gave the Law trembled exceedingly 3. Point That till we have sight 't is some advantage that we have Faith There is no other way to live spiritually and in holy peace joy and the love of God but by sight or faith either by injoyment or expectation therefore sight being reserved for the other world if we would live holily and comfortably we must walk
of the Life of grace 2 Cor. 4.16 For though the outward man perish the inner man is renewed day by day 2. As to pleasure and pain joy and comfort When all the joys of the Body are gone the joys of the Soul are inlarged as when the Bodies of the Martyrs were on the rack under torturings their Souls have been filled with inward Triumphings and their Consolation 2 Cor. 1.5 also aboundeth by Christ. When their flesh is scorched their Souls are refreshed 5. They are distinct in the Commands God hath given about it Christ hath Commanded us to take no thought for the Body Matth. 6.25 But he never Commanded us to take no thought for the Soul rather the contrary Deut. 4.9 Only take heed to thy self and keep thy Soul diligently The great miscarriage of men is because they pamper their Bodies and neglect their Souls all their care is to keep their Bodys in due plight but never regard their Souls which were more immediately given them by God and carry the most lively character of his Image and are capable of his Happiness 2. The Soul is not only distinct from the body but can live and exercise its operations apart from the body There are many arguments from reason to prove it but let us consider Scripture which should be reason enough to Christians That it can do so appeareth by that expression of Paul 2 Cor. 12 2 3. I knew a man in Christ fourteen years ago whether in the Body or out of the Body I cannot tell God knoweth such an one carryed up to the third Heaven If Paul had been of this opinion that the Soul being separated from the Body is void of all sense he must then have known certainly that his Soul remained in his Body during this rapture because according to this supposition in that state alone could he see and hear those things which he saw and heard And that argument is not contemptible to prove the possibility where among other things 't is said Death cannot separate us from the love of God in Christ. Therefore the Soul liveth in a state to injoy him in a sense of his love to us and our love to him 3. That the Souls of the Saints not only can live apart from the Body but actually do so And are presently with the Lord as soon as they flit out of the Body This I shall prove from these particulars taken from Scripture 1. From Luke 23.43 This day shalt thou be with me in paradise This was said to the penitent Thief and what was said to him will be accomplished in all the faithful for what Christ promiseth to him he promiseth it to him as a penitent believer and what belongeth to one Convert belongeth to all in a like case Therefore if his Soul in the very day of his death were translated unto paradise ours will be also Now Paradise is either the Earthly or the Heavenly not the first which is no where extant being defaced by the Flood If it were in being what have separate Souls to do there That was a fit place for Adam in Innocency who had a Body and a Soul and was to eat of the fruit of the Trees of the Garden By Paradise is meant Heaven whither Paul was rapt in Soul which he calleth both Paradise and the third Heaven 2 Cor. 12.4 And there all the Faithful are when once they have past the Pikes and have overcome the Temptations of the present World Rev 2.7 To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God Well then there the Thief was not in regard of his Body which was disposed of as men pleased but his Soul And when should he be there This day 'T was not a Blessedness to commence some fifteen hundred or two thousand years afterward 'T is an answer to his quando the penitent Thief desired when he came into his kingdom he would remember him Christ sheweth he would not defer his hope for so long a time but his desire should be accomplished that day 't is not adjourned to many days months or years but this day Thou shalt presently injoy thy desire 2. The Second place is Phil. 1.23 I desire to be dissolved and to be with Christ which is far better To be with Christ is to be in Heaven for there Christ is at the right hand of God Col. 3.1 The Apostle speaketh not this in regard of his Body for that could not be presently upon his dissolution till it was raised up at the last day but in regard of his Soul This state that his Soul was admitted into was much more better if compared with the estate it injoyed in this life yea though you take in the end and use of life yet his being with Christ upon his dissolution was more eligible and to be preferred before it Is it not better you will say to remain here and serve God than to depart hence It were so if the Soul were in a state wherein we neither know nor love Christ what profit would it be to be with the Lord and not injoy his company Present knowledge services tasts experiences are better than a stupid Lethargy and sleepy estate without all understanding and will 'T is better to a gracious man to wake than to sleep to be hard at work for God than to be idle and do nothing to use our powers and faculties than to lye in a senseless Condition 't would be far worse with Paul to have his Body rotting in the grave and his Soul without all fruition of God if this were true What is that preponderating happiness which should sway his Choice Is it to be eased of present labours and sufferings Gods people who have totally resigned themselves to God are wont to prefer value their present service and injoyment of God though accompanyed with great labours and sufferings before their own ease Surely Paul would never be in a streight if he were to be reduced upon his dissolution into a Condition of stupid sleep without any capacity of glorifying or injoying God The most afflicted Condition with Gods presence is sweeter to his people than the greatest Contentments with his absence if thou art not with us carry us not hence Better tarry with God in the Wilderness than live in Canaan without him surely it were absurd to long for a dissolution of that estate where we feel the love of God and Christ in our Souls which is unspeakable and glorious for a Condition wherein there is no tast nor sense 3. The next place is 1 Pet. 3.19 By which also he went and preached unto the Spirits in prison which sometimes were disobedient when once the long suffering of God waited in the days of Noah There are many Souls of Men and Women who once slighted the Lords grace and are now in hell as in a prison Their Souls do not go to nothing nor dye as
Remunerative Justice There is a threefold Justice in God his General Justice his Strict Justice his Justice of Benignity or Fidelity according to his Gospel Law 1. His General Justice requireth that there should be a different proceeding among them that differ among themselves that every man should reap according to what he hath sown whether he hath been sowing to the Flesh or to the Spirit that the fruit of his doings should be given into his Bosom And therefore though this be not evident in this life where good and evil is promiscuously dispensed because now is the time of Gods patience and our tryal yet in the life to come when God will Judge the World in Righteousness Acts 17.31 it is necessary that it should go well with the good and ill with the bad And as the Apostle saith 2 Thes. 1.6 7. It is a Righteous thing with God to recompense Tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels There is generalis ratio justi in the difference of the recompenses And therefore the different actions of the persons to be judged must come into the discussion whether good or evil 2dly There is Gods strict Justice declared in the Covenant of works whereby he rewardeth man according to his perfect obedience or else punisheth him for his failings and coming short This also is in part to be declared at the day of Judgment on the wicked at least for the Apostle declareth that there will be a different proceeding with men according to the divers Covenants which they are under some shall be judged by the Law of liberty according to which God will accept their sincere though imperfect obedience Others shall have Judgment without any temperament of mercy Jam. 2.12 13. And justly because they never changed Copy and tenure When God made man he gave him a Law suitable to that perfection and innocency wherein he made him Our Fact did not make void his right to require the obedience due by that Law Nor our obligation to perform it but yet because man was uncapable of performing this Law or obtaining Righteousness by it Having once broken it he was pleased to cast out a plank to us after shipwrack to offer us the remedy of a new Law of grace wherein he required of us repentance towards God and faith in our Lord Jesus Christ Acts 20 21. That we should return to our duty to our Creator depending upon the merit Satisfaction and Power of the Mediator Now we are all sinners and have deserved death according to the Law of Nature and wo and wrath an hundred times over and if through our impenitency and unbelief we will not accept of Gods remedy we are justly left to the old Covenant under which we were born and so undergo Judgment without mercy 3dly There is his justice of bounty and free beneficence as judging according to his Gospel Law which accepteth of sincere obedience and so God is just when he rewardeth a man capable of reward upon terms of Grace So 't is said Heb. 6.10 God is not unrighteous to forget your work of Faith and labour of love which ye have shewed to his name His promises take notice of works and the fruits of Faith and Love as one part of our Qualification which make us capable of the blessings promised 3. His veracity and faithfulness God hath promised Life and Glory to the penitent and obedient and the faithful And God will make good his promises and reward all the labours and patience and faithfulness of his Servants according to his promises to them To whom hath he promised Salvation To the obedient to the patient to the pure in heart to the diligent and studious every where in the Word of God John 12.26 