Christ and yet run after such low things SERMON XXIV JOHN XVII 15 I pray not that thou shouldest take them out of the World but that thou shouldest keep them from the Evil. CHRIST having enforced his Request explaineth it not to inform God but to comfort the Disciples as Explications in Prayer are for our benefit Our Heavenly Father can interpret our Sighs and Breathings but formed and explicite words have a greater force and efficacy upon our Hearts This Explication is delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that thou shouldest take them out of the World that is presently glorify them either by an ordinary Death or by an extraordinary translation as Elijah and Enoch were translated Christ was not ignorant of their danger yet he would have them ride out the Storm he would not carry his Disciples to Heaven with him nor doth he pray his Father to do it tho he loved their Company and they his that they could be content to die with him as John 11.16 Let us also go that we may die with him yet I pray not that thou wouldst take them out of the World 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that thou shouldest keep them from the Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred from the Evil One or from the Evil Thing as referring to a Person or Thing To a Person the Evil One is often put for the Devil Mat. 13.19 VVhen any one heareth the VVord of the Kingdom and understandeth it not then cometh the wicked One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taketh away that which he heard 1 John 2.13 I write unto you young Men because ye have overcome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked One. 1 John 3.12 Not as Cain who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that wicked One and slew his Brother Or else to the evil Thing Mat. 6.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver us from Evil. Mat. 5.37 VVhatever is more than this cometh of Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 5.19 The whole VVorld lieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in wickedness Which shall we prefer I Answer Since the Words lie so indifferently for either sence we may interpret them of both keep them from the Author of Evil and from Evil it self from Sin from the Power and Snares of the Devil from Destruction till their Ministry be accomplished Satan he is the Author the World is the Bait Sin is the Hook Keep them from the Devil that they may not come under his Power from the World that they may not be deceived by its Allurements Briefly this keeping may be referred to their Life or to their Souls keep them alive as long as they have work to do keep their Souls that they may neither by the World or by the Devil be drawn to do any thing unseemly and unbecoming their Profession 2 Cor. 13.7 I pray God that ye do no Evil but that ye should do that which is honest And Rev. 3.10 I will keep them from the hour of Temptation which shall come upon all the Earth to try them that dwell upon the Earth It is meant of a Preservation in the time of a bloody Persecution under Trajan Christ prays for temporal and spiritual Safety temporal Safety so far as is necessary to carry on the Duty of their Calling Points 1. Obs. That it standeth with the VVisdom and Goodness of God to continue us in the VVorld notwithstanding the Dangers of it Christ loved his Disciples and knew they were exposed to the World's hatred yet I pray not that thou shouldst take them out of the VVorld In Evil Times sometimes God taketh his Children out of the World and sometimes he continueth them in the World both Dispensations stand with his Wisdom and Goodness There are Reasons on both sides 1. For taking them away in Evil Times It standeth with his Goodness that they may not feel the smart of them Isa. 57.1 The Righteous perisheth and no Man layeth it to Heart yea the merciful Man is taken away none considering that the Righteous is taken away from the Evil to come When Corn is gathered in then the Beasts are turned into the Field God valueth his Saints so that he doth not count the World worthy of them Heb. 11.38 Of whom the VVorld was not worthy He sheweth his Jewels and then shutteth them up into the Casker And with his Wisdom that they may not be corrupted The Wisdom of Providence concurreth to our Preservation as well as the Power of Grace Enoch was translated and taken out of the World in a wicked Age. 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we might not be condemned with the VVorld What judging and chastning was it not only by Sickness but by Death Many are sick and many weak and many fallen asleep 2. Christ continueth them in the World as the Disciples here partly because he hath need of them as the Disciples were to preach the Gospel Partly that they might have more experience and a more grown Faith they might try God and God might try them they might have experience of his Faithfulness and he of their Loyalty The World must have a time of trial and so must we Nay he dealeth thus with Believers they are continued in Evil Times either because God hath more work for them to do or that they may carry more experience with them to Heaven Vse To refer it to the Wisdom and Goodness of God either to go or tarry Christ knew there was Service for them to do therefore he was express I pray not that they may be taken out of the VVorld We that know not the Counsels of God must refer our selves to his Pleasure 2. Obs. That as long as we have a Ministry and Service to accomplish we should be willing to continue in the World Paul was at a strait Phil. 1.21 22 23. The Cause was Service For me to live is Christ and to die is Gain For if I live in the Flesh this is the Fruit of my Labour viz. bringing Honour to Christ yet what I shall chuse I wot not For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better He is ravished with the Thoughts of it but then he considereth the profit of the Church Vers. 24. Nevertheless to abide in the Flesh is more needful for you and Service casts the Scale Paul's Case is the Case many times of mortified Christians after long experience of God and weanedness from the World they are in such a strait Natural Motion is swifter in the End the nearer they draw to the End the more vehemently do they long for Christ's company Some make it a Question which is hardest to bear Affliction or to wait for Glory the work of Patience or the delay of Hope Desire is a more restless Affection than Sorrow yet I should think the depth of Sorrow is more burdensome than
to have a good opinion of a thing till we make trial The Testimony of the Church hath inclined us to think that the Scriptures are the Word of God not that the Church can make and unmake Scripture when it pleaseth as a Messenger that carrieth Letters from a King doth not give Authority to them 3. How the Church hath witnessed to the Truth of the Scriptures in all Ages Partly by Tradition partly by Martyrdom 1. By Tradition Holy Books were indited one after another according to the necessity of Times and still the latter confirmed the former Moses was confirmed by Joshua Chap. 23.6 Be ye couragious to keep and to do all that is written in the Book of the Law of Moses And Joshua and others by succeeding Prophets and all were confirmed by Christ Luke 24.44 These are the Words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and 〈◊〉 the Prophets and in the Psalms concerning me For the New Testament it was confirmed by all the succeeding Ages of the Church Christians different in other things yâ—t agreed these to be the Writings of the Apostles So that we have a more general consent than we have about any other Matter probable in the World Men of excellent Parts and Learning that were not apt to take Matters on trust all assent to Scripture as the publick Record for the trial of Doctrines When Heirs wrangle they go to the Last Will and Testament 2. By Martyrdom The Patience and Constancy of the Martyrs who have ratified this Truth with the loss of their dearest Concernments yea even of Life it self Rev. 12.11 They overcame by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death It is possible that a Man may suffer for a false Religion and sacrifice a stout Body to a stubborn Mind but because there is counterfeit Coin is there no true Gold The Devil's Martyrs are neither so many for number nor for temper and quality so holy so wise so meek as Christ's Champions The Christian Religion can shew you Persons of all Ages Young and Old of all Sexes Men and Women of all Conditions of Life Noble and of low Degree of all Qualities Learned and Unlearned Persons that could not be suspected to be mopish or melancholy or tired out with the Inconveniences of an evil World but were in a capacity to enjoy temporal Things with the highest delight and sweetness and yet counted not their Lives dear to them to confirm the Truth of this Word What is dearer to Men than Life And this not out of any desire of vain Glory their Death being accompanied with as many disgraceful as painful Circumstances not out of any sensless stupidity or fierceness of Mind they being of a meek Temper and blamed for nothing else but their constancy in asserting that Truth which they professed not out of any confidence in their own strength in bearing those horrible Cruelties that were inflicted upon them but humbly committing themselves to God and imploring his Strength did deliberately and voluntarily give up themselves to be cruelly butchered and tormented as a Testimony of the Power of this Truth upon their Hearts some of them kissing the Stake thanking the Executioner others wrestling a while with Flesh and Blood and natural desires of Life yet the Love of the Truth prevailing came at length to encounter the Horrors of a cruel Death with a well-tempered Constancy and Resolution which certainly in so many thousands even to an incredible Number could not be without some Divine Power and Force upon their Souls That all this should be done by Persons otherwise of a delicate tender Sense and a meek and flexible Spirit what should move them to it but the Power of the Truth This being a Religion of little Reputation in the World which the Philosophers and Disputers of that Age sought to batter down with Arguments the Politicians with all manner of Discouragements the Orators with a Flood of Words the Tyrants with Slaughters and Torments the Devil by all manner of Crafts and Subtilties What had the poor Christians before their Eyes but Prisons and wild Beasts and Gibbets and Fires and Racks and torturing Engines more cruel than Death They had Flesh and Blood as well as others a Nature that continually prompted them to spare themselves as well as others Life was as dear to them and their care of their Families and Little-ones as great their respect to Parents and Friends as much in them as any yea more Religion requiring natural Affection in the highest Exercise and intendering their Hearts with a sense of their Duty Yet rather than give their Bibles to be burnt or be led away from their Religion they could trample upon all Certainly such an invincible constancy could not be imputed to any rigid Sullenness or foolish Obstinacy or distempered Stiffness but meerly to the love of Truth which prevailed over all other Concernments Let it shame us that they could part with Life and all their Interests for Christ and his Truth and we cannot part with our Lusts they with their well-being and we not with our ill-being Could they suffer the Persecutors to destroy their Bodies and will not we suffer the Fire of the Word to consume our Lusts Reason and Conscience is calling upon us to quit these things and yet we hug them to our great Prejudice we to whom a little Duty is so irksome a little pains in Prayer so tedious what would we do if the Fires were kindled about us and we were every day to carry our Life in our Hands and could look for nothing but Halters and Stakes and Instruments of Destruction Surely our Spirits are too silken and soft for such a Religion so abstracted from Ease and Pleasure and worldly Interests III. The Malignant World hath owned it the deadly hatred of the Devil and the constant opposition of wicked Men is a proof of it The Malignant World know it and therefore they hate and oppose it The Reason of the Argument is because the Heart of Man is naturally averse to God 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 Now that which all wicked Men do universally and constantly oppose and malign certainly that is of God As Christ saith of his own Disciples John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you So may we reason If the Scriptures were of Men if devised by them and suitable to their Lusts and Humours the Men of the World would receive them with a great deal of stillness Flesh and Blood would love its own But carnal Men have constantly
in their troubles and sufferings than by permitting them to live in prosperity and scandalize others by their vanity sensuality and pride of conversation God is usually more honoured by his people at such times when his graces are exercised in the eye of the world and his people confess him in the midst of persecutions 2. The advancement of Christs kingdom in the propagation of the Gospel Rev. 12.11 They overcame by the blood of the Lamb and the word of their Testimony and they loved not their lives to the death There is an overcoming indeed you will say to die in the quarrel Yes as long as Christ overcometh a Christian hath that which he looketh for If their blood may be the seed of the Church they are content Some convinced others converted brethren strengthned and confirmed Phil. 1.12 Those things which happened to me have fallen out rather to the furtherance of the Gospel His sufferings conduced thereunto as much as his preaching 3. Our own salvation 'T is not worldly prosperity and greatness and dominion that we should seek but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity and carnal honour and pleasure then were we clearly overcome when we hazard our worldly interests but 't is Heaven that we aim at and therefore as Christ endured the cross and despised the shame for the glory set before him Heb. 12.2 3. So we must despise the cross for the same ends 2 Cor. 4.17 These light afflictions which are but for a moment shall work in us a far more exâ—eeding and eternal weight of glory Rom. 8.18 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 Heb. 10.34 They took joyfully the spoiling of their goods as knowing in your selves that you have in Heaven a better and an enduring substance At length we shall have our promised Crown 4. To maintain and keep alive present grace First our faith 2 Tim. 4.8 I have kept the faith when we abide faithful with God and are not drawn to apostacy by all the flatteries or threatnings of the world Secondly Our love to God Satans design is to make a breach between God and us Rom. 8.38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ unclasp these mutual imbracements whereby Christ and the soul held fast one another you are in Christs arms and Christ in yours The Devil would count it a greater victory to conquer your love than to get a power over your bodies and bodily interests his design is to keep men from God if therefore adversity bringeth you the nearer to him then you conquer The souls of the faithful are kept closer to God in suffering times than in prosperity being sensible of the vanity and emptiness of all worldly things and weaned from them what ever befall the body you keep nearer to God and have most of his love Thirdly our patience that 's not overcome by the storm and tempests of temptations Luke 21.19 In patience possess your souls A man keepeth himself as long as he keepeth his patience James 1.4 Let patience â—ave its perfect work this is necessary that we may receive our Crown Heb. 10.36 For ye have need of patience that after ye have done the will of God ye might receive the promise Well then a Christian overcometh not when he gets the best of opposite interest in the world but when he keepeth himself in a capacity to injoy the Heavenly inheritance 2. How more than a conqueror When he doth not only keep his standing but gets ground by the temptation Rom. 8.28 All things shall work together for good to them that love God not only bear them but groweth the better for them First more holy and more heavenly as graces by being exercised are improved and increased Heb. 12.11 Wherefore lift up the hands that hang down and the feeble knees More sensible of the folly of sinning than at other times Secondly more joyful comforts are increased Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation works pateince and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions and distresses for Christs sake for when I am weak then am I strong Acts 5.41 They departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name and so triumpheth most when he seemeth to be most overcome Thirdly more resolute in the profession of godliness 2 Sam. 6.22 If this be to be vile I will be more vile and base in mine own eyes Courage groweth by sufferings as trees are more rooted by being shaken Psal. 119.126 127. It is time for thee Lord to work for they have made void thy law Therefore I love thy Commandments above gold yea above fine gold As a staff is holden the faster the more another seeketh to wreâ—t it out of our hands 3. Who is this true believer that will be more than a conqueror The victory is sometimes ascribed to faith 1 John 5.4 5. Sometimes to love Rom. 8.35 What shall separate us from the love of Christ Love is not only taken passively for the love wherewith Christ loveth us but actively for the love wherewith we love Christ I can exclude neither for the success is here ascribed in the text to Christs love to us but there our love to Christ must be understood also for what shall separate us from the love of God Shall tribulation or distress or persecution or famine or nakedness or peril or sword Tribulation is not wont to draw God from loving us but to draw us from loving of God And in the text 't is said we are conquerors not God is a conqueror 'T is we are assaulted not Christ and 't is our love which the temptation striketh at Both must be included Christ hath hold of a believer in the arms of his love and a believer hath hold of Christ 1 John 4.14 Well then 't is faith but faith worketh by love Gal. 5.6 Christ is rather held by the heart than the hand only Go to them that make a Religion of their opinions and you will find no such effect if they have a faith 't is that that never went deeper than their brains and their fancies but where Christ dwelleth in the heart by faith there he remaineth constantly Eph. 3.17 and flitteth not thence he resideth as in his strong
175 5 5 239  8 343  13 50  13 15  19 20 127  24 129 132 137 Ephesians 1 3 89 4 5 150  11 306  13 14 83 99  22 23 17 2 2 3 113  4 5 330 3 17 18 19 4 24 25 16  27 98  30 150 5 9 16 6 15 134 Philip. 1 19 17  23 74 2 6 324 3 19 107 112  20 108  21 90 Colossians 3 3 189  5 127 132 1 Thes. 2 12 292 2 Tim. 1 7 15  7 8 159  10 143 363 2 5 175 319  19 301 Titus 2 11 125 3 3 20  11 50 Hebrews 2 5 202  14 97  18 356 3 6 14 230 ERRATA PAge 5. line 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l 16. for liberum read liberam p. 12. I. 18. for seritatis read servitutis p. 16. l. last for Honour read tribute to p. 21. l. 14. for vendati r. venditi p. 26. l. 16. for sinint he read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add from all things from which ye could not be justified by the Law of Moses p. 30. l. penult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 5. for dundum read dandum p. 52. l. 46. for addando read addendo p. 52. l. 47. for hauriebar read hauriebat p. 54. l. 25. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 31. for valla read Valla p. 56. l. 31. for sentiaut read sentiunt p. 69. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. l. 12. for assertoin read assertion p. 96. l. 31. for acquitted read acquired p. 102. l. 39. for justici read justitiae p. 133. l. 27. for spirie read spirit p. 134. l. 59. for satiat read sanat p. 142. l. 10. for for our read from p. 147. l. 47. for inabled read unable p. 155. l. 35. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158. l. 3. for after read all and a. p. 164. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 169. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 200. l. 51. for casually read causally p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul p. 328. l. 53. for offerte read offert p. 368. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376. l. 1. for gratia read gratiae p. 376. l. 2. for positiva read positivae p. 378. l. 6. between need and fear add not SERMON I. The Second Epistle to the CORINTHIANS CHAPTER V. Verse 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 HAving shewed you how much of the true Spirit of Christianity lyeth in looking to things unseen Because the Apostle goeth on with that Argument I shall pursue it in the following verses of this Chapter Paul here rendreth a reason why he could so over-look things seen whether Crosses or Comforts And so resolutely venture upon the hope of things unseen For we know c. In which words there is not only a reason rendred of his Courage and self denying pursuit of unseen glory But also an Anticipation or secret Prevention of an Objection Some might say to to him There may be a blessed State to come But dost thou certainly know that thou shalt be a partaker of that glory Yea saith he We know c. The words branch themselves into three parts 1. A supposal of the worst that could befal him in the world If our Earthly house of this Tabernacle were dissolved 2dly A proposal of a glorious estate to be enjoyed after death We have a building of God an House not made with hands Eternal in the Heavens 3dly An Assertion of his own right or the application to himself or an assured expectation of this Blessed and Glorious Estate We know that we have 'T is not a bare Conjecture but a certain knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know And what is there known Not the general Truth only That there is a building of God an House not made with hands Eternal in the Heavens But that we have a particular confidence of our own Blessed Immortality The Point is This That the difficulties pressures and dangers of the present life even though they should end in death its self are a matter of no great Terrour to those who have a sure confidence of their own Blessed Immortality I shall explain this Point by these Considerations 1. That the present life is frail miserable and transitory and within a little while will surely come to an end 2dly That there is a much happier Condition than this world is capable of Even an abiding Estate of Blessedness which God hath provided for his people For the Apostle speaking of the present life he calleth it a Tent but the other is an House that 's an earthly House this Eternal in Heaven out of the reach of all sublunary dangers That 's an House in which man is Instrumental in raising it up or sometimes pulling it down This is builded without hands by God himself and continued to us for ever by his gracious Grant 3dly That a sure confidence of this Happy and Blessed Condition may be had For there is a sure right We have a certain confidence We know 'T is not we think we hope well But we know 'T is propounded as a Common priviledge you and I and all the suffering servants We know 4thly That this sure confidence of our own right in it and future possession of it doth support and fortifie the Soul against all the dangers and pressures of the present life yea against death it self I. That the bodily life is Frail and Transitory and within a little while will surely come to an end The Circumstances of the Text explained will represent it to you 1. The Body of man is called an House 1. For the beauty and comely proportion that is between the parts as set up by line or rule There is an admirable piece of Architecture in building and raising up the body of man Story after Story and Room after Room Contrivance after Contrivance so compact and set together that the most Curious piles in the world are but rude heaps Compared to it Psal. 130.15 16. I am fearfully and wonderfully made c. The serious contemplation of Gods Workmanship in our very Bodies will force us to acknowledge his unspeakable wisdom all things are so well disposed and ordered for profit and use The greatest miracles are to be seen in Gods Common works We wonder when we hear of any work exceeding the