There shall my Servant be Jam. 1.12 And Rom. 2.6 7. He will render to every one according to his deeds To them who by patient continuance in well-doing seek for Glory Honour Immortality Eternal Life On the contrary he hath interminated and threatned verses 8 9. To them that are contentious and obey not the truth who wrangle and dispute away duty See promises mixed with threatnings to the carnal and the mortified Rom. 8.13 If ye live after the flesh ye shall die but if ye through the Spirit do Mortifie the deeds of the Body ye shall live And Gal. 6.8 If ye sow to the flesh of the flesh ye shall reap corruption but if ye sow to the Spirit ye shall reap Life Everlasting Now that Gods truth may fully appear mens works must be brought into the tryal 4. His free grace The business of that day is not only to glorifie his Justice but to glorify his free Love and Mercy 1 Pet. 1.13 Hope unto the end for the grace that is to be brought to you at the Revelation of our Lord Jesus Christ. And this grace is no way infringed but the rather exalted when what we have done in the Body whether it be good or evil is brought into the Judgment 1. The evil works of the faithful shew that every one is worthy of death for sinning though we do not die and perish everlastingly for it as others do Gods best Saints have need to deprecate his strict Judgment Psa. 143.2 Enter not into Judgment with thy Servant he doth not say with thine enemy but thy Servant They that can continue with most patience in well doing have nothing to look for at last but mercy Jude 21 'T is their best plea Revel 2.10 Be thou faithful unto death and I will give thee a Crown of Life When we have done and suffered never so much for God we must at length take Eternal Life as a gift out of the hands of our Redeemer but for the grace of the new Covenant we might have perished as others do In some measure we see grace here but never so fully and perfectly as then Partly because now we have not so full a view of our unworthiness as when our actions are scanned and all brought to light And partly because there is not so full and large Manifestation of Gods favour now as there is in our full and final reward 'T is grace now that he is pleased to pass by our offences and to take us into his family and give us some tast of his Love and a right to the Heavenly Kingdom but then 't is another manner of grace and favour then our pardon shall be pronounced by our Judges own mouth and he shall not only take us into his family but into his immediate presence and Heavenly Palace not only give us right but possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall have not only some remote service and Ministration but be everlastingly imployed in loving and delighting in and praising of God this is grace indeed The grace of God or his free favour to
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
own selves Christ had more to lose than all Angels and men They said of David 2 Sam. 17.3 Thou art better than ten thousand of us Every mans life is valuble 't is the Creatures best inheritance what was Christs life which was inriched with the continual presence of God 6. This one to dye so willingly Psa. 40.7 Lo I come to do thy will You cannot Meditate enough on these places Pro. 8.31 Rejoycing in the habitable parts of the earth and my delights were with the Sons of men And Isa. 53.11 He shall see of the travail of his Soul and be satisfied He had contentment enough in the Father right enough to the Creatures rich in all the Glory of the God-head what need had he to become man and die for sinners but only that he loved us and gave himself for us for me and thee Gal. 2.20 7. That he should die such a painful and accursed death He bore the iniquities of us all Isa. 53.6 The little finger of sin is heavier than the loins of any other trouble David that bore his own sins cryed out Psa. 38.4 They are a burden too heavy for me What was it for him to bear the iniquities of us all This made his Soul heavy to death filled up with such bitter agonies that he did sweat drops of blood Alas sometimes we feel what 't is to bear one sin what is it to bear many To bear all He did not only bear them in his body but in his Soul this put him upon tears and fears and amazement Now is my Soul troubled what shall I say John 12.27 As to bodily pains many of the Martyrs suffered more and with cheerful minds But Christ stood in the place of sinners before Gods tribunal Well then you see what a powerful Argument this is to breed and feed love 3. How this Argument is suited to breed that love which God expects even a thankful return of obedience 'T is proper for that purpose 1. From the end of Christs death Which was to sanctify us Eph. 5.25 26 27. Christ loved the Church and gave himself for it that he mighty sanctify and cleanse it by the washing of Water through the word that he might present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people Not only redeem us from wrath but redeem us from sin to restore the Image of God which we had lost as well as his favour Now unless we would have Christ to be frustrate of his end and die in vain we should endeavour to be holy did he die for sin that we might take liberty to practice it come to unloose our cords that we might tye them the faster pay our debt that we might run on upon a new score Make us whole that presently we might fall sick or give us an antidote that we might the more freely venture to poison our selves No this is to play the wanton with his grace 2. The right which accrueth to our Redeemer by vertue of the price paid for us When a slave was bought with Silver and Gold his strength and life and all belonged to the buyer Exod. 21.21 He is his money So we are purchased by Christ redeemed to God Rev. 5.9 And we are bound to him that bought us to serve him in righteousness and holiness all our days Luke 1.74 To glorify him in our bodys and Souls which are his 1 Cor. 6.20 3. The pardon ensuing and depending on his death 'T is that God may be more loved reverenced feared and obeyed Psa. 130.4 But there is forgiveness with thee that thou mayest be feared Luke 7.47 She loved much because much was forgiven to her They are bound to love most to whom most is forgiven Psa. 85.8 For he will speak peace to his people but let them not return to folly The remission of sins past is not for a permission of sin to come but a great bridle and restraint to it His mercy in remitting should not make us more licentious in committing otherwise we build again the things we have destroyed when we sought for pardon sin was the greatest burden which lay upon our consciences the wound that pained us at heart the disease our Souls were sick of and shall that which we complained of as a burden become our delight shall we tare open our wounds which are in a fair way of healing And run into bonds and chains again after we are freed of them 4. The greatness of Christs sufferings sheweth the hainousness and filthiness of sin 'T was Gods design to make sin hateful to us by Christs agonies blood shame and death Rom. 8.3 By sin he condemned sin in the flesh That is by a sin offering God shewed a great example of his wrath by that punishment which lighted upon our Surety or the flesh of Christ his design was for ever to leave a brand upon it by his sin offering or ransom for Souls Now shall we make light of that which cost Christ so dear And cherish those sins which put our Redeemer to grief and shame If the stain and filthiness of sin could not be washed out but by the blood of Christ shall we think it no great matter to pollute and defile our selves therewith This were to crucify Christ afresh Heb. 6. And to trample the blood of the covenant under foot Heb. 10.24 5. The terribleness of Gods wrath which can be appeased by no other sacrifice And shall not we reverence this wrath so as not to dare to kindle it again by our sins for 't is a dreadful thing to fall into the hands of the living God Heb. 10.31 Christs Instance sheweth that for if this be done in the green tree what shall be done in the dry 6. But the great argument of all is a grateful sense of our obligation to God and Christ. For God so loved the World that when nothing else was fit for our turn he sent is Son and his Son loved us and gave himself to die for us Where we see the love of God putting forth its self for our help in the most astonishing way that can be imagined this is such an ingaging instance so much surpassing our thoughts that we cannot sufficiently admire it A mystery without controversy great We may find out words to paint out any thing that man can do to us or for us The garment may be wider than the body But things truly great strike us dumb God being the chiefest good would act in a way suitable to the greatness of his love Therefore let us love him and delight in him who hath called together all the depths of his wisdom and counsel to save a company of forlorn sinners in such a way whereby his wrath may be appeased his Law satisfyed and full contentment
If Christ came to save sinners I am sinner enough for Christ to save creeping in at the back-door of a promise God hath opened the way for all if they perish 't is through their own default He hath sent Messengers into the World Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned And if you are within hearing the Gospel you have more cause to hope than to scruple Acts 13.26 To you is the word of salvation sent Not brought but sent Know it for thy good Job 5.27 And rowse up your selves what shall we say to these things Rom. 8.39 If God be for us who can be against us 4. Though weak in faith and love to God yet Christ died one for all The best have not a more worthy Redeemer then the worst of sinners Go preach the Gospel to every creature Exod. 30.15 The Rich and Poor have the same ransom 1 Cor. 1.2 Jesus Christ theirs and ours And Rom. 3.22 Even the righteousness of God which is by faith in Jesus Christ unto all and upon all that believe for there is no difference And 2 Pet. 1.1 To them who have obtained like precious faith with us A Jewel received by a Child and a Giant 't is the same Jewel So strong and weak faith are built upon one and the same righteousness of Christ. 2. Let us devote our selves to God in the sense of this love to walk before him in all thankful obedience Christ hath born our burden and in stead thereof offered his burden which is light and easie he took the curse upon him but we take his yoke Mat. 11.29 He freely accepted the work of Mediatour Heb. 10.7 Will you as freely return to his service SERMON XXVIII 2 Cor. 5.14 Then were all dead WE have handled the intensiveness of Christs love he died the extent how for all is to be interpreted now the fruit dying to sin and living to righteousness The first in this last clause Then were all dead not carnally in sin but mystically in Christ dead in Christ to sin In the Original the words run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not dead in regard of the merits of sin but dead in the merits of Christ for the Apostle speaketh here of death and life with reference and correspondence to Christs death and resurrection as the original pattern of them in which sense we are said to die when Christ died for us and to live when he rose again 2. He speaketh of such a death as is the foundation of the Spiritual life he died for them then were all dead and he died for them that they might live to him that died for them and rose again Our translation seemeth to create a prejudice to this exposition were dead in the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all died or all are dead that is to sin the World and self interesâ—s And besides it seemeth to be difficult to understand how all Believers were dead when Christ died since most were not then born and had no actual existence in the World and after they are converted they feel much of the power of sin in themselves Ans. They are comprized in Christs act done in their name as if they were actually in being and consenting to what he did In short they are dead mystically in Christ because he undertook it Sacramentally in themselves because by submitting to baptism they bind themselves and profess themselves ingaged to mortify sin Actually they are dead because the work at first conversion is begun which will be carryed on by degrees till sin be utterly extinguished Doct. That when Christ died all Believers were dead in him to sin and to the World 'T is the Apostles inference then were all dead The expression should not seem strange to us for there are like passages scattered every where throughout the Word 1. Therefore I shall shew you first that this truth is asserted in Scripture 2. I will shew you how all can be said to be dead since all were not then born and had no actual existence in the World 3. How they can be said to be dead to sin and the World since after conversion they feel so many carnal motions 4. What use the death of Christ hath to this effect to make us die to sin and the World 1. That this truth is asserted in Scripture To this end I shall propound and explain some places The first is Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should no longer serve sin In that place observe 1. The notions by which sin is set forth 'T is called by the names of the old man and the body of sin and simply and nakedly possibly by the old man natural corruption may be intended by the body of sin the whole mass of our acquired evil customs by sin actual transgression Or take them for one and the same thing diversly expressed in-dwelling sin is called an old man A man it is because it spreadeth its self throughout the whole man The Soul for Gen. 6.5 't is said every Imagination of the thoughts of his heart is only evil continually The Body Rom. 6.19 As you have yielded up your members Servants to uncleanness and to iniquity unto iniquity And 't is called an old man as grace is called a new man and a new creature and it is so called because it is of long standing it had its rise at Adams fall Rom. 5.12 Whereas by one man sin entred into the World and death by sin so that death passed upon all because all had sinned And it hath ever been conveyed since from Father to Son unto all descending from Adam Psa. 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me So that 't is born and bred with us And Partly because in the godly 't is upon the declining hand and draweth towards its final ruine and expiration De jure 't is an old antiquated thing not to be cherished but subdued De facto 't is upon declining and weakning more and more And this old man is afterwards called the body of sin the whole Mass of habitual sins composed of divers evil qualities as the body of divers members this is our enemy 2. Observe in the place the priviledge that we have by Christs Death That our old man was crucified with him That is when Christ was crucified And the Apostle would have us know this and lay it up as a sure principle in our hearts the meaning is then there was a foundation laid for the destruction of sin when Christ dyed namely as there was a merit and a price paid and if ever our old man be crucified it must be by vertue of Christs death 3. Observe the way how this merit cometh to be applyed to us Something there must be done on Gods part in that expression that the body
and to redeem your time to attend upon him This they understand not mind not and therefore still live to themselves 2. I observe that which is spoken of is living to self and living to God Living doth not note one single action but the trade course and strain of our conversations whether it be referred to self or God every single act of inordinate self-love is a sin but living to our selves is a state of sin A man lives to self when self is his principle his rule and his end The governing principle that sets him on work or the spring that sets all the wheels a going the great end they aim at the rule by which they are guided measure all things if it be for themselves they have a life in the work So the Apostle Phil. 2.21 All seek their own things and not the things of Jesus Christ. Their own things are their worldly ease and profit and credit when the things wherein Christs Honour and Kingdom are concerned are neglected Any interest of their own maketh them ready industrious zealous it may be for Christ when there are outward incouragments to a duty but when no incouragements rather the contrary then cold and slack So on the other side we live to God when his grace or the new nature in us is our principle his service our work or the business of our lives and his Glory our great end and scope When we have nothing and can do nothing but as from God and by him and for him Phil. 1.11 Being filled with the fruits of Righteousness which are by Jesus Christ to the praise and Glory of God 3. That love to God is the great principle that draweth us off from self to God For 't is said The Love of Christ constraineth us That 's the beginning of all this discourse such as a mans love inclination and nature is such will be the drift of his life And therefore self-denial is never powerful and thorough unless it be caused by the Love of God But when a man once heartily loveth God he can lay all things at Gods feet and suffer all things and endure all things for Gods sake Men will not be frightned from self-love it must be another more powerful love which must draw them from it as one naâ—l driveth out another Now what can be more powerful than the love of God which is as strong as death Many waters cannot quench it nor will it be bribed Cant. 8.7 This overcometh our natural self-love so that not only time and strength and estate but life and all shall go for his Glory Revel 12.11 They loved not their lives to the death Self-love is so deeply rooted in us especially love of life that it must be something strong and powerful that must overcome it what 's nearer to us than our selves This is Christs love None deserveth their love so much as Christ. I know no Happiness but to injoy his love glory this prevaileth beyond their natural inclination 4. The great thing which breedeth and feedeth this love is Christs dying that we might be dead to sin and the World and might also be alive to God The object of love is goodness now such goodness as this should beget love in Christ. This may be considered 1. As to the intention of the Redeemer Surely if he aimed at this the love and service of his redeemed ones 't is fit that he should obtain this end Now this was Christs end Rom. 14.9 For this end Christ died and rose again and revived that he might be Lord of dead and living Christ had this in his eye a power and dominion over us all That he might rule us and govern us and bring us into a perfect obedience of his will that none of us might do what liketh him best but what is most acceptable to Christ. 2. The grace and help merited He obtained a new life for us that we might be made capable to live not to our selves but unto him If he had obliged us only in point of duty to live unto God and not obtained necessary grace to inable us to perform it the love had not been so great no he hath obtained for us the gift of the Spirit and the great work of the Holy-Ghost is by sanctifying grace to bring off the Soul from self to God John 16.14 He shall take of mine and glorify me This grace is not given us to exalt or extol any other thing but Christ alone as Christ his Father John 15.8 That grace we have from Christ and the Spirit inclineth us to make God our end and scope 3. The obligation left on the Creature by this great and wonderful act of mercy and kindness doth perswade us to surrender and give up our selves to the Lords use Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your bodies a living Sacrifice holy acceptable to God which is your reasonable service Take the Argument either from the greatness of his sufferings or the greatness of the benefits purchased still the Argument and motive is exceeding 〈◊〉 and prevailing shall the Son of God come and die such a painful shameful death for us And shall not we give up our selves to him to love him and serve him all our days 2dly I shall prove it by reasons 1. The title that God hath to us we are not our own and therefore we must not live to our selves but we are Gods and therefore we must live unto God This reason is urged 1 Cor. 6.19 20. What! know ye not that your Body is the Temple of the Holy-Ghost which is in you which ye have of God And ye are not your own for ye are bought with a price therefore Glorify God in your Body and in your Spirit which are Gods How are we Gods By Creation Redemption Regeneration and Consecration in all which respects God is more truly owner of you than you are of any thing you have in the World 1. We are his by Creation 't is he that made us not we our selves Psa. 100.3 What one member was made at our direction or request Much less by our help and assistance No God framed us in the secret parts of the belly Now if the Husband-man may call the Vine his own which he hath planted God may much more call the Creature his own which he hath made God made us out of nothing The Husband-man cannot make a vine he doth only set it and dress it but God made us and not we our selves the Creature is wholly and solely of him and from him and nothing else Therefore it should be wholly and solely to him and for him Self-love is Gods prerogative he alone can love himself and seek himself because he alone is from himself and without dependance on any other but we that are creatures and depend upon God every moment for his providential assistance and supportation are under the dominion and rule of him