IV. That this sure Confidence of our own right in it and future possession of it doth fortify the Soul against all the difficulties dangers and pressures of the present life yea against Death itself This last Proposition I am now to make good And First I shall speak of the sure and certain confidence Secondly Of the force and strength of it 1. The Confidence is two-fold Of the Thing and of the Person 1. Of the certainty of the thing itself 2. Of our own right in it and future possession of it 1. Of the Certainty of the thing itself For till that be rooted in the Soul it will have no predominancy in controlling commanding the passions affections Now of the thing itself all true Christians have and should a certain and infallible knowledge not a may be not a bare possibility 'T is not enough to say it's possible there may be an Heaven and happiness hereafter But 't is certain I know 't is as true as the Word of God is true 't is as true as if I saw it with my eyes as true as the things which I daily see Acts 24.14 15. I believe all things saith Paul which are written in the Law and the Prophets and have hope towards God which they themselves allow that there shall be a Resurrection of the Just and Vnjust This is no doubtful thing to a Believer by the Word of God 't is more sure than if there were a message sent from the dead for if Men do not regard what is in Moses and the Prophets they would not regard what one saith to them who cometh from the dead Luke 16.30 31. If one should come from Hell in flaming Garments or from Heaven with all the Brightness and Glory which all the blessed Saints might be thought to appear in there were not a greater Credibility in these Visions and apparitions that what is commonly offered in the Scriptures Why How cometh the believer to have such a prospect into an unknown world to be so sure and certain I answer Partly the internal grace of Gods Spirit opening the eyes of his mind to see the truth and worth of things to come Eph. 1.17 18. And partly by the promise of God in his Word confirmed by his oath and that giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.17 18. Strong consolation And the seal of Miracles Heb. 3.4 And fulfilled prophecies 2 Pet. 1.19 with 16 17 18. The Old Testament foretold the Kingdom of the Messiah and the previledges thereof long before it came to pass A transient voice is more easily mistaken and forgotten than a standing Authentick Record as Samuel thought Eli spake when the Lord first revealed his word unto him and so offereth a more sure ground for our faith to rest upon than a voice from Heaven could be Besides this word of promise beareth Gods Image and superscription as every thing doth which hath past his hand even to a gâ—at and pile of grass and so shineth to us by its own light if man were not strangely depraved and corrupted by vile affections 2 Cor. 4.2 3 4. By the manifestation of the Truth commending our selves to every mans Conscience For if our Gospel be hid it is hid to those that are lost in whom the God of this world hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the Image of God should shine unto them The Truth of its self commandeth its own respect if men were not strangely perverted and infatuated they would see it cure the faculty and the object is clear enough and would evidence it self As the Sun is seen by its own light Besides this offer of pardon and life by Christ hath been Blessed by God to the conversion of many Souls in all places and throughout all succession of Ages Col. 1.6 The word is come unto you as it is in all the world and bringeth forth fruit as it doth also in you since the day ye heard of it and knew the grace of God in Truth That word which bringeth forth the fruits of an holy life in all those that heard of it and received it is the very Truth of God Joh. 17.17 Sanctifie them through thy Truth thy word is Truth In the first Age Christ did swiftly drive on the Chariot of the Gospel for within a few years after his death in all the parts of the world it obtained its effect and since it hath held up its head against all encounters of time and therefore we may safely venture our eternal interests on this bottom and build upon the promise of eternal life given us by Christ. Besides God hath given the Spirit which is Gods earnest sealing us up to the day of finall Redemption 2 Cor. 1.22 and 2 Cor. 5.5 and Eph. 1.13 14. Now the Spirit first confirmeth the Scripture before it confirmeth our particular interest and its joys being dispensed to the most holy men in their most sober severest moods cannot be a phantastical impression but doth convince us of the reality and excellency of the unseen Glory And therefore upon all these grounds a believer is confident We know there is a Blessed state reserved in the Heavens for all that believe in Christ and Love God We do not build upon the promise of a deceitful man but upon the word of the everliving God and hence ariseth the strength of our comfort Our interest is a thing rather supposed than apparently asserted and pleaded in Scripture and if men did not leap into faith by the advantage of their Baptism and education rather than take it up solid and certain evidence there would not be such ado about it As fire well kindled of its self bursts out into a flame SO if we did believe these things more firmly our joy would soon be full 1 Joh. 1.4 These things write we unto you that your joy may be full As if the certainty of religion well apprehended would soon make way for Joy And full Joy 2dly The certainty of the person We know that we have a present right and shall have a future possession The certainty of the thing it self dependeth upon the promise of God who is able to give it and hath decreed so to do And to that end hath signified his purpose and confirmed his promise by an oath yet because the promise requireth a qualification and performance of duty in the person to whom the promise is made therefore before we can be certain of our own interest we must not only perform the duty and have the qualification but we must certainly know that we have done that which the promise requireth and are duly qualified and then our Title to Heaven is incomparably more sure than any man's Title to his possessions and inheritance here upon Earth Therefore I shall here first shew What are the qualifications of those who shall have this Blessed Estate Secondly The several degrees of certainty
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
things at rights for the great Espousals He that wooeth a Virgin if he went away from her in anger she might well suspect he would never see her again As Bridegrooms use to fetch their Brides so will Christ we should never come at him otherwise his Love will not let him rest satisfied 'till we and he meet again to enjoy one anothers Company certainly he who delighted among the Sons of men before the World was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation who took pleasure to spend his time busily amongst them and to dwell with them in the days of his flesh Joh. 9.45 In short he that had a mind of returning before he went away certainly he will once more leave Heaven for their sakes When he hath done his work there he will return and bring his people along with him to Glory and the full fruition of the Promises He will stay no longer than our affairs do require Joh. 14.3 3. The Affections of his Saints to him which Christ will satisfie There are many that never saw him and yet believed in him and loved him heartily 1 Pet. 1.8 In whom believing ye rejoyce with joy unspeakable and full of Glory And John 20.29 Because thou hast seen me thou hast believed blessed are they that have not seen me and yet have believed Their Faith is not misplaced they shall find him such a one as was to be believed loved and obeyed Now to gratify their desires Christ will appear and shew himself With these eyes shall I see my Redeemer The Children of God cannot look to Heaven but they remember they have a Saviour to come from thence Phil. 3.20 For our Conversation is in Heaven from whence also we look for the Saviour the Lord Jesus Christ. Paul speaketh in his own name and in the name of all those like himself And Rev. 22.17 The Spirit and the Bride say Come The Holy Ghost breedeth the desire and the Church answereth the motion Nature saith not Come but Stay still If it might go by voices whether Christ should come or no would carnal men give their votes this way The voice of corrupt nature is Depart Job 22.14 Carnal men are of the mind of the Devil Art thou come to torment us before our time Mat. 8. But the Spirit in the Bride raiseth these desires Now would Christ disappoint these desires which he hath raised in the Hearts of his Children and set them a longing and a looking and a groaning for that which shall never be It cannot be imagined 4. From the Constitution of the Church He hath dispensed gifts and graces there and left Ordinances there and he will come and require an account of things during his absence how we have improved our Talents Mat. 25.31 how things have been managed in his house 1 Tim. 6.14 Keep my Commandments without rebuke till the appearing of the Lord Jesus Christ. Christ is now removed from us retired within the Curtains of the Heavens but he will come again 1 Cor 16.22 If any man love not the Lord Jesus Christ let him be Anathema Maranatha that is cursed till the Lord come 5. From his Promise We have his Word in pawn 'T is an ancient Promise made long ago Jude 15. Behold the Lord cometh and hath been received in all ages by the Lords Messengers Moses and David and Solomon and Daniel and Job and Zechariah and Malachi and revived by Christ at his departure Joh. 14.3 by the Angel Act. 1.11 And the Apostles every where put us in mind of Christs coming Now we may reason thus Fidelis Deus in omnibus in ultimo non deficiet God hath ever stood to his word many intervenient Providences yet Promises still accomplished not one word of God hath failed Every one that hath had experience of God may make that acknowledgment that Joshua did Jos. 23.14 Behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you As unlikely things have come to pass that have been foretold in the Word Were the old Believers deceived that expected his coming in the flesh Surely God never meant to deceive us He will come again If it were not so I would have told you Joh. 14.3 Christs-deed and performance never gave his word the lye 6. His Promise is solemnly confirmed 1. By an outward sign and memorial 2 Cor. 11.26 For as often as ye eat this bread and drink this cup ye do shew forth the Lords death until he come God knew he had to do with distrustful Creatures therefore left a Monument to keep the promise a-foot in the Church and to revive our hopes Would Christ institute an Ordinance for the solemn remembrance of his appearing if he meant no more to come at us 2. By a Real Pledge his Spirit dwelling in us He is gone to Heaven to prepare Heaven for us and hath left his Spirit with us to prepare us for Heaven He hath left his Spirit in the Church and doth give out frequent Tokens of Love to shew that he doth not forget us Christ and a Believer are not strange There is a constant intercourse between them We are absent from him in the body but there are frequent messages of love We hear from him in the Word Prayer Supper and will he not come again that is so mindful of us at every turn He did not forget us in his exaltation as the Butler forgat Joseph when preferred at Court he did not remember Joseph in Prison Now in his Fathers house he is touched with the feeling of our infirmities and will not alwayes leave us liable to sinning and suffering Surely he that quickeneth us by the influences of his Grace and refresheth us with the tasts of his Love he will come again In short What would our Faith be worth if Christ would not come again Here we have but a slender enjoyment of Christ our full Communion is when he taketh us to himself Secondly I shall now speak of the Tarrying of the Bridegroom While the Bridegroom tarryed What! Is Christ more backward than the Church that goeth forth to meet him They are ready with their Lamps but he delayeth his comeing Answ. 1. Some understand it of our opinion not the reality of the thing Though Christ come alwayes with the soonest yet to us he seemeth to tarry Why Because earnest desires crave a present satisfaction and hope deferred maketh the heart sick Prov. 13.12 and Prov. 10.26 As vinegar to the teeth and smoke to the eyes so is the Sluggard to them that send him Expectation is in it self tedious especially when accompanied with difficulties Certainly being accompanyed with present troubles 't is more tedious The flesh groweth impatient after its own ease and in this sense the Bridegroom is not slack but we are
to be in Prayer if we be not careful to glorifie his Name zealous to promote his Kingdom ready to do his Will earnest for pardoning Grace watchful against Temptations A Christians life is a Comment upon his Prayers and his Prayers do interpret his life We understand the one by the other Our endeavours and diligent use of means do shew what we really desire For what we pray to God for we bind our selves to seek after Secondly There is a Watching with respect to our future Estate that we may be ready to meet Christ at his Coming Now this consisteth 1. In a deep and lively sense of Christs Appearing and the whole state of the World to come We look for nothing but what we believe Faith is a realizing sight of things not yet in being and maketh them in some measure to work as if they were at hand and ready to be enjoyed Now the more lively sense we have of the concernments of the other World the more diligent and serious shall we be in our preparation when we have a deep sense of these things as if presently to be Arraigned and walk as before the Judge to whom we are to give an account of all our actions Most men live as if there were no day of reckoning no God to see and punish no Books to be opened the careless spending their time sheweth they have no deep sense of these things no sound belief of them But Faith looketh upon these things as great sure and near and so keepeth the Soul awake and alive It greateneth our Apprehensions of these things For 't is no slight matter for the Creature to meet with his Creator the Sinner with his Judge from whom he must now receive his final doom Faith doth speak aloud to a sluggish Soul Thou must be judged Rom. 14.12 So then every one of us must give an account of himself to God And as 't is sure so 't is near The Judge is at the door Phil. 4.5 You must hear of what you now speak and do another day Mat. 12.36 For every idle word that a man shall speak he shall give an account of at the day of Judgment It suppresseth sin and quickeneth and awakeneth to Duty 2 Pet. 3.11 12. Without Faith we have no sensible awakening practical knowledge of these things The sight of Faith differeth from the sight of Sense Sense can discern little more than we see taste smell hear and feel We are affected with these things so are the Beasts who only see things before their eyes by the eye of sense We see nothing but what Dogs may see and Beasts may see that 't is comfortable to eat well and drink well and sleep well and be well cloathed and walk up and down at pleasure and pursue the advantages of the Animal life There is a mist upon Eternity How acute soever men be in worldly things they are blind here 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off Sharp-sighted in things that concern the back and belly and this present World but know nothing of the hazard of perishing for ever or the worth of Salvation their need of Christ and making serious preparation for their great account Faith is a Perspective by which we look into the other World None have such a sharp sight as Believers have for they can see beyond the limits of time the corruption and changes of all things that are in the World even to that blessedness which God hath reserved for them that love him And the light of Faith differeth from Reason That can only see things by ghess or see things in their Causes and that as probable but Faith can look thorough the mists and Clouds of intervening Ages Heb. 11.13 Having seen them afar off embraced them and with certainty and such a sure perswasion as if the things we are perswaded of were in hand and actually enjoyed Reason corrects Sense A Star to the eye of Sense looks to be no bigger than a Spangle but Reason sheweth it must be of a vast bigness because of its distance from us But Faith is an higher light and compare it with the light of Prophesie Rev. 20.12 they agree in the common Object divine Revelation They agree in their common Nature that they are both for things future and things future to us but they differ that Faith depends upon the common Revelation which God hath made to all the â—aints whereas Prophesy hath more of Extasie and Rapture in it and the light is like the lumen Gloriae the beatifical Vision in some measure and degree We do not see him face to face but are desirous of this blessed Estate and perswaded of it and are affected with it as if we saw it The sight of Faith is not a full enjoyment but as sure and so proportionably affects the Heart Nay this lumen Fideâ— is somewhat like the sight God hath of things God seeth all things in his own design and Faith seeth them so far as they are manifested in the Promises of the Gospel There is no hope to get rid of our dead-heartedness and security till we have this reallizing light of Faith 2. This Watching consisteth in Preparation If we expect a thing to come and do not prepare accordingly we do not watch for it but neglect it Now this Preparation must be speedy thorough and constant 1. Watching implyeth a speedy Preparation That we may be in a fit capacity to receive Christ at his Coming we must take the next advantage lest we be surprized and called home before we are ready This is not a work to be put off to Age or Sickness Why should we provide a burden for that time when we are weakest and least able to bear it And therefore now we should begin it Every day brings burden enough for it self He is an unthrifty Tenant that suffers the Rent of one year to run into another How shall that Crop discharge two years Rent that cannot pay one If it be tedious now to turn to God it will be more tedious when thou art hardened in sin and thy neglects of God and Christ will provoke him to deny his Grace And what assurance have we of another year we have this by the favour of Providence Our life was forfeited and lost in Law the first moment and therefore we have but a Reprieve during pleasure What warrant have I to expect another day but my own hope and fancy He that is Security for himself to himself is no whit the better secured he doth but take the word of a Spend-thrift If we had a Lease of our Lives yet what hope of Grace when we have resisted the Spirit of God all our lives what hope that he should assist us at death we do but provide matter of Despair to our selves Every day will prove worse and worse A Traveller may easily pass over the Head of a Brook but when he goeth down thinking to
evil than of good when it is serious 'T is true wicked men cry out God is merciful and that is generally the cause of their Laziness and sleightness in Religion but it is when they do not mind what they say these are but sugared words in their Tongues when they are serious they have other thoughts Bondage is more natural than Liberty Fear than Hope because of the Covenant we are under which is a Covenant of works a Ministry of Death and Condemnation and so begetteth fear and representeth God as terrible yea 't is found in those that are more serious and have some beginnings of a good work upon their Hearts they are too apt to entertain ill thoughts of God and looking upon him in the glass of their guilty fears represent him as harsh and inexorable All their terrours and troubles are raised by false Apprehensions of God and therefore the course of their Obedience groweth the more uncomfortable This is a truth that the Law and Grace contendeth for the mastery in every Heart that entertains thoughts of Religion not only Corruption and Grace but the Law and Grace And as their Law-notions prevail so their slavish fear increaseth but as the Gospel Apprehensions prevail so their Love of God increaseth and their comfortableness in Religion Therefore still the Caution is bound upon us to take heed what Notions we have of God and that we have not any diminishing extenuating thoughts of his goodness and mercifulness that we do not look upon him as one that lyeth upon the catch to spy out Advantages against us for that thought will mightily weaken our hands in the Lords work Do not think of him as one that delights in the Creatures misery No rather in shewing Mercy and Goodness and as ready to give out Grace to the humble that lye at his Feet however he dealeth with the stubborn and obstinate Refusers of his Grace And therefore if I may digress into Application while I am yet in some doctrinal Considerations I would advise First That to preserve the Sense of Religion in the general men would consider how much God standeth upon the Credit of his Goodness and that he giveth them no cause of discouragement as from him Mich. 6.3 O my People what have I done unto you wherein have I wearied you That his Commands are not grievous Mat. 11.29 1 John 3.5 That the Tryals sent by him are not above measure 1 Cor. 10.13 nor his Punishments above deservings Neh. 11.9 13. That he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 These things should be constantly in our minds for the Vindication and Justification of God from our natural Jealousies and evil Surmises that we have of his Conduct and Government Secondly I would advise poor trembling Souls that are alarmed by their own fears which represent God as an Enemy and standing at a distance from them that they would study the Name of God For surely things are known by their Names and poor disconsolate Souls are bidden Isa. 50.10 To trust in the Name of the Lord c. Now what is the Name of God Even that which he proclaimed Exod. 34.5 6 7. I am the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving iniquity transgression and sin Therefore take all his Name and meditate upon it Satan laboureth to represent God by halfs only as a consuming Fire as cloathed with Justice and Vengeance Oh no! 't is true he will not suffer his Mercy to be abused by contemptuous Sinners he will not clear the guilty though he waiteth long on them before he destroyeth them but the main of his Name is his Mercy and Goodness Take it as God proclaimeth it and see if you have any reason to have hard thoughts of God you will find that though he be an high and holy one yet he is willing to be treated with That he is great but yet good ready to receive returning Sinners if thou hast sin and misery Christ hath Compassion and Pity he is the Father of Mercies 2 Cor. 1.3 Misericors est cui alterius miseria cordi est Mercy hath its name from Misery and is no other thing than laying anothers misery to heart not to despise it nor to add to it but to help it And therefore if thou be miserable and knowest it indeed his Nature giveth a strong inclination to succour the miserable I but saith the convinced Soul there is nothing in me to be regarded the Lord telleth I am gracious and Grace doth all freely and from a self-inclination it giveth all the Qualifications he requireth but I have been long a presumptuous Sinner Why God telleth you his Name is long-suffering He that gave not the Angels one hours space for Repentance hath long delayed the Execution of our Sentence and calleth us to himself that we may escape the Condemnation of Angels But I am exceeding perverse and wicked The Lord telleth you He is abundant in Goodness I am full of fears and doubtings Still he is abundant in goodness and Truth I have abused much Mercy and can Mercy pity me The Lord telleth you He keepeth Mercy for thousands and can forgive Iniquity Transgression and Sin His Treasure of Mercy is not soon spent and exhausted no sin can exclude a willing Soul Mercy will pardon thy abuse of Mercy if thou repentest of it Thirdly To the People of God who having a clearer sense of their Duty and a larger Heart towards God than others have and so are the more troubled for the Poverty of their Graces and weakness and Imperfection of their Services than others are which may breed Bondage and uncomfortableness I would have them consider that Humility and Meekness doth still become them but not Dejection and Despondency of mind that they should ever be complaining fearful and disconsolate We have not an hard Master he hath made Joy a part of our work Phil. 4.4 He gave his Son Luk. 1.74 75. That being delivered from our Enemies we might serve him without fear in Holiness and Righteousness We should consider that he is ready to bear with failings where there is an upright heart That God accepteth what we can through Grace well and comfortably perform 'T is a general Maxim of the Gospel though spoken upon a particular occasion 2 Cor. 8.12 That if there be a willing mind it is accepted according to what a man hath not according to that he hath not That the God whom they serve in the Spirit can put a finger on the scar. Ye have heard of the Patience of Job Jam. 5.11 Ay and we have heard of his Impatience too his cursing the day of his Birth and his bold Expostulations with God But this is pass'd over in silence and his Patience commended Nothing should be a discouragement from serving chearfully so good and Gracious a God who is so ready to accept and assist us 1 Pet.