our Passive the other our Active Regeneration And as in Generation that which begets produces the same Life that is in himself a Beast communicates the Life of a Beast and a Man of a Man so 't is the Life of God that we receive when we are formed for his use by the power of his Grace It is called the Life of God and the Divine Nature Spiritual qualities being infused whereby we resemble God And Herein again it agrees with common Life Life consists in the union of the matter with the Principle of Life as when there is union between the Body and Soul then there 's Life without which the Body is but a dead and an unactive lump As Adams Body when it was organized and framed until God infused the breath of Life in it lay as a dead lump so this Life is begun by a Union between us and Christ he lives in us by his Spirit and we live in him by Faith Gal. 2.20 The Spirit is the Principle of Life and Faith is the means to receive it and therefore we are said Rom. 6.5 To be planted into the likeness of Christs Resurrection Planting notes a Union as a Bud that 's put into a Stock it becomes one with the Stock and bears Fruit by vertue of the Life of the Stock We no sooner are planted into Christ but we feel the power of his Life and vertue of his Resurrection he begins to live in us and we in him as the Graft in the Stock and as the Stock in the Graft 2. Where there is Life there is Sense and Feeling especially if wrong and violence be offered to it A living Member is sensible of the smallest prick and Pain and so is the Spiritual Life bewrayed by the tenderness of the Heart and the sense that we have of the interest of God Stupid and insensible Spirits shew they have no Life and therefore those that are alienated from the Life of God they are said to be past feeling Eph. 4 18 19. As long as there is Life there is feeling We may lose other senses yet there may be Life the Eye may be closed up and sight lost and the Ear may be deaf and lose its use but yet Life may remain still but feeling is dispers'd throughout the whole Body and we do not lose our feeling till we are quite dead therefore this is the Character of them that are alienated from the life of God that they have no feeling Now the Children of God the Regenerate are sensible of the injuries done and Spiritual Life by Sin and of the decays of that Life they have and of the comforts of it What Consciences have they that can live in carnal pleasures and sin freely in Thought and foully in Act and yet never groan under it never be sensible of it Paul was sensible of the first stirrings and risings of Sin Rom. 7.24 Oh wreâ—ched man that I am who shall deliver me from this body of Death Now where there is no sense of this it shews such have no Life who are neither sensible of the injuries done to the Life they have nor of the decays of it by God's absence When the Bridegroom is gone sensible Hearts will mourn Mat. 9 15. when they have lost Christ when they feel any abatements of the influences of his Grace Carnal men that sleep in their filthiness they have no sense of God's favours or frowns of his absence or presence because they are quite dead they do not take notice of God's dealings with them either in Mercy or Judgment therefore are touched with no remorse for the one or thankfulness for the other but are careless and stupid and past feeling And can a man be alive and not feel it And can you have the Life of Grace and not feel the decays and interruptions of it and neither be sensible of comforts or injuries 3. Where there is life there 's an Appetite joyned with it an earnest desire after that which may feed maintain and support this Life What makes the Brute-creatures to run to the Teats of the Dam as soon as they are born but instinct of Nature Appetite is the immediate effect of Life Where there is life it must have some supports it hath its Tasts and Rellishes as 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby I say where there is a new birth there will be an Appetite after Spiritual unmixed milk the new-nature hath its proper supports and there will be something relish't and favor'd besides meats drinks and bodily pleasures and such things as gratify the Animal Life As Jesus Christ said John 4.32 I have meat to eat that ye know not of So Spiritual Life hath inward consolations it hath hidden Manna whereby it is supported and maintained Meat that perisheth not John 6.27 painted fire needs no fuel those that do not live they have no Appetite there 's no need of nourishment But where there is life there will be a desire an Appetite that carrieth us to that which is Food to the Soul to Christ Jesus especially and to the Ordinances in which he is exhibited to us And therefore where there is no desire to meet with God in these Ordinances where Christ may be food to our Souls it is to be feared there is no Life Wicked men they may desire Ordinances sometimes but not to strengthen the Spiritual Life but out of carnal ends and reasons they are loth to be left out of the Worship that is in esteem in the place where they live as the Pharisees submitted to Johns Baptism though they hated the Lord Christ it was then in esteem therefore he calls them a Generation of Vipers Mat. 3.7 and partly because they trust in the work wrought there is somewhat to pacify Natural Conscience by the bare external performance of a duty and carnal men rest in the Sacraments or visible Ordinances It is Natural to us to be led by sensible things and the external action being easy they choak their Consciences with these things How usual is it in this sense to see many that tear the Bond yet prize the Seal that is to say they contemn the Bond of the Covenant and the duty of the Covenant yet dote upon the Lords Supper which is a Seal of it But a true Appetite desires these Ordinances that we may meet with God in them This is a sign of Life 4. Where there is Life there will be growth especially in Vegetables there Life is always growing and encreasing till they come to their full stature so do the Children of God grow in Grace Our Lord himself though he had the Spirit without measure yet he grew in Wisdom and favour with God Luke 2.40 not in shew but in reality he grew in Wisdom as he grew in Stature Though his Human Nature in his Infancy was taken into the Unity of his Divine Person yet the capacity of his Human Nature
was first bred in Gods heart 1 John 4.19 We love him because he loved us first 3. This love is the more amplified by the worthlesness of the persons for whom all this is done the World that lay in wickedness and rebellion against God the sinful race of Apostatized Adam At our best◠how little service and honour can we bring to him but he considered us as lying in the corrupt mass of polluted mankind yet this World would God reconcile to himself and not Angels God would not so much as enter into a parley with them As if a King should take Rusticks and Skullions into his favour and pass by Nobles and Princes There lay no bond at all to shew mercy to us more than to them we had cast him off and rebelled against him as well as they 4. And this done by Jesus Christ that so costly a remedy should be provided for us Rom 8.32 God spared not his own Son but delivered him up for us all God may be said to spare either in a way of impartial justice or in a way of bountiful and condescending love the first hath its use this latter is the case there We are sparing of what is precious of what we value but though Christ was his dear Son yet he spared not him 'T is the folly of man to part with things of worth and value for trifles 5. The benefit it self that he would reconcile us to himself First In laying aside his own just wrath which is our great terrour Isa. 27.4 Fury is not in me He being pacifyed in Christ. Secondly That he would take away the enmity that is in the hearts of men by his converting and healing grace which is our great burden Psal. 110.3 Thy people shall be a willing people in the day of thy power Thirdly That he will enter into league Covenant with us God with us we with God Heb. 8.10 I will put my Laws into their minds and write them upon their hearts and I will be to them a God and they shall be to me a people Fourthly That from hence there floweth an intire friendship John 15.15 Henceforth I call you not Servants but Friends for all that I have heard of my Father I have made known unto you Fifthly This friendship produceth most gracious fruits and effects especially free Commerce with him here till we are admitted into his Immediate presence Heb. 10.22 Let us draw nigh with a true heart in full assurance of faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water USE 2. Let us consider seriously the mystery of Christ's death which is the Sacrifice of our atonement 'T is full of riddles 't is a spectacle which represents to you the highest mercy in Gods sparing sinners and calling out his own Son to die in our stead and the highest Justice in punishing sin though transacted upon Christ if this be done to the green tree what shall be done to the dry here you have Christ made sin and yet at the same time the fountain of holiness 2 Cor. 5.21 And John 1.16 Out of his fulness we receive grace