brake in pieces the Image and cut down the Groves and defiled their Places with the bones of Men. Infants were burnt there with horrible Cries And Screeches and sound of Drums and Tabrets and other Instruments to drown the Noise And those that were condemned were burnt in that Valley as also the Bones of Malefactors Now to the Piles of Wood and the Piles continually burning there doth the Prophet allude This was represented in Sodom's Burning as a Type as the Drowning of the World was a Figure of Christ's coming to Judgment The Burning of the Sacrifice which in the Interpretation of the Law was the Sinner himself was the Figure of it 2. Now come we to the New-Testament There are Places without number 'T is sometimes represented by Fire where we read of a Furnace of Fire Matth. 13.42 And shall cast them into a Furnace of Fire there shall be weeping and gnashing of Teeth God's Wrath is compared in the Old-Testament to a fiery Oven where the contracted Flame appeareth most dreadful Sometimes to a Lake of Fire Revel 19.20 And the Beast was taken and with him the false Prophet that wrought Miracles before him with which he deceived them that had received the Mark of the Beast and them that worshipped his Image both these were cast into a Lake of Fire burning with Brimstone At other times 't is compared to a Prison 1 Pet. 3.19 By which also be â—â—nt and preached to the Spirits that are in Prison Or to a Bottomless Pit Revel 9.11 And they had a King over them which is the Angel of the Bottomless-Pit There is Darkness and Chains and Gaoler and Judge The Chains of Invincible Providence and their own horrible Despair There is no making an Escape But of this more hereafter So that unless we will count God a Liar there is such a Place of Torment provided 2. Ask Men. The blind Nations had a Sense of Eternity and Fancies of an Heaven and Hell Elizian Fields and obscure Mansions and Places of Torment There are some Relicks of his Truth in the corrupt Doctrine of the Gentiles But we need not go so far back as Tradition look to Conscience Wicked Men find in themselves an apprehension of Immortality and Punishment after Death Râ—â— 1.32 Who knowing the Judgment of God that they which commit such things are worthy of Death Reason sheweth that he that perfectly hateth sin will perfectly punish it not in this life for abominable sinners are many times prosperous here Justice is not discovered to the utmost therefore guilty Conscience presageth there is more evil to come There is much in these presages of Conscience especially when we are more serious however they dissemble the matter when well Heb. 2.15 And deliver them from the fear of death who all their life-time were subject to bondage Yet when they come to die when they are entring upon the confines of Eternity then they cannot hide their fears any longer Oh! the horrours and terrours of wicked men when they lie a dying if ever men may be believed 't is then 3. The Devils are Orthodox in this point for Jyudges There are no Atheists in Hell Matth. 8.29 And behold they cryed out saying What have we to do with thee Jesus thou Son of God art thou come to torment us before the time They know there is a time when they shall be in greater torment than now they are therefore if we will take Gods Word or Authentick Record for it or Mans word when he is not in a case to Dissemble or the Devils word there is a Hell or everlasting Torments prepared for the wicked Obj. 1. But is it not an everlasting abode under Death and to make it the more terrible to vulgar capacities expressed by Eternal Fire I Answer This were to make Christ a Deceiver indeed and to publish his Doctrine with a lye or an handsome fraud But clearly 1. There is a state of Torment as well as a state of Death 'T is true 't is called the Second Death because deprived of Eternal Life which is the only true Life and because 't is worse than the temporal Death better never been born Matth. 26.24 It had been good for that man he had never been born He doth not say It had been good but it had been good for that man If only Death and Annihilation were in it what sense would there be in this Speech Therefore there is a lively and effectual sense of the Wrath of God Besides the Consciences of wicked men feareth and presageth other kind of Punishment from Gods Wrath or else why are they most troubled when they come to dye why is it so dreadful a thing to fall into the hands of the Living God Heb. 10.31 We are mortal Creatures but God is a living God why should the Eternity of God make his Wrath terrible but that there is a fear of an eternal subsistence on our part also we read of many and fewer stripes Luk. 12.47 48. Math. 11.22 It shall be more tolerable for Tyre and Sidon at the day of Judgment than for you If it be more tolerable for Tyre and Sidon than for you torments are measured out by proportion according to our sins and means of Grace that we have enjoyed but not improved 2. There is a place of Torment a local Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.28 This place of torment And Judas went to his own place Acts 1.25 As in all Common-wealths the Prince hath not only his Palace but his Prison it must be somewhere for the wicked are somewhere God keepeth it secret with wise Councel because he will exercise our Faith and not our Sense Job 38.17 Have the gates of Death been opened to thâ—e or hast thou seen the doors of the shadow of Death This is one of the secrets of Providence Obj. 2. But how can it stand with Gods Love and Mercy to punish his Creature for ever Our Bowels are troubled if we should hear the howling of a Dog in a fiery Furnace for a small space of time Now God is Love its self 1 Joh. 4.8 therefore surely he will not damn his Creature to everlasting torments I Answer Man is not fit to fix the bounds of Gods Mercy but the Lord himself therefore take these considerations 1. Gods Punishments may stand with his Mercy 'T is very notable in one place 't is said Heb. 10.31 'T is a fearful thing to fall into the hands of the living God But in another place 't is said 2 Sam. 24.14 I am in a great strait let us fall now into the hands of the Lord for his Mercies are great The one noteth God Angry the other God Appeased When God hath been long upon a treaty of Love Patience abused is turned into Fury The one sheweth what God is in himself Love Sweetness Mercy the other what he is when provoked The Sea in its self is smooth and calm but when the Winds and Tempests arise how dreadfully
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
that thou hast sent me There is a Mission on God's part as well as Obedience on Christ's Observe The Love of God in sending Christ and giving him a Charge concerning us This sending implieth Distinction but not Inferiority Persons equal by mutual consent may send one another The Father sent him because in the Business of Salvation the Original Authority is said to reside in God the Father God would not trust an Angel with your Salvation but send his own Son 1 John 4.9 10. In this was manifested the Love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too dear nor too near for us His Son was not sent to treat with us but to take our Nature to be substituted into our room and place But this Point of God's sending Christ hath fallen under our consideration in handling other Verses of this Chapter SERMON XII JOHN XVII 9 I pray for them I pray not for the World but for them which thou hast given me for they are thine CHRIST having urged several Arguments on the behalf of the Disciples cometh now to limit his Prayers to them which is a new Argument I pray for none but those which thou hast given me not for obstinate Persecutors and perverse Rebels but for thine own thy Charge put into my Hands If I had prayed for any which belong not to the purpose of thy Grace thou mightest deny me but I pray not for the World but for thine therefore hear me In the words you have I. The Object of Christ's Prayer II. The Object limited I pray for them which is amplified Negatively by a refusal to pray for others I pray not for the World III. The Reasons Thou hast given them me and they are thine mine by Oppignoration not Alienation thy Charge put into mine Hands I have a Charge over them and thou hast a Right in them Christ was tender of his Charge and the Father still loved and owned them Thy Right and Propriety is not lost by thy Donation but confirmed for they are thine It is not only a Reason of the Donation but an Argument that Christ useth in Prayer 1. The great Matter that needeth not so much to be cleared as to be vindicated is Christ's refusal to pray for the World It needeth not to be cleared because Christ doth expresly limit the Persons I pray for them he doth not only explain it whom he meaneth by them those which thou hast given me Which Explication if nothing else had been added would have been exclusive and would have amounted to them and only them But he doth himself exclude the World from having any share in his Prayers By the World he meaneth the Reprobate World not only the Unregenerate Elect who are sometimes called the World but reprobos amatores soeculi as the Carthusean the reprobate perverse World But some object and it is fit they should be heard 1. That the Apostles only are here intended and that there is not a distinction between the Elect and Reprobate but between the Apostles and others for afterwards Christ prayeth for others that shall believe through their Word Vers. 20. I Answer 1. The Apostles are chiefly intended but not only elsewhere doth he pray for the Disciples and Believers of that Age there were more than the eleven Apostles and if they be excluded they have no Name in Christ's Prayer 2. All others besides the Apostles could not be reckoned to be in the World Now here is a perfect distribution of Men into two Ranks those that were given him and the World 2. Others say that the words are not to be taken as utterly exclusive but only that he prayed not for the World in this place The Requests of fatherly Protection the Gift of the Spirit Love and Concord being only proper to them that did actually believe elsewhere they say they find Christ praying for the World They bring that place for one Luke 23.34 Father forgive them for they know not what they do where he prayed for his Persecutors some of which never were converted I Answer 1. We must distinguish the Prayers of Christ as an Holy Man and the Prayers of Christ as Mediator So Camero Owen p. 44 c. Gomarus in locum Rainoldus de Intercessione c. As he was a Holy Man he was to lay aside all shew of Revenge This was not a Prayer by virtue of his Office as Mediator but in answer to his Duty as he was subject to the Law and a private Person Those things which he did in obedience to the Law as a private Person were not Acts of Mediation they were Acts of the Mediator but not as Mediator He taught us to pray for Enemies Mat. 5.44 Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Revenge is forbidden and Pardon and Prayer injoined 2. Christ did not pray for all his Persecutors and every one of them but only for those that sinned out of Ignorance as the words imply chiefly for the standers-by rather than the Priests and Pharisees many of which came rather out of Curiosity than Despight Yea this Supplication was effectual and succesful to all the Elect intended This Prayer brought in three thousand Acts 2.41 who are charged with Christ's Death Ver. 23. and 36. and again five thousand Act. 4.4 who are charged with Ignorance in this Matter Acts 3.15 And killed the Prince of Life Vers. 17. I wot that through Ignorance ye did it as did also your Rulers 3. Again they urge Vers. 21. That the World may believe that thou hast sent me Some say that by the World is meant the Unregenerate Elect. This tho it blunteth the force of the Objection yet I think it not so full an Answer 1. Because it is not directly made for them Mark it is not a Prayer but a Reason of Prayer Christ would have prayed more directly for the unregenerate Elect. 2. He would have Prayer for a more effectual Means of Conversion than the beholding the Unity and Concord of his Church That they may be one as thou Father art in me and I in thee that they also may be one in us that the World may know that thou hast sent me 3. The word World in this whole Chapter is taken for the Reprobate World or those which are opposed to them which are committed to him by his Father 4. The substance of that Prayer is for the Elect not yet converted for Christ prayeth for all that shall believe through their Word Ver. 20. And then that they may be all one c. that the World may believe that thou has sent me so that the Unregenerate Elect are not intended Well but then doth Christ pray
the strength of Desire Many of God's Children are tempted to make away themselves but I never heard of any that were tempted to make away themselves in the heighth of Assurance or out of the vehemency of Spiritual Desire tho the present Life be accompanied with many Vexations and Afflictions Despair maketh Men to lay violent Hands on themselves but not Assurance as Saul fell upon his Sword and Achitophel went home and hanged himself and Judas was his own Executioner But Assurance tho it desireth God's presence yet it tarrieth God's leisure Waiting is a Fruit of Faith as well as Confidence Spiritual Desires are always conceived with Submission and Obedience if God hath more work they can brook the delay of the Reward and tarry for their Wages I remember a Passage of a Heathen of Tully in his Somnium Scipionis when Scipio had said If true Life be only in Heaven why stay I then upon Earth why haste I not to come to you No saith his Father unless God free thee from the Fetters of thy Body thou canst not come hither Men are born and bred upon this Condition that they should promote the good of the World You must not fly from the Duty assigned by God the Soul is to be kept in the custody of the Body till it be commanded thence by God that gave it at first This was his saying and indeed it is wonderful Christians learn to wait Gâ—d's leisure it is better to be with Christ but you must not look for your Wages till you have done your Work When a Sentinel is set upon the Watch he must not come off without the Commander's leave and till he is discharged by Authority God hath set us in a Watch and we must not leave our Ground till we have done all that is injoined us till we receive a fair Discharge This Point will serve to open two Cases 1. Case Whether Men confessing Christ may make away themselves to avoid the cruel Torments of their Persecutors and they know not certainly what their strength may be able to sustain This was a great Case in the Primitive Times and it may be still of use Eusebius telleth us lib. 8. cap. 24. that in the Time of Dioclesian's Persecution which was very bloody and cruel there were divers that procured Death to themselves by leaping down from Losts and high Places or else thrust themselves through with Knives or Swords I Answer This is sinful Christ prayeth not that his Disciples might be taken out of the World but kept from the Evil. The sinfulness appeareth 1. Because this is an Act of Disobedience contrary to the Law of God Thou shalt not kill now the more unnatural any Act is the greater is the Crime A Man is not Lord of Life and Death 2. It is an Act of Distrust 1 Cor. 10.13 There hath no Temptation taken you but such as is common to Men but God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it God will either temper the Affliction to our strength or raise our strength to the degree of the Affliction Christ hath laid in this Prayer for our encouragement in this Case Keep them from the Evil it is a making haste as if God would not be faithful but require Brick where he giveth no Straw 3. It is a disparagement and dishonour to the Cause which we maintain It robbeth God of a great deal of Glory when he calleth us out to shew our Love to him to take our Lives out of God's Hands when he claimeth them Rom. 14. 7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Providence hath singled you out to be Witnesses God by his Providence challengeth his due It is a retracting of your Vows And therefore tho God may be merciful to the Soul yet the Act is unnatural and sinful and base when God hath drawn you out to be him Champions and Witnesses to the World 2. Case is about wishing for Death You know the Law doth not only forbid Acts but Thoughts and Desires Therefore is it lawful to long for Death and Dissolution We find Instances on both Hands in the Scriptures The murmuring Israelites are taxed Exod. 16.3 Would to God we had died by the Hand of the Lord in the Land of Egypt And it is usual for Men in a pet to wish themselves dead to curse the day of their Birth and long for the day of their Death On the other side Paul out of a spiritual Affection desireth to be dissolved and to be with Christ. Phil. 1.23 I have a desire to depart and to be with Christ. What shall we say in this case I Answer in several Propositions 1. There is a great deal of difference between serious Desires and passionate Expressions The Desires of the Children of God are deliberate and resolved conceived upon good grounds and after much strugling with Flesh and Blood to bring their Hearts to it Carnal Men are loth that God should take them at their word as he in the Fable that called for Death and when he came desired him to help him up with his Burden Alas they do not consider what it is to be in the state of the Dead and to come unprovided and unfurnished into God's Presence We often wish our selves in our Graves but if God should take us at our word we would make many Pauses and Exceptions Men that in their Miseries call for Death when Sickness cometh will run to the Physician many Gifts are promised if Life could be restored None more unwilling to die than those that in a Passion wish for Death 2. We must carefully look to the grounds of these Wishes and Desires Carnal Wishes for Death arise either 1. Out of violent Anger and a pet against Providence as Jonah 4.3 Therefore now O Lord take I besâ—ech thee my Life from me for it is better for me to die than to live And Vers. 8. He fainted and wished â—n himself to die and said It is better for me to die than to live The murmuring Israelites when they felt the Famine of the Wilderness wished they had died in the Land of Egypt When Men are vexed with the World they look upon Death as a Release to take vengeance upon God to deprive him of a Servant 2. In deep Sorrow as Job 3.11 Why died I not from the Womb Why did I not give up the Ghost when I came out of the Belly And Job 6.8 9. O that I might have my Request and that God would grant me the thing that I long for Ever that it would please God to destroy me that he would let loose his Hand and câ—â—â—e off Elisha 1 Kings 19.4 He
Light with it to see Sin after another manner altho a Man did not know it before Faith persuadeth us that the Commands of God are just and equal there is a believing Commands as well as Promises this is a Command from God Psal. 119.66 Teach me good Judgment and Knowledg for I have believed thy Commandments SERMON XXVII JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth I NOW Proceed to the Reasons why God sanctifieth by his Truth It is most suitable to God's Honour and to Man's Nature I. To God's Honour It was meet that God should give a Rule to the Creatures or else how should they know his Will And then it was meet to honour this Rule by owning it above all other Doctrines by the concomitant Operation of his Spirit This is the authentick Proof the Efficacy of the Word is a Pledg of the Truth of it John 8.32 And ye shall know the Truth and the Truth shall make ye free from the Bondage of Sin the Devil and Death A wicked Man cannot have an absolute assurance of the Truth of the Word he hath no feeling of the Power of it There is a great deal of Do How do you prove the Scriptures to be the Word of God A Believer hath the Testimony in his own Heart 1 John 5.10 He that believeth in the Son of God hath the Testimony in himself His Conscience and Heart are set at liberty by Water and Blood This made the Apostles bold and should make Ministers so Rom. 1.16 I am not ashamed of the Gospel of Christ for it is the Power of God unto Salvation We should not be ashamed to preach it and you should not be ashamed to profess it it is the Power of God God will not associate and join the powerful Operation of his Spirit with any other Doctrine So David when he commendeth the Law by which he doth not mean the Decalogue but the whole Word of God Psal. 19.7 8 9. The Law of the Lord is perfect converting the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoycing the Soul the Commandment of the Lord is pure enlightning the Eyes The Fear of the Lord is clean enduring for ever the Judgments of the Lord are true and righteous altogether He had spoken before of the Excellency of the Sun now of the Word intimating that the Word of God is as necessary for the Heart as the Sun is for the World We can as well be without the Sun as without the Bible But how doth he evidence it From the Effects upon the Heart and Conscience Comfort and Grace are two great Evidences of the Perfection of the Word No Doctrine in the World save this Divine Truth set down in Scripture is able to discover the Sin and Misery of Man the Remedy and Relief of it in Christ. No Doctrine save this alone can effectually humble a Soul and convert it to God make it sensible of the Loss by Sin and restore it to a better Condition II. It is more suitable to Man's Nature The Word is more morally accommodated to work upon the Heart of Man than any other Instrument Means or Doctrine in the World 1. The Precepts of it It is the Copy of God's Holiness the Light by which we see ever◠thing in its own Colours The Light of Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law Rom. 2.14 15. It taketh notice of gross Acts of Sin and the outward Work of Duty they made Conscience to abstain from gross Acts of Sin and to perform outward Acts of Piety and Devotion as offering Sacrifices and Prayers But now there is an excellent Spirit of Holiness that breatheth in the Word and all matters of Duty are advanced to their greatest perfection Psal. 119.96 Thy Commandment is exceeding broad of a vast extent and latitude comprizing every Motion Thought and Circumstance in Duties not only the Act is required but the Frame of Heart is regarded not only Sins but Lusts are forbidden If ever there were an Instrument fitted to do a thing the Word is fitted to promote Holiness the true Purity that is pleasing to God 2. The Paterns and Examples of the Word We miscarry by low Examples and learn Looseness and Carelesness one by another Therefore the Word of God to elevate Holiness to the highest extent presseth not only the Examples of the Saints whose Memorials are left upon record in the Word but the Holiness of the Angels yea the Holiness of God himself The highest Aim doth no hurt he will shoot further who aimeth at a Star than he that aimeth at a Shrub Be ye Followers of them who through Faith and Patience have inherited the Promises Heb. 6.12 Thy Will be done on Earth as it is done in Heaven Mat. 6.10 Be ye holy as I am holy 1 Pet. 1.15 Communion begets Conformity We need all kinds of Examples high Examples that we may not rest in any low degrees and beginnings of Holiness low Examples that we may think it possible We are not Angels but Men and Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Affections that have the same natural Interests natural Wants with others It is a trodden Path in the Way to Heaven you may see the Footsteps of the Saints 3. Excellent Rewards and fit Arguments to induce us to the Practice of Holiness 2 Cor. 7.1 Having these Promises dearly Beloved let us cleanse our selves from all the Filthiness of Flesh and Spirit perfecting Holiness in the Fear of God 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. God covenants with us as if we were free-born to interest our Hearts in the Love and Practice of Holiness we have as much propounded as we can wish for nay and more 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the Things which God hath prepared for them that love him Lactantius saith of the Heathens Virtutis vim non sentiunt cujus proemium ignorant They feel not the Power of Vertue because they are ignorant of the Reward of Vertue Life and Glory and the great things to come are powerful Motives can you meet with the like elsewhere All Creatures seek their own Perfection Philosophy is to seek of a sure Reward and Encouragement 4. Our many Advantages in Christ. We have not only Encouragement offered but Help and Assistance Christ hath purchased Grace to make us holy 1 Pet. 2.24 Who his own self bare our Sins in his own Body on the Tree that we being dead unto Sin might live to Righteousness by whose Stripes ye were healed He hath not only purchased the Rewards of Grace to wit that God should not deal with us in Soveraignty but purchased the Abilities of Grace redeemed us from
is to sanctify God when we can say he is thus and none like him Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession with the distinct Excellency that is in it above all other Religions in the World God counts no Assemblies in the World to be like the Church therefore we should be always studying the Excellencies and Perfections of God that we may see there is none like our God That Phrase Who is like unto thee is twice used in Scripture Of the Church Deut. 33.29 Who is like unto thee O People saved by the Lord And of God Micah 7.18 Who is a God like unto thee who pardoneth Iniquity c. The Church should in gratitude return this upon God where is there such a Pardon to be had such a Satisfaction for Conscience and such a Fountain of Holiness Christ and the Church are thus brought in mutually pleasing themselves in one another Cant. 2.2 Christ begins with the Church As the Lilly among the Thorns so is my Beloved among the Daughters It is not meant in regard of scratching as if the Church were in the midst of Thorns but by way of Comparison Look as a Lilly excells Thorns so the Church excells all the World And then the Church begins Verse 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons Look how much the Fruit-bearing Tree excells the barren and rotten Trees of the Forest so doth Jesus Christ excell all others Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures IV. Whether a wicked Man remaining wicked may be convinced of the Truth of the Word I should think they can have no absolute Assurance till they have some Work of Grace because that is the Fruit of Grace Col. 2.2 That your Hearts might be comforted and knit together in Love and unto all Riches of the full Assurance of Vnderstanding to the Acknowledgment of the Mystery of God and of the Father and of Christ. 2 Cor. 4.4 If our Gospel be hid it is hid to them that are lost 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 He receives not the things of God that is doth not perceive them with demonstration nor receive them with acceptation A natural Man may have an Opinion a light Conjecture a slight Conviction upon his Heart enough to beget an Awe so as he knows not how to contradict the Truth of the Scriptures but not an absolute Assurance of the Truth of the Word It is Christ's Sheep only that are able to distinguish his Voice John 10.27 My Sheep hear my Voice and I know them and they follow me They that look upon the Scripture in the Light of the Spirit they are only able to see that it is from God We may convince them and use preparative Inducements but they cannot be absolutely assured of the Truth of the Doctrine and that for two Reasons 1. Because all external Arguments without the Light of the Spirit work but an humane Faith He that inspired the Scriptures must open our Eyes to know them and incline our Hearts to believe them otherwise we shall look upon them but as a Traditional Report Isa. 53.1 Lord who hath believed our Report The Church maketh Report What is the reason wicked Men do not entertain it 1 John 2.20 Ye have an Vnction from the Holy One and ye know all things Men may speak of Christ by hear-say as a Parrot talks after a Man but it is the Spirit only that must reveal him to the Heart The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry as by the inward Illumination of the Spirit So Christ himself saith John 16.13 Howbeit when the Spirit of Truth is come he shall guide you into all Truth Christ had brought it out of the Bosom of the Father and had taught them by an external Ministry but the Comforter was to bring it into their Hearts to lead them into all Truth Therefore tho carnal Men may have a rational Conviction and may be so over-powered with Reason that they cannot contradict the Word and so far understand it as to be condemned by it yet they have not an absolute Assurance it is accompanied with Atheism Doubts and Dissatisfactions 2. Because the Spirit worketh not by way of Certioration and full Assurance but when he sanctifieth And therefore the Apostle saith 1 Thess. 1.5 Our Gospel came not to you in Word only but also in Power and in the Holy-Ghost and in much Assurance It cleanseth and sanctifieth the Heart And in the Text it is said Sanctify them through thy Truth thy Word is Truth Where-ever there is an inward plenary Conviction there is the Spirit and where the Spirit of God works he changeth the Heart It is true a wicked Man remaining carnal may have common Gifts from the Spirit Heb. 6.4 They may be inlightned and taste of the heavenly Gift and be made Partakers of the Holy-Ghost and taste the good Word of God and the Powers of the World to come They may be able to make use of the Model and Form of Knowledg that is in the Brain but there is not an absolute Assurance This partial Conviction is soon lost it is led in by Man and led off by Man A natural Man being in the Church may have great Presumption and Probability he may know nothing to the contrary why it is not God's Word nay he may in Bravery die for his Profession but he dies in his own Quarrel and for his own Humor not for the love of the Truth because it is his not because it is God's because his own Profession may not be disparaged But a true Certainty they cannot have such as is affective transforming setled Vse 1. To wicked Men that stagger about the Truth of the Scriptures and are haunted with a Spirit of Atheism and continued Doubts 1. Wait upon common Grounds Consent of the Church and probable Arguments You ought out of respect to search into it whether it will be found to be the Word of God or no. You read in Jugdes when Ehud said to Eglon Judges 3.20 I have a Message from God unto thee he rose out of his Seat If a King's Letter threatning great Peril were brought to a Man he doth not know whether it be the King's Letter or no but because the Peril is great he will enquire further into the Matter So when the Word of God is brought unto you propounding everlasting Hope threatning everlasting Death this should make you wait enquire and see if it be the Word of God or no. We venture far for great Gain upon a probable Hope If there were but a loose probability of having a great Prize for a Shilling a Man
Benefits of Redemption but the Sanctified who have Grace and Holiness infused in them and do devote and consecrate themselves to serve God in Holiness and Righteousness all their dayes 2. The Means Manner or End 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendered through the Truth in Truth or for the Truth all which Readings admit of a commodious Explication 1. As the Means through the Truth as the Rule and Instrument the Word accompanied with the virtue of Christ's Death is that which sanctifieth 2. The Manner in Truth or truly in opposition to legal Purifications by the use of the Ceremonies of the Law which were but a Shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifyeth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without Spot to God purge your Conscience from dead Works to serve the living God And in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness such as is sincere true and real 3. The End for the Truth that they may be consecrated set apart and fitted for that Function of Preaching the Truth The Context seemeth to justify this From the whole Observe Doct. That Christ did set himself apart to be a Sacrifice for us that we might be sanctified by the Means appointed thereunto I shall explain this Point by opening the Text. I. I begin with the Meritorious Cause and for their sakes I sanctify my self Where First The Agent I. Secondly The Act Sanctify Thirdly The Object my Self Fourthly The Persons concerned for their Sakes First The Agent I sanctify my self In other Places it is ascribed to the Father and the Spirit To the Father John 10.36 Him hath the Father sanctified and sent into the World To the Spirit Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power He did not only frame the humane Nature of Christ out of the Substance of the Virgin but adorned it with Gifts and Graces fit for his Office and Work And here Christ saith I sanctify my self All the Persons in the Divine Nature concur to this Work The Father sanctifieth and sets him apart by his Decree and Designation The Son sanctifieth himself to shew his willingness and condescension The Spirit sanctifieth him by his Operation furnishing him with meet Graces and Endowments that were necessary for that singular Person who should redeem the World Christ's sanctifying himself falleth under our consideration and doth shew partly his Original Authority as a Person of the Godhead coequal with the Father and the Spirit Whatsoever the Father doth the Son doth also John 5.19 Partly his voluntary submission as the Father did consecrate the Son to the Office of Mediator and the Spirit qualified him with all fulness of Grace so did Christ consecrate himself as being a most willing Agent in this Work and did really offer himself to become Man and to suffer all that Misery Pain and shame that was necessary for our Expiation The Scripture often sets it forth to us Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling Savour He did not do this Work by constraint but of a ready mind When it was first propounded to him in God's Decree Heb. 10.9 Then he said Lo I come to do thy Will O God! And before the Time was come about when he should assume the Humane Nature into the Unity of his Person he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth Prov. 8.31 Rejoicing in the habitable parts of the Earth and my Delights were with the Sons of Men. When the Incarnation was passed then he longed for the time of his Passion Luke 12.50 I have a Baptism to be baptized with and how am I straitned till it be accomplished So willing was he to do and suffer that whereunto he was sent Luke 22.15 With desire have I desired to eat this Passover with you before I die that Passover because it was the last the Forerunner of his Agonies his Heart was set upon that Work His behaviour in his Death shewed how willingly he did undergo it John 13.1 Having loved his own that were in the World he loved them unto the End then was his bitter Work but that did not abate his Love The Heathens counted it a lucky Sacrifice that went to the Altar without strugling and roaring certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins Isa. 53.7 He is brought as a Lamb to the Slaughter and as a Sheep before the Shearers is dumb so he opened not his Mouth A Swine whineth and maketh a noise but a Sheep is dumb this was the Emblem chosen to represent Christ's Meekness and Patience Salt cast into the Fire danceth and leapeth with a kind of impatience but Oil riseth up in a gentle Flame So Christ suffered not only with patience but delight He did not lay down his Life by constraint but died by consent John 10.18 No Man taketh my Life from me but I lay it down of my self I have power to lay it down and I have power to take it up again Now this endeareth our Obligation to him that he would consecrate himself to the Work of the Mediatory Office and to that end assume the Humane Nature into the Unity of his Person and so willingly condescend to all that sorrow and pain that he was to endure for our sakes and offer himself up as a Sacrifice for our Sins being for a while without the actual sense of his Father's Love My God my God why hast thou forsaken me Mat. 27.46 But more distinctly let us consider the greatness of his Sufferings his willingness to endure them 1. The greatness of his Sufferings His Passions take them in the very Letter were sore but they were heightned by the delicacy of his Temper never any Man suffered as he did because never such a Man A blow on the Head is soon felt because it is a principal Member and so more sensible than other parts of the Body A Slave is not so sensible of Blows and Stripes as a Nobleman of a tender and delicate Constitution Our Saviour Christ was of a more delicate Constitution than any other his Body was immediately framed by the Spirit in the Virgin 's Womb Laurence on the Gridiron Stephen when stoned could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did Christ had a particular knowledg of all Sins committed in the World past present and to come and a particular sorrow for them which was the greater by how much the more he prized the Honour of God His
himself to justify and sanctify us and we never look after the Benefit we make him to be a Christ in vain II. We come now to the End Effect and Fruit of it that they might be sanctified through the Truth First The Benefit or Blessing intended That they also might be sanctified Where 1. Observe it is Bonum morale not that they might be Rich Happy Great Glorious in the World but that they might be Sanctified When Christ was on the Cross he neither wanted Wisdom to chuse nor Love to intend nor Merit to purchase the highest Benefits and those which were most necessary for us but that which he had in his Eye was our Sanctification Ephes. 5.26 He loved the Church and gave himself for it that he might sanctify and cleanse it And Heb. 13.12 Jesus that he might sanctify the People suffered without the Gate All his Aim was to recover us to God and dedicate us to God for he came to repair the Ruins of the Fall and save that which was lost Luke 17.10 The Son of Man came to seek and to save that which was lost And we were first lost to God before we were lost to our selves as appeareth Luke 15. by the Parable of the lost Sheep which was lost to the Owner and the lost Groat which was lost to the Possessor and the lost Son which was lost to the Father Our Misery is included but the principal thing intended was that God hath lost the Honour of the Creation 2. It is Bonum congruum I sanctify my self that they may be sanctified The Scripture delighteth in these Congruities Heb. 5.8 9. He learned Obedience by the things that he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him As there is a suitableness between the Seal and the Impression so between Christ and his People in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must have the preheminence We have the Blessings of the Covenant not only from him but through him Christ was elected Isa. 42.1 Behold my Servant whom I have chosen my Elect in whom my Soul delighteth so are we Christ was justified 1 Tim. 3.16 God manifested in the Flesh justified in the Spirit so are we Christ was sanctified and we in conformity to him are sanctified also as in the Text Christ rose again ascended and was glorified so do we He as the Elder-Brother and first Heir and we in our Order 3. It is bonum specificativum It sheweth the Parties or that sort of Men to whom Christ intended the Benefit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified them and no other the Godly themselves while unconverted and lying in their Sins have not the actual Benefit of Christ's Redemption But in what manner are we sanctified Christ consecrated and sanctified himself as a Sin-Offering but we are sanctified and consecrated as a Thank-Offering Christ to do the Work of a Redeemer or Mediator we to do the Work of the Redeemed We are set apart for the Lord to glorify him in all Holy Conversation and Godliness Secondly The means of applying and conveying this Benefit through the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred through the Truth in the Truth or for the Truth all which Readings admit of a commodious Explication 1. In the Truth or truly in opposition to legal Purifications which were but a shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead Works to serve the Living God Or in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness Some only are sanctified externally as they are in visible Covenant with God Heb. 10.29 And hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing they live among his peculiar People Others are really renewed and changed by his Spirit and turned from a sinful Life to God making Conscience of every commanded Duty and aiming at his Glory in all things 2. For the Truth that they may be consecrated set apart and fitted for that Function of preaching the Gospel This is agreeable to the Context which limits this part of the Prayer to the Apostles 3. Through the Truth as we render it and fitly considering the 17 th Verse Sanctify them through the Truth thy Word is Truth through the Word by which the virtue of Christ's Death is applied to us There are certain Means and Helps by which Christ bringeth about this Effect Ephes. 5.26 That he might sanctify and cleanse it by the washing of Water through the Word The Word offereth this Grace the Sacraments seal and confirm it to us So John 15.3 Ye are clean through the Word which I have spoken to you The Word of Command presseth it Psal. 119.9 Wherewithal shall a young Man cleanse his Way by taking heed thereto according to thy Word The Word of Promise encourageth us 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all the filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Doctrine of Christ's Blood holds out the virtue whereby it may be done 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin And it exciteth Faith by which the Heart is purified Acts 15.9 Purifying their Hearts by Faith Vse 1. Information It informeth us of divers important Truths 1. That in our selves we are polluted and unclean or else what needed there so much ado to get us sanctified This is needful to be considered by us Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be Righteous That is Man by Nature is neither clean nor righteous destitute of Purity by Nature and uprightness of Conversation They are ill acquainted with Man who think otherwise for if we consider his earliness in sinning his easiness in sinning his constancy in sinning and the universality of Sinners we may soon see what his Nature is and the Fountain being so corrupt the Streams or Emanations from it are defiled also 2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself Job 14.4 Who can bring a clean thing out of an unclean not one Can that which is corrupt cleanse it self or that which is enmity to Holiness promote it Or can the Word do it without Christ Good Instructions may shew a Man his Duty but cannot change the bent of his Heart Christ needed not only to be sent as a Prophet Ver. 18. but must sanctify himself as a Priest and Sacrifice before this Benefit could be procured for
you shall not be brought to nought because the Body hath a Principle of Life in it it is a Part of Christ and he will lose nothing John 6.39 And this is the Father's Will which sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day As Plants live in the Root though the Leaves fade and in Winter they appear not so doth the Body live in Christ. So that it is a Ground of Hope and a Motive to Strictness that you may not wrong a Member of Christ nor seek to pluck a Joint from his Body 4. The manner of this Union It is secret and mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.22 This is a great Mystery not only a Mystery but a great Mystery but I speak concerning Christ and the Church It is a part of our Portion in Heaven to understand it John 14.20 At the Day ye shall know that I am in my Father and you in me and I in you When we are more like God we shall know what it is to be united to God through Christ. Here Believers feel it rather than understand it and it is our Duty rather to get an interest in it than subtily to dispute about it 5. Though it be secret and mystical yet it is real because a Thing is spiritual it doth not cease to be real these are not Words or poor empty Notions only that we are united to Christ but they imply a real Truth Why should the Holy Ghost use so many Terms of being planted into Christ Rom. 6.5 For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection of being joined to Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit of being made Partakers of Christ Hebr. 3.14 For we are made Partakers of Christ if we hold the beginning of our Confidence stedfast to the end Do these Terms only imply a Relation between us and Christ No then the Emphasis of the Words is lost What great Mystery in all this why is this Mystery so often spoken of Christ is not only ours but he is in us and we in him God is ours and we dwell in God 1 John 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And verse 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and be in God It is represented by Similitudes that imply a real Union as well as a Relative by Head and Members Root and Branches as well as by Marriage where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity and the Unity of the Divine Persons though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a Notion of Scripture but a Thing wrought by the Spirit 1 Cor. 2.13 Which Things also we speak c. It worketh a Presence and conveyeth real Influences 6. It may be explained as far as our present Light will bear by Analogy to the Union between Head and Members The Head is united to the Body primarily and first of all by the Soul Head and Members make but one Body because they are animated by the same Soul and by that means doth the Head communicate Life and Motion to the Body Besides this there is a secondary Union by the Bones Muscles Nerves Veins and other Ligaments of the Body and upon all these by the Skin all which do constitute and make up this natural Union Just so in this spiritual and mystical Union there is a primary Band and Tie and that is the Spirit of Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit that is is acted by the same Spirit by which Christ acted and liveth the same Life of Grace that Christ liveth as if there were but one Soul between them both The Fulness remaineth in Christ but we have our share and he that hath not the Spirit of Christ is none of his But over and above there is a secondary Bond and Tie that knitteth us and Christ together which answereth to the Joints and Arteries by which the Parts of the Body are united to one another and that is Faith and Love and Fear and other Graces of the Spirit by which the Presence is kept in the Soul Thus I have a little opened this Mystery to you 2. There is an Union of the Members one with another A little of that 1. The same Spirit that uniteth the Members to the Head uniteth the Members one to another Therefore the Apostle as an Argument of Union urgeth the Communion of the same Spirit Phil. 2.1 2. If any Fellowship of the Spirit fulfil ye my Joy that ye be like-minded having the same Love being of one Accord of one Mind As Christ is the Head of the Church so the Holy Ghost is the Soul of the Church by which all the Members are acted As in the Primitive Times Acts 4.32 the Multitude of them that believed were of one Heart and of one Soul And this is that that Christ prayeth for here that they may all be one in the Communion of the same Spirit that they may be of the same Religion and have the same Aim and the same Affection to good things 2. From the Communion of the Spirit there is a secondary Union by Love and seeking one another's good as if they were but one Man where-ever dispersed throughout the World and whatever distinctions of Nations and Interests there are they may love and desire the good of one another and rejoice in the Welfare and grieve for the Evil of one another Ezek. 1.24 When the Beasts went the Wheels went and when the Beasts were lifted up from the Earth the Wheels were lifted up over against them and the reason is given for the Spirit of the living Creature was in the Wheels The same Spirit is in one Christian that is in another and so they wish well to one another even to those whom they never saw in the Flesh. Col. 2.1 For I would that ye knew how great conflict I have for you and for them at Laodicea and for as many as have not seen my Face in the Flesh What Wrestlings had he with God and Fightings for their sakes even for them that had not seen his Face in the Flesh so careful are the Members one of another 3. This Love is manifested by real Effects Look as by virtue of Union with Christ there are real Influences of Grace that pass out to us it is not idle and fruitless so by virtue of this Union that is between the Members there is a real Communication of Gifts and Graces and the good Things of this Life one to another If the Parts of the Body keep what they have to themselves and do not disperse it for the use of the Body it breedeth Diseases as the Liver the