for grace So again the fountain of blessedness made a curse for all the World Gal. 3.13 In mans account never more weakness and foolishness shewn yet never more wisdom and power 1 Cor. 1.25 The foolishness of God is wiser than men and the weakness of God stronger then men He had said before that Christ was the Wisdom of God and the Power of God The Devil never seemed to Triumph more yet never more foiled Luke 22.53 comp with Col. 2.15 Christ is the true Sampson destroyed more at his death than in all his life The cross was not a Gibbet of shame and infamy but a Chariot of Triumph This was the holiest work and the greatest act of obedience that ever was or can or will be performed and yet the wickedest work that ever the Sun beheld On Christs part an high act of obedience and self-denial Phil. 2.7 On mans part the greatest act of villany and wickedness Acts 2.23 Who by wicked hands have crucified and slain The highest act of meekness and violence The truest glass wherein we see the greatness and smalness of sin the heinousness of sin is seen in his Agonies and bloody sufferings the nothingness of it in the merit of them Christ's death is the reason of the great Judgment faln upon the Jews 1 Thes. 2.15 16. And yet the ground upon which we expect mercy both for our selves and them Eph. 2.16 In short here is Life rising out of Death Glory out of Ignominy Blessedness out of the Curse from the abasement of the Son of God Joy Liberty and confidence to us SERMON XXXV 2 Cor. 5.19 not imputing their trespasses to them DOct. One great branch or fruit of our Reconciliation with God through Christ is the pardon or non-imputation of sin Here I shall shew 1. The nature and worth of the priviledge 2. The manner how 't is brought about 3. That 't is a branch or fruit of our Reconciliation with God 1. The nature and worth of the priviledge not imputing The phrase is elsewhere used Rom. 4.8 Blessed is the man to whom the Lord will not impute sin So 2 Tim. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men forsook me I pray God it be not laid to their charge or reckoned to their account 'T is a Metaphor taken from those who cast up their accounts and so 1. It supposeth that sin is a debt Matth. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and forgive us our debts 2. That God will one day call sinners to an account and charge such and such debts upon them Matth. 25.19 After a long time the Lord of those Servants cometh and reckoneth with them For a while men live jollily and in great security care for nothing but a day of reckoning will come 3. In this day of accounts God will not impute the trespasses of those who are reconciled to him by Christ and have taken sanctuary at the grace of the new Covenant to their Condemnation nor use them as they deserve Every one deserves Wrath and Eternal Death and sin obligeth us thereunto but God will not lay it to our charge And so 't is said Psa. 32.2 Blessed is the man to whom the Lord imputeth not iniquity Now this is an act of great grace on Gods part and of great priviledge and Blessedness to the Creature 1. An act of great grace and favour on Gods part 1. Partly because every one is become guilty before God and obnoxious to the process of his Righteous Judgment Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the World may become guilty before God There is sin enough to impute and the reason of this non-imputation is not our Innocency but Gods mercy Among men imputations are often unjust and slanderous as David complaineth that they imputed and laid things to his charge that he was not guilty
sacrifice and the power of his Spirit we come to God and by a thankful sense of his love we are incouraged and inabled to our duty Well then when in a broken hearted manner we confess our sins and own our Redeemer and devote our selves to God and resolve to walk in Christs prescribed way then are sins pardoned and we accepted with God 2. This Faith and repentance is wrought in us by the word and mainly acted in prayer First 'T is wrought in us by the word wherein God is pleased to propound free and easie Conditions of pardon and mercy praying us to be reconciled and to cast away the weapons of our Rebellion and submit to the Law of grace For here in verses 18 19 20. He doth not only reveal the mystery but beseecheth us to enter into Covenant with him and to yield up our selves to his service Secondly Prayer by which in the name of Christ we sue out this benefit This is the means appointed both for regenerate and unregenerate The unregenerate Acts 8.22 Repent therefore of thy wickedness and pray God if perhaps the thought of thine heart be forgiven thee The regenerate 1 John 1.9 If we confess our sins he is just and faithful to forgive us our sins Believing broken hearted prayer doth notably prevail the publican had no other suit but Lord be merciful to me a sinner Luke 18.13 The Lord describeth the poor sinners that came to him for pardon Jer. 31.9 They shall come with weeping and supplications 5. We are sensibly pardoned as well as actually when the Lord giveth peace and joy in believing and sheddeth abroad his love in our hearts by the Spirit We must distinguish between the grant and the sense sometimes a pardon may be granted when we have not the sense and comfort of it We may hold a precious Jewel with a trembling hand as the waves roll after a storm when the wind is ceased God may keep his people humble as a Prince may grant a pardon to a condemned malefactor but he will not have him know so much till he come even to the place of execution Davids heart was to Absolom yet he would not let him see his face There are two Courts the Court of Heaven and the Court of Conscience The pardon may be passed in the one and not in the other and a man may have peace with God when he hath not peace of Conscience To assure our hearts before him and know our sincerity 1 John 3.9 is a thing distinct from being sincere and a man may be safe though not comfortable Every one that believeth cannot make the bold challenge of faith and say Who shall condemn Rom 8.33 6. The last step is when we have a compleat and full absolution of sin that is at the day of Judgment Acts 3.19 Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord when the Judge pro tribunali shall sententionally and in the audience of all the World pronounce our pardon To make title to pardon by Law is comfortable but then we shall have it from our Judges own mouth Here we are continually subject to new guilt and so to new sins whereby arise new fears So till our final absolution we are not fully perfect not till the day of redemption Eph. 4 30. When the evils of sin do fully cease then is our Adoption full Rom. 8.23 Then will our Regeneration be full Matth. 19.28 Then all the effects of sin will cease Death upon the body will be no interruption of pardon we shall be fully acquitted and never sin more 3. That 't is a branch and fruit of our reconciliation with God the other is the gift of the Spirit or all things that belong to the new nature for God giveth sanctifying grace as the God of peace But this also is a notable branch and fruit of reconciliation 1. Because when God releaseth us from the punishment of sin 't is a sign his anger and wrath is appeased and now over Isa. 24.7 Fury is not in me God hath been angry for a little moment but when he pardoneth sin then he is pacified for sin is the make-bate between us and God 2. That which is the ground of reconciliation is the ground of pardon of sin Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace viz. the price paid by the Mediator to his Fathers Justice and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification 3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin and that is fellowship with God and delightful Communion with him in a course of obedience and subjection to him Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Our general pardon at first is to put us into a state of new obedience our particular pardon ingageth us to continue in a course of acceptable obedience that we may maintain a holy Commerce with God 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin VSE 1. is to inform us That all those that seek after reconciliation with God or would take themselves to be reconciled to him should be dealing with God about the pardon of sins and suing out this priviledge which is of such use in their Commerce with God But here ariseth a doubt What need have those that are reconciled to God to beg pardon Ans. very great Matth. 6 12. Our Lord hath taught us so we pray for daily pardon and daily grace Against Temptations as well as for daily bread I prove it 1. From the Condition of Gods people here in the World we are not so fully sanctified here in the World but there is some sin found in us original sin remaineth with us to the last and we have our actual slips Paul complaineth of the body of death Rom. 7.23 And the Apostle telleth us 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us And verse 10 th If we say that we have not sinned we make him a liar and his word is not in us And Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Either omitting good or commiting evil They do not love God with that purity and fervency nor serve him with that liberty delight and reverence that he hath required 'T is the happiness of the Church Triumphant that they have have no sin of the Church Militant that their sin is forgiven Sometimes we sin out of ignorance sometimes out of imprudence and inconsideration sometimes we are overtaken and sometimes overborn now these things