Saints overcome by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death Religion had never thrived and spread its Branches far and near had it not been watered by the Blood of the Martyrs Christ began and watered the Plant by his own Blood and then the Martyrs kept watering it till it began to be rooted and had got some esteem in the World and now it spreads its Boughs and yields a shadow and refreshing to the far greatest part of the World When Men take up Principles that will not warrant Suffering or are changeable and pliable to all Interests and wriggle and distinguish themselves out of their Duty upon all Occasions it doth mightily dishonour Christ and make Religion vile and harden the World and feed their Prejudices against the Truth What is the Reason the Ways of God have so little honour in the Eyes of the World so little Power upon the Hearts of Men Professors are so fickle and changeable this maketh them suspect all and so return to their old Superstitions and Vanities Now that you may do so I shall bind it upon you by some further Considerations 1. Consider you are God's Witnesses to keep up Truth in the World to bring them on to Conversion or at least to some temporary Faith Isa. 43.10 Ye are my Witnesses saith the Lord that I am He. God appealeth to those that have most Communion with him for the truth and reality of his Grace If a Man would be satisfied in a Thing that he knoweth not to whom should he go for Satisfaction but to those that have most Experience Well if the World would be satisfied Is Union with Christ a Notion or a real thing Ye are my Witnesses 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind The Scriptures they are Christ's Epistle and so are Christians The World that will not study the Scriptures are to be convinced and preparatively induced by your Lives Every Christian is to be a walking Bible It is a dangerous Temptation to Atheism when Christians that pretend themselves near and dear to God are scandalous and let loose the Reins to every corrupt Affection He that took a Christian in an Act of Filthiness cried out Christiane ubi Deus tuus In the Scripture there is Christ's Mind in words in a Christian there is Christ's Mind written in Deeds in his Conversation You are to be a living Reproof As Noah condemned the World by preparing an Ark Heb. 11.7 There was something in it when he was so busy in preparing an Ark with so great Cost and Charge it was a real upbraiding of their security and carelessness So when Men are so diligent and busy in working out their Salvation with fear and trembling it is a real Reproof to the carnal and lazy World 2. Consider if you do not convince the World you justify the World as Israel justified Sodom Ezek. 16.52 The Wicked hold up their Ways with greater pretence and are hardned in their Prejudices You put an Excuse into Wicked Mens Mouths What a sad thing will it be when they shall say Lord we never thought they had been thy Servants they were so wrathful proud sensual self-seeking factious turbulent hunting after Honours and great Places in the World Rom. 2.23 24. Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you Carnal Professors will blush at the last day when they shall consider how many they have hardened by their Examples unsetled by their loose walking how you have disgraced Christ and taken up his Name for a dishonour to him It is this that makes the Chams of the World to laugh you cannot gratify them more 3. Consider the great Good that cometh by it For the present you stop the Mouth of Iniquity Tit. 2.8 That he that is of the contrary part may be ashamed having no evil Thing to say of you It is the Duty of Christians not only to approve themselves to God but as far as they can to Wicked Men to take off all advantage from the World to confute their Slanders to muzzle the Mouths of Carnal Men that they may have no occasion to speak against the Ways of God and the Professors of Christianity Carnal Christians open prophane Mouths their Slanders shall be put upon your Score who give them too much matter and occasion to speak Do not say they are Dogs what care I if they bark The Awe that is upon Wicked Men is one Means of the Church's Preservation therefore you must justify Wisdom Mat. 11.19 But Wisdom is justified of her Children Justification is a relative Word it implieth Condemnation the World condemns the Ways of God and People of God of Fancy Fury Faction now you must justify them at least you will leave them without excuse and furnish Matter for the Triumphs of God's Justice at the last Day and so will have further cause to applaud the Counsels of God when you sit on the Bench at the last day For as in the last Day you shall together with Christ judg the World by your Vote and Suffrage 1 Cor. 6.2 Know ye not that the Saints shall judg the World So now you must convince them by your Conversations It is a sad thing Men walk so as it cannot be said Where is the Malefactor and where is the Judg You should condemn them as by the difference of your Lives so by the Heavenliness of your Hearts SERMON XXXVIII JOHN XVII 22 And the Glory which thou gavest me I have given them that they may be one even as we are one CHRIST had prayed for the Union of Believers in one Mystical Body here is an Argument to inforce that Request The Glory which thou hast given me I have given them c. His Act is urged as a Reason because of that Consent of Will that is between Him and the Father Christ would have his Gift ratified by the Father's Consent as if he had said Deny not what I have granted them For the meaning of the Words all the difficulty is what is meant by the Glory here spoken of Some say by Glory is meant the Power of working Miracles that is called the Glory of God John 11.40 Said I not If thou wouldest believe thou shalt see the Glory of God that is a Glorious Miracle wrought by him When Christ wrought a Miracle John 2.11 He manifested forth his Glory And so they limit it to the Apostles who had Gifts of Miracles and were fitted to succeed Christ upon Earth Thus many of the Ancients By the Glory of God is sometimes meant the Image of God Rom. 3.23 All have sinned and fallen short of the Glory of God So 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the
more endearing Title the Spirit of God here will use it Father if I can do any thing or have any room in thy Heart or Affection Father I will c. When we would prevail Christ biddeth us urge our Interest When we pray say Our Father Luke 11.2 so doth he When we mediate for others we are wont to mention our Relation as a Circumstance of Endearment◠So doth Christ expresly mention his Relation when his Requests are of great Concernment Secondly The next Circumstance is the Manner of asking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will a word of Authority becoming him that was God and Man in one Person who knew the Father's Will who had made a through Purchase and so might challenge it of right So some observe he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But possibly it may bear a softer sense in this place and thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elsewhere Mark 10.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master we will that thou shouldest do to us whatever we desire thee if that look like an Expostulation or a Capitulation rather than a Request see Mark 6.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will that thou give me by and by in a Charger the Head of John the Baptist. Mark 12.38 Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we would see a sign from thee Briefly then it doth not express his Authority so much as the full bent of Heart only because he useth the word Will and because at least the manner of expression carrieth the force of a Promise which if it be backed with his Prayers cannot fall to the ground We may thence Observe The Certainty of our glorious Hopes If I will be not a word of Authority it looketh like a Testamentary Disposition Christ was about to die and now he saith I will When Christ made his Will Heaven is one of the Legacies which he bequeatheth to us This was his last Will and Testament Father I will You have the very words and form of a Testament Luke 22.29 I appoint unto you a Kingdom as my Father hath appointed unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only word we have for a Testament Heaven is ours a Legacy left us by Christ. But what Power had Christ to dispose of it Let me clear that by the way since he saith Mat. 20.23 To sit on my right Hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Christ's Power of disposing is not denied but he sheweth only to whom it is given not for by-Respects but according to God's Eternal Will and Purpose In the Original the words run otherwise than they do in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Ellipsis which some have fancied and it should be rendred thus It is not mine to give save to those for whom it is prepared of my Father He doth not deny degrees of Glory he doth not deny his own Power to distribute them but only asserts that he must dispose according to his Father's Will not for outward and temporal Respects of Kindred and Acquaintance but as God hath given to every Man his Measure Certainly Christ's Will standeth good to all Intents and Purposes for as God he hath an Original Authority and as Mediator he doth nothing contrary to his Father's Will he is tender of that as you see in the place alleged so that the Objection confirmeth the Point Vse 1. It is comfort to us when we come to die thou hast Christ's Will to shew for Heaven When God's Justice puts the Bond in Suit against us then let Faith put Christ's Testament in Suit There is an old Sentence against us In the Day thou eatest thereof thou shalt die Gen. 2.17 Confront it with Christ's Prayer In Life we should provide for Death and a comfortable departure out of the World Hear for the time to come it is good to have our Comforts ready Can a dying Man have a sweeter Meditation than Christ's Words Father I will that those whom thou hast given me may be with me where I am We know not how soon we may go down to the Chambers of Death and become a Feast for the Worms When we come to make our own Will we should think of Christ's Father I will c. Vse 2. It is an Engagement to Holiness That is a part of Christ's Will 1 Thess. 4.3 For this is the Will of God even your Sanctification How can I plead his Will in one thing and not in another Hereditates habent sua onera Legacies have their Burdens annexed Christ will have an Action against us if we do not fulfil his whole Will As a Man that sueth for what is left him by Will must take care that his claim be not invalidated Did Christ ever say I will that all that live as they list should at length come to Heaven for all that No But I will that all those whom thou hast given me c. And therefore Thirdly The next Circumstance is the Parties for whom he prayeth It is as ne-necessary to know for whom Christ prayed as for what it is not enough to hear of a Privilege but we must consider which way our Claim and Interest doth arise For those which thou hast given me that is for all the Elect who are intended in this Expression Observe That there is a certain number given to Christ which cannot finally miscarry but shall come to Glory But of that in former Verses 1. Who are given hath been already discussed The Elect are given those that come to him from the Father John 6.37 All that the Father giveth me shall come to me They are given before all Time and therefore in Time they come and actually accept of Grace And as they come to him so they keep there for of those he can lose nothing Vers. 39. And this is the Father's Will that hath sent me that of all which he hath given me I should lose nothing 2. But how are they given By way of Reward and by way of Charge the one as his Work the other as his Wages 1. By way of Reward John 17.6 Thine they were and thou gavest them me They were given to be Members of his Body Subjects of his Kingdom Children of his Family Christ hath a special and peculiar Interest in them This was the Bargain which he made with God that he should be Head of the renewed State This was all the Honour and Benefit accruing to Christ by the Covenant of Redemption Isa. 53.10.11 He shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hands He shall see of the travel of his Soul and shall be satisfied Christ was pleased with the Bargain Nothing could be added to the greatness of his Person who was the Eternal Son of God equal with the Father in Glory and Honour yet he was pleased to account it
Teaching of Christ. Providence doth not hinder Prayer Page 1â— Providence of God in guarding Man is observable Page 172 R. REading the Scriptures the advantage of it Page 27 Scriptures to be read with Prayer Page 28 Receiving Christ what it is Page 389 What it is to receive Christ with all the Heart Page 94 Receiving the Word what it is Page 92 What it is to receive the Word with all the Heart Page 93 Reconciliation the Mercy of God in seeking Reconciliation with us Page 28â— Redemption In the work of Redemption the Father the supream Author supream Cause supream Iudg. Page 86 87 Vniversal Redemption disproved Page 105 Covenant of Redemption vid. Covenant Reformation after Trials and Reformations come Trials and Probations Page 194 God oftentimes promotes Reformation by Troubles Page 194 What Call the first Reformers had Page 277 Rejoycing what reason a Christian hath to rejoyce Page 189 Religion no Religion but the Christian Religion the way to Salvation Page 32 Repentance the Ingredients of it Page 179 Repetition of the same Truths grievous to Nature and why Page 220 But profitable to Grace and why Page 220 Not to be grievous to us Page 221 Directions to Ministers in repeating the same Truths Page 222 Resemblance between us and Christ as the Son of God and as Mediator vid. Likeness Page 323 Respect of the World to be suspected Page 201 Restraint wicked Men restrained from Persecution by the Conviction of Sin on their Hearts Page 316 Resurrection how Christ was raised by the Father and how by himself Page 266 Revelation of God's Will to Adam to the World to the Church Page 240 241 Various manners of Revelation of God's Will 1. By Word without writing 2. By Word and writing 3. By writing alone vid. Scriptures Page 241 242 Reverence to be used in Prayer Page 3 138 Right God hath a Right to all we have Page 55 Righteousness of God how God is said to be righteous Page 367 Rule God's Act his Rule Page 238 There must be some Rule from God to guide the Creatures Page 261 Light of Nature not a sufficient Rule to fallen Man Page 239 S. SAcraments promote our Ioy. Page 190 Sacrament of the Lord's Supper the end of it Page 293 Sacrifice how Christ was both Priest and Sacrifice Page 288 Christ offered himself a Sacrifice Page 288 This Sacrifice Christ offered not for himself Page 288 But for all the Elect. Page 289 Sadness of Spirit the causes of it Page 188 In some it deserves Pity in others Rebuke Page 187 In Christians disproved Page 187 It brings a Scandal on Christ's Spiritual Kingdom and on the Ways of God Page 188 A Christian hath cause of Ioy when he hath Sorrow and Sadness of Spirit Page 188 Salvation next to God's Glory Christ's Aim was our Salvation Page 13 The business of our Salvation put into safe Hands Page 158 No Salvation out of the true Religion Page 236 Sanctification the various senses of the Word Page 226 287 293 It is actual Election Page 227 The difference between Civility and Sanctification Page 237 The efficient cause of it God Page 229 We cannot sanctify our selves Page 229 Means cannot do it without God Page 229 The Instrument of it the Word of God Page 231 233 Chiefly the Gospel Page 233 The Gospel worketh not without the Spirit Page 233 This must be received and applied by Faith Page 233 How Faith sanctifies Page 234 How we are sanctified by the Word Page 291 Why God sanctifieth by his Word Page 234 The Word of God is morally accommodated to this Page 235 The Excellency of Sanctification Page 227 Why we should pray for it Page 227 It is God's aim in all his Dispensations Page 227 The end of Christ's Death Page 290 Those that are sanctified need to be sanctified more and more Page 230 Sanctify what it is to sanctify God Page 243 What Christ's sanctifying himself signifies Page 290 Why Christ sanctified himself Page 290 Satisfaction of Christ the value of it Page 102 Saviour how Christ saves us Page 42 Scholars Believers Scholars of Christ's School Page 74 157 Scriptures the necessity of the Scriptures or written Word Page 241 The advantage we have by the Scriptures above what the Iews and Gentiles had Page 68 We are to bless God for the Scriptures Page 245 The Scriptures not corrupted Page 254 The aim of the Scriptures Page 261 To be the Iudg of Controversies Page 262 To be the constant Rule of Faith and Manners Page 262 Reading the Scriptures vid. Reading Divine Authority of Scriptures why we should inquire into it Page 242 Sufficiently assured to us Page 245 More Reason to believe than doubt it Page 261 How to settle the Conscience concerning it Page 261 What they shall do that stagger about it Page 244 Whether wicked Men can have any absolute assurance of the truth of it Page 243 Arguments to prove it Page 246 External 1. How God hath owned them Page 246 2. How the Church hath owned them by Tradition by Martyrdom Page 255 256 The Churches duty to the Scriptures Page 255 What respect we ought to bear to the Churches Testimony Page 255 3. How the malignant World hath owned them Page 256 Internal Arguments Page 257 1. The manner and form of them Page 257 The Majesty and yet the Simplicity of the Stile of Scriptures Page 257 The Harmony of the Scriptures Page 258 The Impartiality of them vid. Penmen of Scriptures Page 259 2. The matter of Scriptures vid. Precepts Promises Doctrines Histories Prophecies Self-Conceiâ— the causes of it Page 365 Self-Murder the sinfulness of it Page 212 Sending of Ministers vid. Mission of Ministers Sent Christ was sent by the Father Page 263 What it implys Page 25 40 264 The ends of it Page 267 Christ's Condescension in submitting to be sent Page 269 Sending of Christ and sending the Apostles compared Page 270 271 Separation a great Crime Page 165 What grounds of Separation warrantable Page 165 Shame the way to Glory Page 10 Sight of Christ the greatness of the Priviledg Page 360 vid. Vision Sin committed against God chiefly as the wronged Party and highest Iudg. Page 86 263 Makes God stand at a distance from us Page 335 Sin prevails by degrees Page 176 Wilful Sins the danger of them Page 174 Sitting of Christ at God's Right-hand what it implys Page 62 Snares the World full of Snares Page 214 Sorrow the Nature of Man more acquainted with Sorrow than Pleasures Page 186 vid. Sadness of Spirit Spirit how it confirms the Word Page 27 85 Given to promote Vnity Page 164 Testimony of the Spirit how discerned Page 253 How we should know whether we have the Spirit of Christ. Page 306 386 Spirit of the World to be avoided Page 207 How it maybe discerned Page 207 Success to be desired by Ministers Page 277 Of the Doctrine the Scripture teacheth Page 246 Sufferings of Christ the greatness of them Page 287 He willingly underwent them