iniquity They can look upon themselves as only objects of his wrath and hatred Now this hatred and enmity of God is seen Partly as all commerce is cut off between God and them Isa. 59 2. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear So that he will not hold Communion with us in the Spirit Partly in that he doth often declare his displeasure against our sins Rom. 1.18 For the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness And Heb. 2.2 Every transgression and every disobedience received a just recompence of reward Every Commandment hath its Trophies to shew that God hath gotten the best of sinners some are smitten because they love not God and put not their trust in him some for false worship some for blaspheming his name and profaning his day Sometimes he maketh inquisition for blood sometimes for disobedience to Parents and Governours By these instances God sheweth that he is at war with sinners It may be the greatest expression of Gods anger if he doth not check us and suffer us to go on in our sins Hosea 4.17 Ephraim is joined to Idols let him alone Word Providence Conscience let him alone Psa. 81.12 So I gave them up to their own hearts lusâ—s and they walked in their own Counsels 'T is the greatest misery of all to be left to our own choices But however it be whether God strike or forbear the Lord is already in Battle aray proclaiming the war against us Psal. 7.11 12. God is angry with the wicked every day if he turn not he will whet his Sword he hath bent his bow will make it ready He hath also prepared for him the Instruments of death He hath ordained his Arrows against the Persecutors God's Justice though it doth for a while spare the wicked yet it doth not lye idle Every day they are a preparing and a fatring As all things work together for good to them that love God so all things are working for the final perdition of the obstinately impenitent God can deal with them eminus at a distance He hath his Arrows Cominus hand to hand He hath his Sword He is bending his bow whetting his Sword Now when God falleth upon us what shall we do Can we come and make good our party against him Alas how soon is a poor Creature overwhelmed if the Lord of Hosts arm the humours of our own bodies or our thoughts against us If a spark of his wrath light into the Conscience how soon is a man made a burden and a terrour to himself God will surely be too hard for us Job 9.4 Who ever hardened his heart against God and prospered What can we get by contending with the Lord One frown of his is enough to undo us to all eternity Can Satan benefit you The Devil that giveth you Counsel against God can he secure you against the stroaks of his vengeance No he himself is faln under the weight of Gods displeasure and holden in chains of darkness unto the Judgment of the great day Therefore think of it while God is but bending his bow and whetting his Sword The Arrows are not yet shot out of the terrible bow the Sword is but yet a whetting 't is not brandished against us After these fair and treatable warnings we are undone for ever if we turn not speedâ—ly 'T is no time to dally with God We read Luke 14 31. Of a King that had but ten thousand and another coming against him with twenty thousand What doth he do While he is yet a great way off he sendeth an Embassy and desireth Conditions of peace You are no match for God 't is no time to dally or tarry till the Judgment tread upon our heels or the storm and tempest of his wrath break out upon us The time of his patience will not always last and we are every day a step nearer to Eternity How can a man sleep in his sins that is upon the very brink of Hell and everlasting destruction Certainly a change must come and in the ordinary course of nature we have but a little time to spend in the World Therefore since the avenger of Blood is at our heels let us take sanctuary at the Lords Grace and run for refuge to the hope of the Gospel Heb. 6.18 And make our peace ere it be too late Cry Quarter as to one that is ready to strike Isa. 27.5 Let him take hold of my strength that he may make peace with me and he shall make peace with me This is the first motive 2dly Gods condescension in this business 1. That he being so glorious the person offended who hath no need of us should seek Reconciliation 'T is such a wonder for God to offer that it should be the more shame for us to deny For us to sue for reconciliation or ask Conditions of peace that 's no wonder no more then it is for a condemned malefactor to beg a pardon But for God to begin there is the wonder If God hath been in Christ reconciling the World to himself Then we may pray you to be reconciled And surely you should not refuse the motion We did the wrong and God is our Superiour and hath no need of us Men will submit when their interest leadeth them to it Acts 12.20 They desired peace because their Country was nourished by the Kings Country We should make the motion for we cannot subsist without him what is there in man that God should reguard his enmity or seek his friendship He suffereth no loss by the faln Creature Angels or men Why then is there so much ado about us He was happy enough before there was any Creature and would still be happy without them Surely thy enmity or amity is nothing to God Surely for us to be cross and not to mind this is a strange obstinacy Men treat when their force is broken when they can carry out their opposition no longer but God who is so powerful so little concerned in what we do he prayeth you to be reconciled 2dly In that he would lay the foundation of this treaty in the death of his Son Col. 1.21 He hath reconciled us in the body of his flesh through Death Therefore we pray you to be reconciled God to secure his own Honour to make it more comfortable to us would not be appeased without Satisfaction Though his nature inclined him to mercy yet he would nor hear of it till his Justice were answered that we might have nothing to perplex our Consolation and that we might have an incomparable demonstration of his hatred against sin and so an help to sanctification He would have our satisfaction and debt paid by him who could not but pay it with overplus Since he hath not spared his only Son we know how much he loveth us and hateth sin Oh!
dust keepeth their bones Well then if the spirit of Christ hath freed them from the snares of sin he hath freed you also from the bands of death or as 't is said in the Revelations if you have part in the first resurection the second death hath no power over you Rev. 10.6 That is you shall not be cast into the lake that burneth with fire and brimstone The good spirit hath prevailed over the evil spirit and therefore your resurrection will be joyful VSE Let us give up our selves to the Holy Spirit as our sanctifyer set open your hearts that he may come into them as his habitation do not receive him guestwise in a pang or for a turn or in some solemn duty but see that he dwelleth in you as an inhabitant in his house A man is not said to dwell in an Inn where as a stranger or wayfaring man he goeth aside to tarry for a night or in the house of a friend where he resorteth no use all Christs Holy means that he may fix his abode in your hearts that he may dwell there as at home in his own house that he may be reverenced there as a God in his Temple Motives 1. He richly requiteth us he keepeth up the house and temple where he dwelleth The spirit is our seal and earnest The spirit of God and of glory resteth upon you 1 Pet. 4.14 2. The heart of man is not a waste you will have a worse guest there if not the Holy Spirit Satan dwelleth and worketh in the Children of disobedience 1 Sam. 16. â— But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him and Eph. 2.2 The spirit that now worketh in the children of disobedience and Eph. 4.27 Neither give place to the Devil That cursed inmate will enter if we give place to him and hearken to his motions So that then he will make the body a sink of sin and a dunghil of corruption tempts you to scandalous sins which do not only waste the body for the present but is a pledg of eternal damnation 3 Consider how many deceive themselves with the hopes of a Glorious Resurrection Alas they are strangers to the Spirit it may be not to his transcient motions they resist the Holy Ghost which will be their greater condemnation but to his constant residence for where he dwelleth he maketh them more Heavenly acquainting them with God Col. 1.6 more Holy that is his office to sanctifie 1 Pet. 1.22 To love God more for he is the operative love of God Rom. 5.5 1 John 4.15 To hate sin more that bringeth death and his business is to come as a pledg of life Alas in most the spirit that dwelleth in them lusteth to envy are ruled by an unclean spirit by the spirit of the world 1 Cor. 2.12 have no love to God no real hatred of sin 2. VSE Live in obedience to his sanctifying motions Rom. 8.14 As many as are led by the spirit are the sons of God The spirit of God by which you are guided and led is that divine and potent spirit that raised up Christs dead body out of the grave and if you be led and governed by him you shall be raised by the power of the same spirit that raised Christs Body his power is the cause but your right is by his sanctification 3. VSE Vse your bodies well possess your vessel in sanctification and honour 1 Thes. 4.4 1. Offer up your selves to God For every Temple must be dedicated Rom. 12.1 I beseech you therefore brethren by the mercies of God that ye present your bodies a liveing sacrifice holy acceptable unto God which is your reasonable service Rom. 6.13 Neither yield ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead 2. When devoted to God take heed you do not use them to sensuality and filthiness which wrong the body both here and hereafter the pleasures of the body cannot recompence the pains of your surfeit or intemperance much less eternal torments for what will be the issue if you live after the flesh Rom. 8.13 you must die therefore you should daily keep the flesh in a subordination to the spirit 1 Pet. 2.11 I beseech you as strangers and pilgrims that ye abstain from fleshly lusts To please and gratifie the flesh is to wrong the Soul 3. We should deny our selves even lawful pleasures when they begin to exercise a dominion over us 1 Cor. 6.12 All things are lawful for me but I will not be brought under the power of any 'T is a miserable servitude to be brought under the power of any pleasure either in meat drink or recreations inchanted with the witchery of gaming tho it grieve the spirit wrong the soul defraud God of his time rob the poor of what should feed charity yet they are inslaved SERMON XV. ROM VIII 12 Therefore brethren we are debtors not to the flesh to live after the flesh IN the Words we have 1. A note of Inference 2. The truth inferred In this latter we find 1. A Compellation Brethren 2. An Assertion That we ars debtors 3. An instance or exemplification to whom we are debtors The