dead to sin and live in sin are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things incompetible the dead are no longer alive Because this is the strength of his Argument it will be good to enquire what it is to be dead to sin In the strict and rigorous notion he is said to be dead who is utterly deprived of all sense and motion that they are altogether without all feeling and motion of sin but this strict sense will not stand here therefore I must tell you the word relateth to the Baptismal Ingagement as the following verses abundantly do declare v. 3. Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death Baptism referreth to Christ's Death and we are baptized into the likeness and power of his Death the meaning of that Ordinance is to signifie our dying to sin and rising to newness of life this is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion Well then every good Christian is dead to sin by Vow and Obligation therefore cannot should not live any longer therein There is a double undertaking in Baptism one on Gods part the other on ours the undertaking on Gods part is to give us the sanctifying Spirit of Grace to quell the reign of sin the undertaking on our part is by the Spirit to mortifie the deeds of the Body Now some make Conscience of this solemn Vow and Promise others do not the Apostle considereth not what is done but what ought to be done he speak-the de jure of the Vow and Obligation we are all bound not de facto of the event not what always cometh to pass All Christians are bound to be dead to sin and every good Christian is actually dead to sin which though it hath some Life and being left yet it retaineth not its Sovereignty and Dominion over him Some conceive this latter sort intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many of us as have dyed to sin But rather he considereth the Right than the Fact Christianity doth oblige all at their first entrance into the Profession of it to renounce the Reign and Dominion of sin and break the power of it yet more and more so that it dyeth though a lingering Death as Christ did upon the Cross. Doctrine That to take occasion to live in sin from free Grace or Gods mercy to sinners in Christ is an inference most unjust absurd and blasphemous and that which all Christians hearts should abominate Here in the Text such an inference is mentioned with a denial joyned with a detestation of the thing denied the very thought and first mention of it ought to be entertained with abhorrency I. I will prove that the corrupt heart of man is apt to draw such a consequence II. I will prove the three charges First That it is very unjust and ill grounded Secondly Absurd and contradictory to Christianity Thirdly Wicked and blasphemous I. That the corrupt Heart of man is apt to draw such inferences from the Doctrine of Grace In the general carnal men are ill skilled at reasoning about spiritual matters Solomon telleth us Prov. 26.9 That a parable in a fools mouth is like a thorn in the hand of a drunkard As a drunkard with a sharp thorn grievously hurts himself and others neither his mind nor hand can do their office when the man is distempered with drink so 't is with men intoxicated by sin witness those contrary and different Conclusions which the carnal and spiritual will draw from the same Principles from the stated course of Nature the scoâ—â—ers said 2 Pet. 3.4 Where is the promise of his coming for since the Fathers fell asleep all things continue as they were from the beginning of the Creation David reasoneth the quite contrary way Psal. 119.89 90 91. For ever O Lord thy word is setled in heaven Thy faithfulness is unto all generations thou hast established the earth and it abideth They continue this day according to thine ordinances for all are thy servants So 1 Cor. 15.32 If after the manner of men I have fought with beasts at Ephesus what advantageth it me if the dead rise not Let us eat and drink for to morrow we shall dye with 1 Cor. 7.29 30. But this I say Brethren the time is short it remains that both they that have wives be as though they that had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not and they that buy as though they possessed not So 2 Sam. 7.2 The King said unto Nathan the Prophet See now I dwell in an house of Cedar but the Ark of God dwelleth within curtains with Haggai 1.2 This people say The time is not come the time that the Lords house should be built So 2 Kings 6.33 Behold this evil is of the Lord what should I wait for the Lord any longer with 1 Sam. 3.18 It is the Lord let him do what seemeth him good So Mary Magdalen upon Christs pardoning her sin was more abundant in duty and mourning for sin Luk. 7.47 Her sins which were many are forgiven for she loved much and in the Text the directly contrary conclusion is drawn sin because grace doth abound maketh work for pardoning mercy But particularly it is very natural to us to abuse the Gospel and plead Gods grace to quiet and strengthen our selves in security and sin the thoughts of men do easily incline them to such conclusions That which hath been may be that this hath been appeareth by the Writings of the Apostles who every where seek to obviate this abuse and also by evident Reason 1. We all affect liberty to a degree of licentiousness This is natural to us as appeareth by our distaste of Christs strict Laws Psal. 2.3 Let us break their bands asunder and cast away their cords from us and our ready hearkening to Seducers who promise liberty though they bring us into bondage to sin 2 Pet. 2.19 and we be the more enslaved to baseness and filthiness 2. The flesh taketh all occasions to indulge it self and that it may be done in a plausible cleanly manner and with less remorse from Conscience it catcheth at every pretence to countenance it Sometimes it makes use of bodily Austerities as a compensation for their sins and so Hypocrisie Superstition and Prophaneness grow on the same Root The sensual Nature of men is such that it is loth to be crossed which produceth Prophaneness for therefore do men indulge themselves in all manner of sensuality because they are loth to deny their natural appetites and desires and row against the stream of Flesh and Blood but if Nature must be crossed or else they cannot palliate their carnal indulgences then they will not mortifie the lust but afflict the body for a while and in some slight manner which produceth Hypocrisie and we excuse the partiality of our obedience by some outward shews of strictness as
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
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
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
into one body whether we be Jews or Gentiles whether we be bond or free and have been all made to drink into one Spirit One alone is the Baptism of Water the other the Baptism of the Spirit The one inferreth an obligation the other produceth an inclination to dye unto sin and to live unto God And therefore 1. Let us speak of Baptism and 2. Of Regeneration 1. Of Baptism which inferreth an obligation All those that profess Faith in Christ and an interest in him are by Baptism taken into the number of his Disciples and visibly joyned into his Church Acts 2.41 Then they that gladly received his word were baptized and the same day there were added unto them about three thousand souls And therefore they are bound to rise from the death of sin to the life of Grace and to make use of the virtue purchased by Christs Death and evidenced by his Resurrection to this end and purpose and to use all good endeavours to subdue sin and a double wo and curse shall befal us unless we verifie and make good this Vow and Profession by our constant practice And therefore all the Members of the visible Church are to be put in mind that they are planted into the likeness of his Death and engaged to walk in newness of life 1 Joh. 2.6 He that saith he abideth in him ought to walk also as he walked Not only he that abideth in him as a real Member of his mystical Body but he that saith he abideth in him All that profess Communion with Christ their Profession bindeth them to a resemblance of Christ otherwise their Baptism is but a mockery and their Profession a dissembling and counterfeit respect to Christs Name and Memory It may be said to them as Alexander said to one that bore his Name but was a Coward Either lay aside the name or put on greater courage So either do as Christians or do not pretend to be Christians 2. As to Regeneration figured by Baptism In Regeneration there is planted in us or put into us a Principle destructive of sin and impulsive to Holiness Now the working and urging of this Principle should not be restrained or obstructed 1. As to the destruction of sin the checks of the new Nature should be observed 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 2. As to the perfecting of Holiness where the life of Holiness is begun we should give way to its operations and when the new Nature would break out with operations proper to it self we should obey these motions 1 Joh. 2.5 But whoso keepeth his word in him verily is the love of God perfected that is breaketh out into its consummate and perfect effect So 2 Pet. 1.8 For if these things be in you and abound they make you that you shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Grace in its vigour will put you upon fruits becoming a Christian this vigour should not be quenched which is our internal Baptism 3. This Union sealed in Baptism inferreth a Likeness and Conformity to Christ. I prove it thus First Surely we are cut off from our old stock and planted into a new one to better our condition that it may be otherwise with us in Christ than we were when we merely belonged to Adam This improvement of our estate and condition cometh from our being planted into a new stock and partaking of his virtue and influence and that inferreth a likeness 1 Cor. 15.49 As we have born the image of the earthly we shall also bear the image of the heavenly As we grew upon our natural Root we were like Adam but when cut off and planted into a new Root we are made like Christ. How like Adam Gen. 5.3 Adam begat a son in his own likeness corrupt man begat a corrupt son mortal man begat a mortal child So by proportion we may conceive of the image of the Heavenly first made holy then happy creatures in the first we had the seed and pledge of death and corruption and in the second the seed and pledge of incorruption immortality and life Secondly Christ was â—it to be a Pattern to whom all the rest of the Heirs of Promise should be conformed for this reason Because he was the Head of the renewed state Primum in unoquoque genere est mensura regula caeterorum the first and best in every kind is the measure and rule of the rest He is a Fountain of Grace set up in our Nature Rom. 8.29 He hath predestinated us to be conformed to the image of his Son that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born among many brethren that principal new Man to whom we might be conformed In every case wherein one thing beareth the image and likeness of another there must not only be similitude but deduction or a means of conveying that likeness Both are in Christ therefore Christ is set up as a Pattern in our Nature who lived among men in the same flesh that we have to teach us a life of Holiness and Patience and contempt of the World Thirdly The sameness of the Spirit in Head and Members doth evidence this For the Spirit worketh uniformly in both Rom. 8.9 But ye are not in the flesh but in the Spirit if so be the Spirit of God dwell in you The sap of the stock doth all now if the stock be the good Vine the fruit must be as the sap is the branches must bring forth Grapes Christ as the Root communicateth to us not only the fruits and effects of his Death and Resurrection but also the likeness of it in a way proper for our reception We partake of the likeness of the Root by Analogy and just proportion and what was done to Christ literally is spiritually done to us he dyed for sin we dye unto sin he rose to live unto God so do we in our way here upon earth as we seek his Glory and do his Will Fourthly That this Likeness and Conformity to Christ is carried on with respect to his Death and Resurrection To clear this it is good to see wherein our Likeness to Christ consists He was to be a Pattern to us in three things 1. His Graces 2. His States 3. The special Acts of his Mediation 1. His Graces There are certain Graces wherein we resemble God as Wisdom Purity Holiness Goodness and Truth in these God himself is our Pattern Mat. 5.8 Be ye perfect as your Father which is in heaven is perfect There are other Graces that help us in the duties of subjection to God as Faith Patience Humility Self-denial and Obedience in these we cannot have the Pattern from God for God is over all and subject to none therefore in these Christ is a Pattern to us As for instance Humility Mat. 11.29 Learn of me for I am meek and
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
sin and God being pacified in Christ doth restore it to us Man brought upon himself spiritual death by sin and the gift of the sanctifying Spirit is the great and first Act of Gods pardoning Mercy and a means to qualifie us for other parts of Pardon Though the thing be plain of it self yet to make it more clear to us 2. Let us distinguish of the kinds of Justification There is a twofold Justification it is either constitutive or executive First Constitutive Justification is by the new Covenant when those who submit to the Terms are constituted or made righteous Joh. 5.24 He that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life There is Gods Grant and whosoever can make good his Claim hath a right to Justification by Gods own Grant according to the Law of Grace he is one freed from sin Secondly Executive when God accordingly taketh off all penalties and evils and giveth us all the good which belongeth to the Righteous or Justified as in the case in hand when God giveth us the Spirit to break the power and reign of sin And therefore so often in Scripture is God said to sanctifie us as a God of Peace or as a God pacified and reconciled to us in Jesus Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight 1 Thess. 5.23 And the very God of peace sanctifie ye wholly c. 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Jesus Christ. This God doth as a Judge acting according to the Rules of Government constituted in the new Covenant upon the account of the Merit of Christ and our actual interest in him II. As to the Degree how far we are freed from sin 1. All the justified and converted to God are freed from the Reign of it The flesh though it remaineth is made subject to the Spirit which by degrees doth destroy the reliques of sin For it is said of the justified Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit 2. The more obedient we are to the motions of the sanctifying Spirit the more power we have against sin Gal. 5.18 If ye be led by the Spirit ye are not under the Law under the irritating Power and Curse of it Many sins are in a great measure left uncured as a part of our punishment We should have more of his Spirit and so more of his Grace to mortifie sin if we did mind more the Covenant we have made with God as our Sanctifier but degrees of Grace may be forfeited by our unworthy dealing with the Spirit Eph. 4.30 Grieve not the Spirit of God whereby ye are sealed to the day of redemption He seeketh by degrees to fit us for our everlasting estate and final deliverance from all sin and the consequence of sin 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given to us the earnest of his Spirit And therefore he must not be obstructed in his work while he is preparing the Heirs of Promise afore-hand unto Glory lest we lose not only the comfort of our future Hopes but also be set back in the spiritual Life and so grieve both our Sanctifier and our Comforter 3. If we fall into hainous wilful sin God manifesteth his displeasure against the party sinning by withdrawing his Spirit This was the evil that David was so much afraid of Psal. 51.10 11 12. Create in me a clean heart and renew a right spirit within me Cast me not away from thy presence and take not thy holy Spirit from me Restore unto me the joy of thy salvation and uphold me by thy free Spirit In which expressions he desireth that God would not withdraw his Grace and the influence of his holy Spirit which by that hainous sin he had so justly forfeited This is the sorest Judgment on this side Hell to be deprived of Communion with God in point of Grace Though it may be not a total separation from his Presence and Grace yet it is a degree of it when God is strange to us and suspendeth all the Acts of his complacential Love leaving us dull and sensless that we have no heart or life to any thing that is spiritually good Yea if after such scandalous falls we repent not the sooner God may deliver us up to brutish lusts the evils are lesser and greater according to the rate of our sins or neglects of grace These penal withdrawings of his Spirit should therefore be observed for God sheweth much of his pleasure or displeasure by giving and withholding the Spirit His Blessing and Favour is shewed this way Prov. 1.23 Turn ye at my reproof behold I will pour out my Spirit upon you and I will make known my words unto you But when God is refused or neglected or highly provoked Psal. 81.11 12. My people would not hearken to my voice and Israel would none of me so I gave them up unto their own hearts lust and they walked in their own counsels This is more than all the calamities of the World 4. Where the work is really begun and duly submitted unto we have hopes of a better estate it still increaseth towards that perfect Blessedness when we shall be without spot and blemish or any such thing Eph. 5.27 What a life do Gods holy Ones live in Heaven who are wholly freed from sin There is no worldly mind nor pride nor passion nor fleshly lust to trouble them Here many wallow in their own dung others are in a great measure defiled and blemished but there they are freed not only from the Reign but Being of sin Hath God been so kind to them in glory And will he not do the same for us also There is none in Heaven by the first Covenant all that are there come thither as sanctified and justified by Jesus Christ and in the way of his pardoning grace Surely since we have the same Redeemer depend upon the Merit of the same Sacrifice and wait for the same Spirit in the use of all holy means and endeavours he will not be strange to us Christ is willing if we are willing there you will find it sticketh he came to take away sin but we will not give way to his Spirit we are neither sensible of our sickness nor earnest for a cure at least a sound cure We seek ease and comfort more than the removing of the distemper but if we were throughly willing will he fail a serious Soul It is Christs Office to expiate sin and destroy it his Blood was shed for his
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
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
from the power of Sin and the Curse of the Law that our inthralled Spirits may be set free to love serve please and delight in God and so Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 And for this end we are freed from the Law as a Covenant of Works which required what to us is become impossible Rom. 8.2 The Law of the Spirit of Life in Christ Jesus hath made us free from the law of sin and death and freed us also from the burdensom task of Ceremonies which God thought fit to impose in the Churches Non-age Gal. 5 1. Stand fast therefore in the liberty wherewith Christ hath made us free and be not intangled again with a yoke of bondage These Ceremonies did revive the sense of Transgressions and the Curse due to them Secondly The sinful Liberty is a freedom from Righteousness as the Apostle calleth it Rom. 6.20 When ye were the servants of sin ye were free from righteousness from a voluntary subjection to God and his holy Laws a desire to be free from that strict and holy manner of living which God commandeth or to be at liberty to sin against God or please the Flesh and follow our own wills to be merry wanton lustful worldly to eat and drink what we have a mind to to game and roar and riot and revel and in the general to live as we list without being curbed by so precise a Law as God hath given us Now I will shew 1. That this is not Liberty 2. That Christ never came to establish it 3. That the contrary is the true Liberty 1. That this is not Liberty For Libertas non est potestas volendi faciendi quod velis sed volendi faciendi ea quae lex divina jubet It is not a liberty to live as we list but to live as we ought Psal. 119.45 And I will walk at liberty for I keep thy precepts Man affects the false Liberty and is impatient of any restraints Psal. 2.3 Let us cast away his bands and cords from us they would do what they please without check and controul But all this is but delusion and mistake in reality they live the freest life that lye under the bonds of Duty that make conscience of praying to and praising God and walking with him in the stricter course of Holiness Carnal Liberty is but a Thraldom or Slavery for these we are disablâ—â— from pursuing our great end which is to be everlastingly happy in the enjoyment of God they that indulge this Liberty dare not call themselves to an account for the expence of their time and Employments which every wise man should do nor think seriously of Death or Judgment or Heaven or Hell but presently they feel an horrour and torment in their minds 2. Christ never came to establish this Liberty for he came to bring us back again in heart and life to God from whom we had fallen to fit us to obey the Law of God by healing our Natures Heb. 8.10 This is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people The great Blessing of the Gospel is Grace to keep the Law not liberty to break it and all new Creatures are inabled to keep it not in absolute perfection yet with a sincere obedience Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness Luke 1.75 That we should serve him without fear in holiness and righteousness before him all the days of our lives 3. The more we set our selves to keep the Law the more we enjoy God and our selves 1. The more we enjoy God for the more obedient we are the more pleasing we are to him and amiable in his sight Prov. 11.20 They that are of a froward heart are an abomination to the Lord but such as are upright in their way are his delight Psal. 11.7 The righteous God loveth righteousness his countenance doth behold the upright God delighteth in us not so much as pardoned but as sanctified They have most Communion with him 1 Joh. 1.7 If we walk in the light as he is in the light we have fellowship one with another they have most of the favour of God and fellowship with him 2. The more also we enjoy our selves Sin is a wounding thing Nature looketh upon it as a disorder therefore where it is allowed it breedeth fear which is a bondage the wicked are never freed from though they do not always feel it Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage But now the more we set our selves to keep the Law of God the more happiness and serenity in our own Souls Psal. 119.165 Great peace have they that love thy Law and nothing shall offend them partly from the consciousness of having done their Duty partly as their interest is more clear and so their comfort more full and strong Thirdly The Doctrine of Perseverance Sin shall not have dominion over them whether they strive against it yea or no and so instead of a resolute resistance they cherish a presumptuous security There is a holy confidence which the sincere cherish not to slacken Duty but increase it such as that of Paul 2 Tim. 1.12 For the which cause I also suffer these things nevertheless 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 This is trusting our selves in Gods hands and keeping his way But there is a presumptuous security also when men think they are past all danger and so look upon cautious watchfulness as a needless thing whereas the Scripture presseth it every where Now to prevent this consider First The union of ends and means The sincere Convert shall be kept blameless to Gods heavenly Kingdom but he is kept in Gods way All Gods Purposes are executed by fit means God had assured Paul That there should be no loss of any mans life among them but only of the ship Acts 27.22 yet afterwards he telleth them Except these abide in the ship ye cannot be saved vers 31. How could that assurance given to Paul from God and Paul's caution stand together God that decrees the end hath appointed means whereby he will execute his Decree Well then God having shewed us in his Word what means are necessary to such an end there is a necessity of Duty lying upon man to use those means and not to expect the end without them God intended to save all in the Ship yet the Mariners must abide in the Ship we must not perverts Gods order You shall not fall away and revert into your old slavery but you must remember you have given up your bodies as
his Neighbour Or a man ready to die thank God for his recovery A slave of sin for his liberty by Christ This is to mock God He may thank God for Redemption for the new Covenant for the others and invitations of Grace for means and time to repent but for the great change and for an actual interest in Christ we can never thank him till first it be wrought in us and given to us 2. Live in admiration and acknowledgment of Grace Let this indear God to your hearts Eph. 1.6 To the praise of the glory of his grace wherein he hath made us accepted in the beloved and vers 12. That we should be to the praise of his glory who first trusted in Christ. 3. Make your Qualification more explicite by being printed and marked with your Religion in Heart 2 Cor. 3.18 You are changed into the same image from glory to glory In Life Phil. 1.27 Only let your conversation be as becomes the Gospel 4. Never return unto your old Bondage The time of slavery is past 2 Pet. 2.20 If after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning They that revert to their old Bondage have no due sense of the mercy of their deliverance out of it SERMON XIX ROM VI. 18 19. Being then made free from sin ye became the servants of righteousness I speak after the manner of men because of the infirmity of your flesh for 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 THESE words are an Inference and Conclusion from the foregoing Discourse shewing That as they had changed Masters they should change their course of life In them observe two things First The state of the believing Romans both past and present 1. Past that is implied they were once under the bondage and slavery of sin 2. Present they were freed from that Bondage and become the servants of Righteousness where observe two things 1. The freedom from their former Servitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word is used of them that are emancipated or brought out of Bondage into Liberty Sin was a cruel and hard Master 2. Their entrance into a new Estate of Obedience in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye became the servants or subjected your selves you have given up your selves to a more ingenious service Secondly The Exhortation hence deduced Where observe two things 1. The Preface to sweeten it 2. The Matter of it 1. The Preface to sweeten it I speak after the manner of men because of the infirmity of your flesh Some think the Apostle excuseth the earthly similitude whereby he had represented these matters as if he were forced to use these Notions of Master and Servants because of the weakness of their Understandings which could not brook a more sublime and spiritual way of discoursing Rather I think it is meant of the Equity of the Proposal which is set forth by two expressions 1. The Humanity of it 2. The due Consideration taken of the weakness of their flesh The spirit is willing but the flesh is weak Mat. 26.41 that is your will indeed is good but you must remember it may be hindred by your natural frailty So here the weakness of the flesh is mentioned to intimate their disability wholly and fully to do the Will of God that is allow for infirmities and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I speak moderately humanely and by way of condescension I propound that which is common and judged reasonable among men that is said to be common to men that doth not exceed the strength of men 1 Cor. 10.13 There hath no temptation taken you but such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane or common to men 2 Sam. 7.14 I will chasten him with the rod of men and with the stripes of the children of men that is not in rigor but with a gentle and fatherly hand 2. The matter is delivered by comparison of what is now due with what was formerly done by them when they were under the slavery of sin 1. What they had done They yielded their members to uncleanness and to iniquity unto iniquity Mark here two sins are mentioned Vncleanness and Iniquity By Vncleanness some understand carnal sins by Iniquity spiritual wickedness Others by Vncleanness understand those sins whereby the pleasure of the carnal inclination is gratified by Iniquity the violence of the Passions But the words are taken in a larger sense all sin is Vncleanness as defiling the Soul all sin is Iniquity as disagreeing with the Equity of Gods Law but divers words are heaped up to shew 1. That they stuck at no sin and whereas it is said They yielded up themselves to uncleanness and to iniquity unto iniquity it teacheth us That seldom doth sin stand alone one doth as it were impel and bind us to another venture a little and you have a tye upon you to go further 2. That they rested not in the inward consent or lust but added iniquity unto iniquity that is from the habitual inclination they proceeded to actual sin 2. What they should now do they should yield up their members servants to righteousness unto holiness that is imploy their time and strength to serve and please God and continually to grow in Grace Doctrine Those that are recovered from Sin to God should shew the reality of their Change by being as earnest in Holiness as before they were in sinning In all reason this may be required of you and less we cannot require Let me so open the Point that you may take along with you the sense of the words of the Text. 1. That there is a great Change wrought in all them that are brought home to God is evident by the whole Scripture which sets them forth as those that have been called out of darkness into light 1 Pet. 2.9 Who have passed from death to life Joh. 3.24 Translated from the power of Satan into the kingdom of Christ Col. 1.13 and many other such expressions And therefore every one that would judge of his own Estate must look after this change of state and wherein he differeth from himself unconverted when unconverted not only from others but from himself when and how the case is altered with him since he was acquainted with God in Christ. 2. The difference between the two Estates is chiefly seen in the change of Masters or the dominating Principle in the Soul what governeth the man for that determines our Estate There are some who are under the reign of sin even those who are contentious and do not obey the truth but obey unrighteousness Rom. 2.9 But there are others who are under the Empire and Soveraignty of Grace who are fitted and framed for what is right good and holy and hate
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
's concurrence to Mortification 90 The incouragement we have from the Spirit 's concurrence 91 The Graces of the Spirit cannot thrive in an unmortified Soul 44 Till Sin be mortified all the good we do is but a covering of Sin ibid. N. NEw Covenant the design of God in setting it up 105 The tenor and constitution of it ibid. Sealed in Baptism 18 New Nature opposite to Sin 88 Yet still Sin to be watched against ibid. Newness of Life what it is 15 The properties of it 16 Christ the Cause and Pattern of the New Life 53 How Baptism obligeth us to walk in Newness of Life 17 Motives to walk in Newness of Life 21 O. OBedience the necessity of it 115 The fruit of it 116 Motives to make it more clear and explicite 129 It is the fruit of the word implanted in our hearts 121 Resolutions of Obedience how to continue them 115 Our being Servants of God appears not by bare consent but by Obedience 114 Obedience from the heart what it signifies 118 Why we should be obedient from our hearts 122 Obey bodily lusts may be obeyed two ways 64 Occasions of Sin to be avoided 100 Old man why Sin called the Old man 28 The Old man is to be crucified 29 Why the Old man is to be crucified Vide Crucifixion 29 Ordinances encourage us to strive against Sin 92 Own how God ownes his Servants 144 P. PArdon Gods freeness to pardon no allowance to sin 106 Belongs only to the Penitent ibid. God will pardon the sins of those that serve him 144 Perseverance the Doctrine of Perseverance no encouragement to sin 108 Means to persevere ibid. Pleasure of Gods ways 126 Of a life spent in Gods service proved 143 144 The Pleasure of sin will not countervail the pain 137 We are to be dead to carnal Pleasures if we would mortifie Sin 32 Power against sin the more obedient we are to the sanctifying Spirit the more Power against sin 37 Praying against sin the reason why it prevails not with many 94 Predominancy of one Sin over another and of Sin over Grace 80 Presumptuous sins the mischief of them 101 Prevent how to prevent acts of Sin 138 Professor the visible Professor to look after freedom from Sin 40 Profit of Gods service 126 Profit of sin will not countervail our loss by it 137 Promises of the Gospel encourage us to strive against Sin 91 Providences of God are helps and occasions for subduing Sin 93 Punishment of sin of loss and of sense in this world and in another 36 Purposes against sin the reasons why they prevail not in many 94 R. REckoning our selves dead to Sin and alive to God what it implies 58 Regeneration the parts of it 15 Reign of sin when Sin is said to reign 63 64 76 Why Sin is said to reign in the Body rather than the Soul 61 The Reign of sin may be prevented in our frail mortal state 63 Why Christians should take heed that sin reign not in them 65 81 The mischief of reigning sin 83 A Note of a carnal heart 84 Uncomely in those that profess themselves Christ's 85 Destroys our hopes of Glory 86 The actual Reign of sin makes way for the habitual 101 Relapses into sin which consistent with true Repentance 52 Religion Christian the Verity of it demonstrated from Christs Resurrection 50 Repentance what is implied in it 5 Professed in Baptism 6 Resisting sin Objections against it answered 93 What kind of Resistance is required 96 How we are to resist sin 103 How you may know that you do not resist sin Vide Striving against Sin 96 Resolved we should be resolved against Sin 134 Resurrection demonstrated by the Resurrection of Christ 51 Resurrection of Christ a pattern and pledge of the new Birth 17 18 The cause and pattern of our life spiritual and eternal 51 52 How we are conformed to the likeness of it 21 The Analogie between Christs Resurrection and his life after it and our rising to the life of Grace and of Glory 49 51 The consideration of it promotes the spiritual life 50 It demonstrates the Truth of the Christian Religion ibid. It demonstrates our Resurrection 51 Shows the fulness of Christs Satisfaction ibid. The advantages we have by it 50 Resurrection spiritual described 28 Reward why few Laws propound a Reward 152 Of Sin and Righteousness wherein they agree 155 Wherein they differ ibid. The reason of this difference 156 Why life eternal is our final Reward 152 Right of God to us 71 85 Right by Covenant to temporal blessings is sweeter than a bare providential Right 146 Righteousness various acceptations of the word 68 111 S. SAcraments our Vnion and Communion with Christ signified by the Sacraments 10 They are solemn means of our Communion with the Death of Christ 9 Both Sacraments chiefly relate to Christs Death and why 10 11 Sacrament of Baptism Vide Baptism Sacrament of the Lords Supper Vide Lords Supper Satisfaction of Christ the Resurrection of Christ shows the fulness of his Satisfaction 50 Senses much sin let in by the Senses 73 Servants by consent and by conquest explained 110 Servants of sin Vide serving sin Servants of sin carry it as if they were free from Righteousness 131 Servants of God are so by open profession 114 We appear to be so not by bare consent but obedience ibid. Motives to it 149 Directions to undertake the Service of God Vide Service of Righteousness ibid. Servants of God and Servants of Sin receive wages suitable to their work 114 Service of Righteousness why so called 142 Service of Righteousness and Service of Sin opposed 127 The difference between these two Services 125 None can be the Servant of Righteousness but he that is freed from the Service of sin 127 The excellency of the Service of Righteousness 126 A Servant of Righteousness should do as much yea more for Righteousness than formerly he did for sin and why Vide Activity 127 The pleasure profit and honour of Gods Service 126 143 144 The amiableness of a life spent in Gods Service 143 Serving sin what it is to serve sin 31 Servitude of sin natural and acquired 117 Men voluntarily enter into this Service 113 Before Regeneration we were all Servants of sin 30 113 114 117 Yea naturally we were under a fatal necessity of serving Sin 114 It is necessary and useful to Gods people to reflect on this that once they were Servants of sin 118 Our former Servitude to sin should stir up in us thankfulness to our Redeemer 118 And quicken us to more diligence for the future 119 Why Sin should not be served 69 The fruit of serving sin 115 It is impossible to serve sin and God too 113 Service of sin and service of righteousness opposed Vide Service of Righteousness 125 Shame for sin the object of it 116 Sin is really matter of shame 140 In carnal men and Gods people how they differ 139 The cause of true shame for
of God that they that commit such things are worthy of death In your Consciences you will find an inward conviction that God is your Judg and will call you to an account for the breach of his Law We feel this living and dying Heb. 2.15 Who were all their life-time subject to bondage through fear of death And 1 Cor. 15.56 the sting of death is sin Only 't is more piercing and sharp when we die Secondly Let us enquire how or upon what reasons we come to have this exemption from condemnation This is 1. Vpon the account of Christs satisfaction to Gods Justice We all in our natural estate lie under the curse and wrath of God but Christ was made a curse for us to redeem us from the curse of the Law Gal. 3.13 And the Apostle telleth us 2 Cor. 5.21 That he was made sin for us that we might be made the righteousness of God in him Christ became a Sacrifice for sin to appease God towards us he was made a publick instance of Gods poenal Justice that we might be made an instance of Gods Merciful Justice or that God might deal with us in a way of grace upon the account of the Righteousness of Christ. 2. Vpon the account of the New-Covenant-grant John 5.24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation Christ would have us mark this as a a certain and important truth for escaping Eternal death and obtaining Eternal life are not trifles and Gods Faithful Word is interposed that such an one shall not come into condemnation Verily verily Well then the Gospel or New Covenant offereth pardon and exemption from condemnation to that death which the Law hath made our due to all those who will come under the bond of it 3. The certainty is considerable which resulteth or ariseth from these two grounds 'T is just with God to pardon them and to exempt them from Condemnation who take sanctuary at his Grace and devote themselves to him 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them 2 Tim. 4.8 We read of a crown of righteousness which the righteous judge shall give at that day Justum est quod fieri potest God may do it or not do it he is not unjust if he doth it and justum est quod fieri debet This latter is understood here because of the fulness of the merits and satisfaction of Christ and his truth in his Promises he must judg men according to the Law of Grace and give them that which his Promise hath made their due 4. There must be an Appeal to the Gospel Where this Grace is humbly sued out by the penitent Believer for God is Sovereign and must be sought unto Appeals from Court to Court and from one Tribunal to another are often set down in Scripture as Psal. 130.3 4. If thou Lord shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayest be feared No man could escape condemnation and the Curse if the Lord should deal with us in strict justice but from the Tribunal of his strict justice we appeal to the Throne of Grace where favour and pardon is allowed to us upon certain equitable and gracious Terms According to the old Terms who is able to appear in the judgment before God A Sinner must either despair or die or run for refuge to this new and blessed hope so Psal. 143.2 Enter not into judgment with thy Servant O Lord for in thy sight shall no man living be justified An innocent creature must beg his mercy and devote himself to his fear I proceed to the second Proposition 2. Doct. That this priviledg is the portion of those that are in Christ. 1. I shall here shew you What it is to be in Christ. 2. How we come to be in Christ. First What it is to be in Christ. The Phrase noteth Vnion with him There is certainly a real but spiritual Union between Christ and his Members which I have often described to you But late Cavils make it necessary to speak a little more to that Arguments All that I will say now is this 1. That it is more than a relation to Christ as a political head 2. That the Vnion of every Believer with Christ is Immediate 1. That it is more than a relation to Christ as a political head I prove it because it is represented by Similitudes taken from Vnion real as well as relative Not only from Marriage where Man and Wife are relatively united but from Head and Members who make one body not a political but a natural body 1 Cor. 12.12 For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ also by the similitude of root and branches John 15.1 2 3. Yea 't is compared with the mystery of the Trinity and the Vnity that is between the Divine Persons John 17.21 22 23. that they all may be one as thou father art in me and I in thee that they also may be one in us and the glory which thou gavest me I have given them that they may be one as we are one I in them and thou in me that they may be made perfect in one which tho it must not be understood in the utmost strictness yet at least there is more than a relation as also by reason 't is not only a notion of Scripture but a thing effected and wrought by the Spirit on Gods part 1 Cor. 12.13 We are by one spirit baptized into one body and by confederation one with another Cant. 2.16 I am my beloveds and my beloved is mine Christ is ours and we are his and he is also in us and we in him 'T is such a real Conjunction with Christ as giveth us a new being that Christ becometh to us the principle and fountain of a spiritual life 1 John 5.12 He that hath the Son hath life Christ is the stock we the graft he is the vine we the branches therefore we are said to be planted together in him Rom. 6.5 So that we may grow and live in him We are united to him as the body is to the soul all the members of the body are quickned by the soul the second Adam becometh to all his Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning spirit 1 Cor. 15.45 as giving them life not only by his merit and promise but the influence of his spirit which life is begun here and perfected in Heaven it is begun in the soul Phil. 3.20 and Rom. 8.10 but 't is perfected both in body and soul in Heaven for the spirit is life to the body because of righteousness and if the spirit of him that raised Christ from the dead dwell in you he that raised up Christ from the dead shall also
the spirit he is regenerate or a new Creature if his heart be set to seek serve please and glorifie God and doth prefer Christ before all the world Phil. 3.8 Then he hath not only a spirit contrary to the flesh and the world but a spirit prevailing above the flesh and the world 1 Cor. 2.12 for we have not received the spirit of the world but the spirit of God Then the Government of the Soul is in the hands of Grace 6. The prevalency of the principle is known not only by the bent and habit of our wills but our setled course of Life By our walk for 't is said in the Text They that walk not after the flesh but after the spirit A man is not known by an act or two but by the tenor of his life those that make corrupt inclination their ordinary guide and rule and the satisfaction thereof their common trade they are carnal and in the flesh and so cannot please God Rom. 8.5 but those whose Business it is to serve please and glorifie God and their end to enjoy him and by whom this is diligently and uniformly pursued they walk after the spirit because they live in the spirit they walk in the spirit Gal. 5.25 I come to apply this Discourse The first Use is Information 1. That Condemnation yet remaineth upon all those that are out of Christ for that promise there is no condemnation hath an exception limiting it to those that are in Christ. Carnal men think God will not deal so severely as to condemn them but there is no comfort hence to them the Scripture propoundeth Priviledges with their â—ecessary limitations and restrictions where sin remaineth in its power and strength the Law condemneth men Conscience convinceth them and God will condemn them also So the Brutes are more happy than they who follow their pleasure without remorse and offend not the Law of their Creation as they do and when they die death puts an end to their pains and pleasures at once but those that walk after their lusts are but Christians in name certainly they are not made partakers of the spirit of Christ for if they did live in the spirit they would walk in the spirit and none but such can escape Condemnation they that walk after the flesh are without God and without Christ but every one will shift this off from himself but the works of the flesh are manifest Gal. 5.19 Many men visibly declare that they walk not after the spirit by their Drunkenness Adultery Wrath Strife Malice Envy Others more closely live only to satisfie a fleshly mind now whether openly or closely if they cannot make out their living after the spirit they walk after the flesh 2. It informeth us That we can never have solid peace till justification and sanctification be joyned together Justification Rom. 5.1 Being justified by faith we have peace wiih God Mat. 9.2 Son be of good cheer thy sins be forgiven thee so for sanctification 2 Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world Still there are fears of damnation while sin is in us but when it is our honest purpose to please God and we strive against sin and do in a good measure overcome it our Consciences may be the better and the sooner setled The next Use is for Exhortation To quicken us to seek after this Priviledg Do you fear Damnation or do you not if not what grounds of Comfort have you What course have you taken to escape it If you do fear it why do you not flee from wrath to come Mat. 3.7 Why do you not run for refuge Heb. 6.18 You cannot be speedy and earnest enough in a matter of such concernment Again This calls to those that are in Christ to be sensible of their priviledg so that they may bless God for it Gratitude is the life and soul of our Religion and 't is a cold and dull thanksgiving only to give thanks for temporal Mercies it cometh more heartily from us when we bless God for spiritual mercies Psal. 103.1 2 3. Bless the Lord O my soul and all that is within me bless his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases It also calls to all such to be tender of their peace Every Sin doth not put you into a state of Condemnation again but every known wilful sin puts us to get a new extract of our pardon 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 who is the propitiation for our sins By sin your Title is made questionable and your claim made doubtful repenting and forsaking sin is necessary when we have been foiled by sin that we may have a new grant of a pardon SERMON II. ROM VIII 2 For the law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death THAT these words are brought as a proof of the former assertion is clear from the causal particle For but whether they are a proof of the Priviledg or Qualification is usually disputed I think of both as when they are explained will appear Therefore I shall first open the wâ—â—ds and then suit the proof to the foregoing assertion In opening the words observe 1. Here is Law opposed to Law 2. By the one we are freed from the other 1. There is a perfect opposition of the Law of the spirit of Life in Christ Jesus to the Law of Sin and Death here is Law against Law and the Spirit against Sin and Life against Death Now what are these two Laws I think they may be explained by that of the Apostle Rom. 3.27 Where is boasting then it is excluded by what law of works nay but by the law of faith What is there called the law of works and the law of faith is here called the law of the spirit of life and the law of sin and death in short by these two laws is meant the Covenant of Works and the Covenant of Grace 1. The Covenant of Grace is called the Law of the spirit of life in Christ Jesus a Law it is for it hath all the requisites of a Law a precept and a sanction They err certainly That tell us the Gospel is no Law for if there were no Law there would be no Governour and no Government no Duty no Sin no Judgment no Punishment nor Reward but of that more by and by 2. A Law of the Spirit it is Not only because of its spiritual nature as it cometh nearer and closer to the Soul than the Law of outward and beggarly rudiments and therefore Christ called the Ordinances of the Gospel Spirit and Truth John 4.24 Spirit in opposition to the