negative is expressed not to the flesh to live after the flesh and the affirmative is implied and must be supplied out of the Context To the spirit to live in obedience to the holy spirit 1. The Inference therefore he reasoneth from their priviledges the priviledg is asserted v. 1. There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit 'T is applied to the Christian Romans v. 9. But ye are not in the flesh but in the spirit These reasonings are pertinent and insinuative from the priviledg asserted Exhortation must follow Doctrine for then it pierceth deeper and sticketh longer On the other side Doctrine becometh more lively when there is an edg set upon it by Exhortation from the priviledg implied certainly priviledges infer duty and therefore having comforted them with the remembrance of their condition he doth also mind them of their obligation Ye are not in the flesh but in the spirit therefore we are are not debtors to the flesh to walk after the flesh but to walk after the spirit 2. The truth inferred Where first observe the compellation Brethren a word of love and equality of love to sweeten the exhortation for men are unwilling to displease the flesh of equality for he taketh the same obligation upon himself this debt bindeth all high and low learned or unlearned ministers or people greatness doth not exempt from this bond nor meanness exclude it 2. The assertion that we are debtors Man would fain be sui juris at his own dispose affecteth a supremacy and dominion over his own actions Psal. 12.4 Our tongues are our own who is Lord over us But this can never be we were made by
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
of his sufferings being made conformable unto his death SERMON XXVI ROM VIII 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us IN this Chapter the Apostle speaketh first of bridling lusts and then of bearing afflictions both are tedious to flesh and blood the necessity of taming the flesh is deduced throughout that whole discourse which is continued from v. 1. to the end of v. 17 where he maketh patient enduring afflictions a condition of our glory if we suffer with him we shall also be glorified together He now sheweth us a reason why we should not dislike this condition because the good which is promised is far greater than the evil which we fear two things Nature teacheth all men the first is to submit to a lesser evil to avoid a greater as men will cut off an Arm or a Leg to save the whole body the other is to undergo a lesser evil to obtain a greater good than that evil depriveth us of If this principle were not allowed it would destroy all the industry in the world for good is not to be obtained unless we venture somewhat to get it upon this principle the Apostle worketh in this place For I reckon c. In the Words take notice of 1. The things compared The sufferings of the present life and the glory to be revealed in us 2. The inequality that is in them They are not worthy 3. The Conclusion or Judgment of the Apostle upon the case I reckon 1. The things compared On the one side the sufferings of the present time 1. Mark that sufferings plurally to comprize all of the kind Reproaches Strifes Fines spolling of goods Imprisonment Banishment Death Again of the present time To distinguish them from the torments of Hell which maketh up a part of the Argument for if to avoid temporal evils we forsake Christ we shall endure eternal torments but the Apostle speaketh of temporal evils 2. On the other side The glory that shall be revealed in us Every Word is Emphatical 1. Our reward is called glory in our calamity we are depressed and put to shame but whatever honour we lose in this mortal life shall be abundantly supplied and recompenced to us in Heaven If any man serve me him shall my father honour John 12.26 An afflicted persecuted people are usually misrepresented and scandalized in the world but there is a life and state of glory prepared for them in Heaven men cannot put so much disgrace upon them as God will put marks of honour and favour 2. It shall be revealed This glory doth not appear for the present 't is not seen 't is not conspicuous to the eyes of men therefore some believe it not others regard it not It doth not yet appear what we shall be the world knoweth us not as it knew him not 1 Job 3.1 2. Therefore the world knoweth us not because it knew him not behold now we are the sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him and see him as he is But it shall be seen because of Gods Decree and promise for the glory is prepared tho it be not revealed 3. In us or upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we shall be raised immortal incorruptible and we shall be so highly favoured and honoured by Christ as we shall be at the Day of Judgment then this glory is revealed upon us that is we shall be possessors of if we have the right now but then the possession 2. The inequality between them They are not worthy to be compared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy to future glory not worthy to be set one against the other as bearing no proportion 3. The Conclusion or Judgment of the Apostle in this case the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical and implieth that he had weighed these things in his mind after the case was well traversed he did conclude and determine upon the whole debate rationibus bene subductis colligo statuo The Apostle speaketh like a man that had cast up his accounts well weighed the mattrr he speaketh of and then concludeth resolveth and determineth that the sufferings which are to be undergone for Christ are nothing considering the glory and blessedness which shall ensue Doct. That every good Christian or considerate believer should determine that the happiness of his glorified estate doth infinitely outweigh and exceed the misery of his present afflictions I shall open the Point by these Considerations 1. That counterballancing temporal things with eternal is the way to clear our mistakes or prevent the delusions of the flesh The Apostle observeth this method here and elsewhere 2 Cor. 4.17 This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And 't is necessary for all our mistakes come by reckoning by time and not by eternity but looking to eternity sets us right again 2 Cor. 4.18 Looking not to the things which are temporal but to the things which are eternal The flesh is importunate to be pleased with present satisfactions it must have something seen and at hand and this tainteth our minds so that present things bear a big bulk in our eye but things to come are as a vain fancy therefore nothig will scatter this mist and cloud upon our understandings but a due sight of eternal things how real they are and how much they exceed for greatness and duration then we shall find that time to eternity is but as a drop lost or spilt in the Ocean as a point to the circumference and that the honours and dignities of the world which dazzle mens eyes are vain and slippery that riches which captivate their hearts are uncertain and perishing that pleasures which inchant their minds are sordid and base and pass away as the wind that nothing is great but what is eternal if wicked men did but consider the shortness of their pleasures and the length of their sorrows they would not be so besotted as they are and if holy men did but consider the shortness of their afflictions and the length of their joy and glory it would animate and encourage them to carry it more patiently and cheerfully in all their tribulations 2. This may be done four ways 1. Comparing temporal good things with eternal good things that we may wean and draw off our hearts from the one to the other and so check the delights of senfe As wealth with heavenly riches Heb. 10.34 Ye took joyfully the spoiling of your goods as knowing in your selves that ye have in heaven a better and a more enduring substance Eternal bliss in Heaven is the most valuable and durable kind of wealth all other treasure cometh more infinitely short of it than Wampompeage or the shells which the Indians use for money
Reason why we are not taken to Heaven sooner is not because Heaven is not ready for us but because we are not ready for it As in the Tenders of the Gospel all things are ready but we are not ready Mat. 22. So as to heavenly Glory and Happiness Heaven was ready long ago 't was designed by the Father to the Heirs of Promise purchased by Christ and possessed by him in our names Heaven is prepared but we are not prepared we are not brought to our full stature in grace to which we are appointed by Christ in this life Eph. 4.13 We are not come to our perfect growth or that measure of perfection which we are capable of if we long to be with God let us sooner get ready if riper sooner we should be sooner gathered to the company of the Blessed like a shock of Corn in its season Job 5.26 Most of us are but as green Corn not fit to be reaped not so much in respect of Age as the measure of Spiritual growth some ripen speedily whom God meaneth to take sooner to himself others after their long profession keep to their childish ignorance and infirmities and make little progress towards perfection 2. Doct. That God giveth his people the earnest of the Spirit that they may look and long for Heavenly Glory with greater affection Here I shall shew 1. What is given by way of earnest 2. The nature of an earnest 3. The use and end of an earnest 1. What is given by way of earnest The Spirit the Holy-Spirit doth not only bestow his gifts and graces upon believers but cometh himself and dwelleth in them not personally united to them as the Divine Nature is with the Humane in Christ nor in regard of his essential presence for so he is every where Jer. 23.24 Nor in regard of his general providential influence Acts 17.28 But his special residence as in his own Temple 1 Cor. 3.16 By saving and gracious operations whereby he worketh in them the habits of all saving graces at first Conversion Ezek. 36.26 27. and doth by his immediate and strong and special influence preserve those graces in Life Eph. 3.16 And ordinarily make them grow and increase Hosea 14.5 I will be as the due unto Israel he shall grow as the Lily and cast forth his root as Lebanon and doth quicken and excite them to action 2. The nature of an earnest 1. An earnest supposeth a bargain and contract When parties are agreed then they give earnest to stand to the bargain The right that we have to Eternal Life cometh to Believers in a way of Covenant and Paction they resign themselves to God by Faith and God bindeth himself to give them forgiveness of sins an inheritance among them that are sanctified by faith Isa. 55.3 Incline your Ear and come unto me hear and your Souls shall live and I will make an everlasting Covenant with you even the sure Mercies of David Upon our hearty consenting God ingageth himself to give us the Mercy of the Spiritual David or the Messiah All that Life and Blessedness which he hath brought to light in the Gospel 2. Earnest is given when there is some delay of the thing bargained for and we do not enter upon possession of it presently assoon as we enter into Covenant with God we have a right but our Blessedness is deferred not for want of love in God but for wise reasons he doth not give us possession upon right but delayeth for a season partly that in the mean time we may exercise our Faith and Love our Faith in looking Phil. 3.21 From whence we look for a Saviour Our Love in longing Rom. 8.23 But our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies Gods Children are always groaning and waiting for a better estate than the world can yield to them the first fruits or the tast is sweet and precious and therefore they long for a more full enjoyment These tasts are but scanty these given in the midst of Sorrows and Temptations Partly that the Heirs of Salvation may Glorifie him here upon Earth God hath a Ministry and service for them to do in this part of the world they are to honour him with their graces that they may be a means of Conversion to some and conviction to others Conversion Matth. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven And 1 Pet. 2.12 They may by your good works which they shall behold glorify God in the day of visitation And of Conviction and just Condemnation to others Heb. 11.7 By Faith Noah being warned of God of things not seen as moved with fear prepared an Ark to the saving of his House by which he condemned the world When they see others serious Heavenly Mortified about them and they will not deny themselves 3. An earnest is part of the whole bargain though but a little part usually the centesima pars was given by way of earnest So the saving gifts and graces and comforts of the Spirit are a small beginning or a part of that Glory which shall then be revealed Grace is begun Glory and they differ as an infant and a man A carnal man and a renewed man differ more than a renewed man and a glorified man the one in kind the other in degree the one as a man and an Ape the other as an Infant and a man Saving knowledge is a degree of the vision of God John 17.3 And this is Life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent And 1 Cor. 13.12 Now I know in part but then shall I know even as also I am known We are transformed both by the one and the other Compare 2 Cor. 3.18 with 1 John 3.2 Regeneration is an immortal seed a beginning of Eternal Life He that is born again hath Eternal Life abiding in him Holiness and Purity is a pledge of that sinless estate and exact conformity and likeness to God which afterwards we injoy Eph. 5.26 27. 1 John 3.2 3. So comfort a beginning of those Eternal joys we shall have in Gods presence 2 Thes. 2.16 He hath given us Everlasting Consolation and good hope thorough grace The Redemption of Believers is already begun and their bonds loosed in part Col. 1.13 Who hath delivered us from the power of darkness and translated us into the Kingdom of his dear Son Which is a pledge of that compleat Redemption which is to come Rom. 8.23 But our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodies Eph 1.14 Which is the earnest of our Inheritance until the Redemption of the purchased possession Eph. 4.30 And grieve not the Holy-Spirit whereby ye are sealed
unto the day of Redemption When freed from all sin and misery All sin at Death and misery at the last day Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter For the throne of grace is the gate and porch of Heaven so that a Believer when he dyeth doth only change place not company 4. Earnest is given for the security of the Party that receiveth it not for him that giveth it Indeed he that giveth the Earnest is obliged to fulfil the Bargain but 't is most for the satisfaction of the receiver So this Earnest is given for our sakes there is no danger of breaking on God's part but God was willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel because of our frequent doubts and fears in the midst of our Troubles and Tryals we need this Confirmation 5. 'T is not taken away till all be consummated and therein an Earnest differeth from a Pawn or Pledge A Pledge is something left with us to be restored or taken away from us but an Earnest is filled up with the whole Sum So God giveth part to assure us of obtaining the whole in due season the beginning assureth the man of obtaining the full Possession Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Compâ—eat Consummation of their blessed estate in Soul and Body Spiritual comforts are joys of the Spirit which assure us that we shall receive the end of our Faith the Salvation of our Souls 1 Pet. 18. 3. The use and end of an Earnest is 1. To raise our confidence of the certainty of these things Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed and actually injoyed by them Now to assure them that God will be as good as his word and doth not weary us altogether with expectation he giveth us something in hand that we may be confident You see God offered you this Happiness when you had no thought of it and that with an incessant importunity till thy anxious Soul was troubled and made a business of it and by the secret drawings of his Spirit inclined thy heart to chuse him for thy portion pardoned thy failings visited thee in Ordinances supported thee in troubles helped thee in temptations his Spirit liveth dwelleth and worketh in thee therefore always confident ver 6. There is some place for doubts and fears till we be in full possession from weakness of Grace and greatness of Tryals 2. To quicken our earnest desires and industrious diligence The first fruits are to shew how good as well as earnest how sure this is but a little part and portion of those great things which God hath provided for us If the Earnest be so sweet what will the Possession be A glimpse of God in the heart how râ—â—ishing is it O how comfortable a more lively expectation 3. To bind us not to depart from these Hopes The Earnest of the Spirit convincing comforting changing the heart have you felt this in your selves and will you turn back from God after Experience SERMON VIII 2 Cor. 5.6 Therefore we are always Confident knowing that while we are at home in the Body we are absent from the Lord. IN the words observe Two things 1. The Effect of God's giving the Earnest of the Spirit Therefore we are always confident 2. The State of a Believer in this World Knowing that while we are at home in the Body we are absent from the Lord. In the first Branch take notice 1. Of the Effect its self We are confident 2. The constancy or continuance of this Confidence Always To be confident at times when not tempted or assaulted is easie but in all conditions to keep up an equal tenour of Confidence is the Christian heighth which we should aspire unto for the strength of this Confidence is discovered by manifold Tryals and Difficulties 3. The illative Particle Therefore Why Because God hath wrought us for this very thing and given us the Earnest of the Spirit For the Effect itself There is a twofold Confidence 1. Of the thing 2. Of the Person for both are requisite for the latter presupposeth the former there can be no certainty to a person of a thing which is not certain in itself An Immortal state of Bliss is to be had and enjoyed after this life we are Confident of that before we can be Confident of our Interest and actual injoyment of it We are Confident of the thing because God hath promised it and set it forth in the Gospel But because the promise requireth a Qualification and performance of duty in the person to whom the promise is made Therefore before twe can be certain of our own Interest and future injoyment we must not only perform he duty and have the Qualification but we must certainly know that we have done that which the promise requireth and are duly Qualified Now the Serious performance of our duty Evidenceth its self to the Conscience And as our diligence increaseth so doth our Confidence But so far as a man neglecteth his duty and abateth his Qualification so far his confidence may abate also The Illative Particle Therefore The earnest of the Spirit hath influence both upon the Confidence of the thing and of our own interest 1. Of the thing If God never meant to bestow Eternal life upon his people he would not give Earnest 2. Of our Interest and future injoyment For the Spirit of God convincing Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory Well then the full meaning of this clause is That we certainly know that we shall be Crowned in Glory and being assured by the Earnest of the Spirit that we shall not fail of it therefore we lift up the Head in the midst of pressures and afflictions knowing that if they should arise as high as death they will bring us the sooner to the Lord that we may live with him for ever Doct. They who have the Earnest of the Spirit are and may be Confident of their future and glorious Estate Let me shew you 1. What is this Confidence 2. What is the Earnest of the Spirit 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts 1. What is this Confidence 1. The Nature of it 2. The Opposites of it 3. The Effects of it 4. The Properties of it 1. The nature 'T is a Well grounded perswasion of our Eternal Happiness But I must distinguish again as before There is a twofold Confidence one which is proper to faith another which may be called assurance or a sense of our own interest 1. There is a Confidence included in the very nature of Faith usually called Affiance We have often considered Faith as it implyeth a firm assent and