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
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
passed upon us by the law and acquitted and discharged from the guilt of sin and being justified by faith are made heirs according to the hope of eternal life Tit. 3.7 That I will not speak of now because before in the first Verse I now proceed to open unto you the last Thing at first propounded which was 3. The manner of getting our liberty There are three words in the Text Law Spirit and Christ Jesus Let us begin with the last Christ procureth this liberty for us by the merit of his death and intercession The Law or Gospel offereth this liberty to us and the Spirit first applieth it and sealeth it to the Conscience 1. Christ procureth and purchaseth this liberty for us both from the damning power of the Law and the slavery of corruption We were Captives shut up under Sin and Death and he paid our ransom and so obtained for us remission of sins and the sanctification of the spirit remission of Sins Eph. 1.7 In whom we have redemption by his blood the remission of sins That 's one part of our recovery highly necessary for guilty Creatures how else can we stand before the Tribunal of God or look him in the face with any confidence but his redemption did not only reach this but the sanctification of the spirit also Therefore 't is said 1 Pet. 1.18 Ye are not redeemed with corruptible things but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him and none can share with him in this honour 't is his merit that is at the bottom of the Covenant and procured for us both the favour and image of God that we might love him and be beloved by him 2. There is a Law or New Covenant which offereth this grace to us The law of nature concludeth men under Sin and pronounceth Death upon them Christ hath set up a new remedial Law of Grace by which we are called to submit to Christ and thankfully to accept of his merciful preparations even the great benefits of pardon and life The Gospel or New Covenant doth its part First There is Grace published or offered to us Luke 4.18 The Spirit of the Lord is upon me for he hath anointed me to preach deliverance to the captives 'T is not enough that our ransom be paid but the offer must be made or else how shall it be laid hold upon by faith and received with thankfulness and with a due sense of the benefit Now the Gospel sheweth liberty may be had upon sweet and commodious and easie terms 2. The terms are stated in the Covenant That we give up our selves to the Lord by Christ and be governed and ruled by the conduct of his Word and Spirit Gal. 3.2 Received ye the spirit by the works of the law or the hearing of faith And 2 Tim. 2.25 26. In meekness instructing those that oppose themselves if peradventure God will give them repentance to the acknowledging of the truth And that they may recover themselves out of the snare of the devil who are taken captive by him at his will The Covenant is not left to our humours and fancies to model and bring it down to our liking no nor are only the benefits offered but terms stated Isa. 56.4 That chuse the things that please me and take hold of my covenant When he hath stated his terms 't is too late for man to interpose his Vote or to imagine to bring down Christianity to a lower rate for we must not new model it but take hold of it as God hath left it Be in Christ and walk after his Spirit 3. This liberty is assured and established by the Covenant the Conscience of sin and the fears of condemnation are not easily done away and we are so wedded to our lusts that the power of reigning sin is not easily broken therefore we had need of a sure firm Covenant to ratifie these Priviledges to us because our fears are justified by a former Law made by God himself therefore God would not deal with us by naked Promise but put his Grace into a Covenant-form that we may have as good to shew for our Salvation as we had for our Condemnation yea and more And God hath added his Oath That the consolation of the heirs of promise might be more strong Heb. 6.18 And it being a latter grant former transactions cannot disannul it so that the Covenant doth its part also to free beâ—ievers from the power of Sin and the fears of Condemnation 4. The Spirit applieth this grace both as to the effects and the sense as to the effects he applieth it in effectual calling as this quickning spirit doth regenerate us and convert us to God and break the power and tyranny of Sin the wages whereof is Death the Gospel is the means but the blessing is from the Spirit John 8.32 Ye shall know the truth and the truth shall make you free that is ye shall know it savingly so as to feel the power and efficacy of it To be set free to know love serve and delight in God is that liberty that we have by the free Spirit Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit 2. The spirit sealeth it as to the sense when we come to discern our freedom by the effects of it in our own souls Eph. 1.13 After ye believed ye were sealed with that holy spirit of promise And in the fruit of Christs purchase Gal. 4.4 5 6. But when the fulness of time was come God sent forth his Son made of a woman made under the law 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 The Spirits seal is Gods impress upon our Souls left there not to make us known to God for he knoweth who are his from all eternity but for the increase of our joy and comfort not by guess but some kind of certainty 1 John 4.13 Hereby we know that we dwell in God and God dwelleth in us by his spirit that he hath given us by the Spirit dwelling and working in us we know our interest this is not so absolutely necessary as the former to our safety but very comfortable There is a Spirit that attendeth the Law reviving fears in men and a sense of Gods Wrath and there is a Spirit attending the Gospel inclining us to come to God as a Father Rom. 8.15 The one is called the spirit of bondage the other the spirit of Adoption Now because the law is so natural to us we the more need this liberty Vse 1. Since there is a Liberty by Christ and that wrought in us by the Spirit but dispensed by the Gospel let us seek it in this way Therefore consider 1. Your need since every man is under the power of Sin naturally and so under a sentence
them so as to affect and esteem them and esteem and affect them so as to seek after them and so to seek after them as to seek after them in the first place 1. We must know them For the Things of the Spirit must be understood before they can be chosen and desired John 4.10 If thou knewest the gift The brutish world know not the worth of spiritual and heavenly things therefore mind them not 2. Believe them None will seek after that which they judg to be a fancy or of the certainty of which they are not perswaded especially when they must forgo present delights and contentments to obtain it such is Salvation by Christ 2 Pet. 1.5 10 16 And besides this giving all diligence to add to your faith virtue and to virtue knowledg Wherefore the rather brethren give all diligence to make your calling and election sure 3. Affect and esteem them above all other things Heb. 11.13 Being perswaded of these things they imbraced them So esteem them that your desires may not be checked and controled by other things Heb. 11.26 By faith Moses when he was come to years refused to be called the Son of Pharoahs Daughter 4. To pursue after them with all diligence Phil. 2.10 Working out your salvation with fear and trembling and John 6.27 Labour not for the meat that perisheth but that which endureth to everlasting life 5. Seek them in the first place that you may not only make it your business but the chiefest business of your lives to obtain these Things Mat. 6.33 First seek the kingdom of God This is to set your faces heavenward when you make it your great business to please God and save your souls 2. This is Life and Peace By Life and Peace is meant Eternal Blessedness he addeth to the Word Life the Term Peace because in Eternal Life there is freedom from all evil and the presence of all good for there can be no true solid peace where there is the fear of any evil or a want of any good but here being neither the Soul is fully at peace and rest therefore 't is said that God will give glory honour and peace to every one that doth good Rom. 2.10 Heaven is the new Jerusalem the City of Peace where we converse with God who is a God of Peace and enjoy full peace and rest from all our Molestations but tho it be meant of Heaven yet peace of Conscience is not excluded partly because 't is the beginning and earnest of it that peace which we now have in the Kingdom of the Messiah by our Reconciliation with God Rom. 5.1 Being justified by faith we have peace with God and the testimony of a good conscience 2 Cor. 1.20 This is a continual feast Now the fruit of righteousness is peace Peace in Heaven and peace on earth Luke 2.14 and Luke 19.38 Blessed be the king that cometh in the name of the Lord. Peace in Heaven and Glory in the highest 'T is begun here and perfected there And partly because whatever the Spirit worketh tendeth to our Peace and Blessedness not only hereafter but now Rom. 15.13 Now the God of hope fill you with all joy and peace in believing The Reasons are in common 1. With respect to Gods Justice God who is the most Righteous Governour of the world will make a just difference between the Righteous and the wicked by rewards and punishments it belongeth to his general Justice ut bonis bene sit malis male that it should be well with them that do well and ill with them that do ill Psal. 11.5 6. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest shall be the portion of their cup for the righteous God loveth righteousness his countenance beholdeth the upright Surely God is not indifferent to good and evil to them that will please the flesh and obey the Spirit his Justice will not permit that the carnal and the regenerate who are so different in their lives should meet together in the end no surely the end of the one will be death and the other life and peace 2. To suit his Motives to the profit of Men. 1. There needeth something frightful to make sin a terror to us therefore doth he counterballance with advantage the pleasures of sin that are but for a season we are vehemently addicted to carnal delights therefore to check this inclination God ballanceth the choicest and highest pleasures with eternal pain that by setting one against the other we may be deterred from pleasing the flesh Rom. 8.13 If ye live after the flesh ye shall die 2. To encourage the godly in their self-denying Obedience The godly quit and forgo many pleasures which others enjoy Now to restrain and deny the flesh seemeth a pain and trouble therefore to encourage them to continue in an holy course tho it be distastful to the flesh and to renounce worldly pleasures and sensual delights while they may injoy them God hath told them of life and peace they shall have joy enough 1. VSE is Information To shew us the folly of wicked men who are self-destroyers and wrong their own souls while they despise the ways of Wisdom and prefer carnal satisfactions before the pleasing of God All that hate me love death Prov. 8.36 Not formally but consequentially a wicked man sinneth not purposely that he may be damned but that is the issue 2. It sheweth us the security of the wicked they sleep most soundly when their danger is nighest as Jonah in the storm that was raised for his sake they are upon the brink of Hell yet they go on merrily lulling their Consciences asleep with outward and vain delights but tho they sleep their damnation sleepeth not it were better to waken and escape the danger Prov. 27.12 A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished A little sober Consideration of this truth may be of use to them VSE 2. Is Admonition Oh let this stop us from going on in a flesh-pleasing course Consider whither it will lead you what followeth upon this 1. 'T is Death If it were a small thing you might bear it but 't is a case of Life and Death eternal Life and Death This will be the eternal ruin of your precious and immortal souls The more you please the Flesh the more you add Fuel to that Fire which shall never be quenched and provide matter for that never-dying Worm or eternal sorrow and confusion of face to your souls Those things that now please the Senses will one day sting the Conscience We should not affect that which will be Death to us Remember the Hook when the Flesh looketh only to the Bait. 2. T is Death threatned in the Word of God and therefore certain as well as dreadful Rom. 6.21 The wages of sin is death and Rom. 7.5 The motions of sin did bring forth fruit unto death If a man warn
you of apparent death in a way wherein you are going you will be cautious Surely God deserveth more credit than Man He giveth you warning of the danger of this way and will you go on and try what will come of it Surely men do not believe the carnal life will be so mortal and deadly to them as it will be The false Prophet in every mans bosom deceiveth him that it may destroy him 3. Consider how willing God is to reclaim you Ezek. 33.11 Why will you die O house of Israel Hath God any pleasure in your destruction He delighteth in your conversion rather and threatneth death that he may not inflict it VSE 3. Let us examine what is our frame and temper the carnal minding or the spiritual minding This is the great Test or the true and lasting difference between men and men in life and death The great difference and division is begun here and continued for ever Other differences cease at the Graves mouth but this distinguisheth between Heaven and Hell 1. What do you seek after the gratifying of the Flesh or the perfectives of the soul that the inner man may be renewed and quickned 2 Cor. 4.16 That it be strengthned Eph. 3.16 decked and adorned 1 Pet. 4.3 To keep Grace alive in your souls that 's our care our business and our comfort 2. To what end do you live That you may please glorifie and enjoy God or live after the Flesh You were made by God and for God that you might have fellowship and communion with him here and hereafter Psal. 73.25 Whom have I in heaven but thee and there is none upon earth I desire in comparison of thee This God's people long for and labour after and wait for 3. In what manner do we mind it Is this our constant care and earnest desire and choice delight A naked approbation of that which is good will make no evidence nor a few cold wishes or faint endeavours but your constant business 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him SERMON IX ROM VIII 7 Because the carnal mind is enmity to God for it is not subject to the Law of God nor indeed can be IN the words a Reason is given why the carnal minding will be deadly to us Because 't is enmity to God God surely will be avenged on all his enemies Those that are enemies to God will shortly be dealt with as enemies Therefore to be carnally minded is death because the carnal mind is enmity to God c. In the words here is 1. A Proposition 2. A Reason 1. From the contumacy of the carnal mind 2. From its impotency to overcome it 'T is a weak wilfulness or a wilful weakness 1. The Proposition And there is to be considered the Subject the carnal mind The Predicate is enmity to God 1. The Subject or thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind or the minding of the Flesh or the wisdom of the Flesh But that hath in a great measure been shewed before Therefore 1. By the carnal mind is meant the rational powers corrupted by our sensitive appetite and disposed to obey it or a mind deceived by the Flesh and enslaved by it called elsewhere a fleshly mind Col. 2.18 2. It is here considered in its prevalency and reign as it depresseth the mind from rising up to divine and spiritual things and wholly bindeth it and causeth it to adhere to things Terrene and earthly such as gratifie Sense and conduce to please the Flesh. The wisdom of the Flesh is described James 3.15 The wisdom that descendeth not from above is earthly sensual devillish And 1 John 2.16 All that is in the world is the lust of the flesh the lust of the eyes and the pride of life 2. The Predicate 'T is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity to God 'T is more emphatical an enemy may be reconciled but enmity cannot That which is black may be made white but blackness cannot This emphatical expression is to set forth the perfect contrariety that is in our desires affections inclinations and actions to the will of God We love what he hateth and hate what he loveth It is not only an enemy but enmity Doct. That the wisdom of the Flesh is downright opposition and enmity to God To evidence this take these Considerations 1. 'T is possible that Humane Nature may be so far forsaken as that among men there should be found haters of God and enemies to him We bless our selves from so great an evil And men scarce believe that there are such profligate and forlorn wretches in the World as to profess themselves to be enemies to God who is so good and the Fountain of all goodness and for our own part are ready to defie those that charge it upon us But the matter is clear The Scriptures shew expresly that there are haters of God Rom. 1.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Psal. 139.21 Do not I hate them O Lord that hate thee And Psal. 13.2 They that hate thee are risen up against us without a cause And we need not go among the Pagans and Infidels to seek or find out them that are haters of God There is an opposite party to God nearer at hand and they are all those that walk contrary to him Col. 1.21 enemies in your minds by evil works And Psal. 68.21 He will wound the head of his enemies and the hairy scalp of such as go on still in their trespasses Now many such live within the Verge of the Church and are not to be sought among Turks and Infidels only 2. That hatred and enmity to God may be determined by Three things 1. If we love not God at all 2. If we love him not as much as we ought to do 3. If we rebel against him and disobey his Laws 1. If we love not God at all For not to love is to hate in things worthy to be beloved Surely in divine matters there is no medium He that is not with God is against him Mat. 12.30 And he that loveth him not hateth him To be a Neuter is to be a Rebel because God doth so much deserve our love and we are so much obliged to him and depend upon him So 't is said Prov. 8.36 All that hate me love death he that sinneth against me wrongeth his own soul. They that do not seek after Wisdom hate it they care not for God whether he be pleased or displeased You speak all manner of misery to that man of whom you may say that he loveth not God So Christ brandeth his enemies I know that you have not the love of God in you John 5.42 Men are in a woful case if void of the love of God Love being the Fountain of desiring all communion with him and the root of all obedience to him Therefore if men blinded by the delusions of the Flesh or
in the way of worldliness all their toiling and excessive care and pains are for the worldly life in short they follow after earthly things with greatest earnestness and spiritual things in an overly formal and careless manner A carnal man may do many things in Religion which are good and worthy Man that hath an Appetite hath also a conscience tho the flesh is importunate to be pleased and unwilling to be crossed that it giveth way to a little superficial duty that conscience may be pacified and so its self may be pleased with the less disturbance Religion is but taken on as a matter by the by as you give way to a servant to go upon his own errand Nay sometimes the flesh doth not only give leave but it sets them a work to hide a lust or feed a lust to hide a lust from the world as in Hypocrites as the Pharisees made their worship serve their rapine Matth. 3.14 Or from their own consciences every man must have some Religion therefore the flesh alloweth a few services that it may the more securely possess the heart 't is not for the interest of the flesh to have too much Religion nor none at all the carnal life must have some devotion to cover iâ— that men may take courage in sin the more freely Or feed a lust pride or vain-glory may put men on preaching or praying before others Phil. 1.16 17. The one preacâ—eth Christ out of contention Or give alms Matth 6.1 take heed that you do not your alms before men to be seen of men and a sacrifice may be brought with an evil mind Prov. 21.27 The devil careth not what means we use so he may have his ends that is to keep men in a carnal condition 3. That make it their scope end and happiness That is our scope and end that solaceth our minds and sweetneth our labours that which they aim at is to be rich and great in the world or enjoy their pleasure without remorse Phil. 3.19 Whose end is destruction whose God is their belly they mind earthly things That is our God which lieth next our hearts to which we offer our actions and from which we fetch our inward complacency be it the pleasing of the flesh or being accepted with God all their delight and contentment is to have the flesh pleased in some worldly thing this giveth them a joy and rest of mind and quencheth all sentiments of Religion and delight in God they that aim at Pardon Grace and Glory no worldly thing will satisfie them God and Heaven are preferred above all the Pleasures Honours and Profits they can enjoy here Psal. 4.7 Thou hast put gladness into my heart more than at the time when their corn and wine increased But 't is otherwise with the carnal for their hearts run out more pleasingly after some worldly thing and when they obtain it it keepeth them quiet under the guilt of wilful sin and all their soul-dangers and forget eternity because they have their hearts desire already Luke 12.19 20. And I will say to my soul thou hast much goods laid up for many years take thine ease eat drink and be merry but God said unto him Thou fool this night thy soul shall be required of thee then whose shall these things be thou hast provided And the peace and pleasure which they dayly live upon is fetched more from the World than from God and Christ and Heaven the flesh is at ease and hath nothing to disturb it and they designed the conveniencies of the flesh in their whole lives this is their principle their chief scope and aim whatsoever he doth he still designeth the contentment of the flesh or some temporal good that shall accrue to him Thus you see who live after the flesh Where no contrary principle is set up to check it where 't is our daily work to please the flesh and our great scope and solace to have it pleased 3. What is this death that is here threatned ye shall dye Surely the natural death is not intended for that is common to all both to those that please the flesh and those that crucifie the flesh Heb. 9.27 'T is appointed for all men once to die And besides to the godly it is matter of comfort a thing which they should rather desire than fear 1 Cor. 3.22 Death is theirs therefore death is but a softer word for eternal damnation yet used with good Reason the Apostle saith Ye shall die rather than ye shall be damned first because death to the wicked is an inlet to their final and eternal misery 'T is dreadful to them not only as a natural evil as it puts an end to their worldly comforts but as a penal evil Heb. 2.14 15. Who are all their life time subject to bondage through fear of death because of the consequences of it then their torment beginneth Secondly because 't is more liable to sense We know hell by faith and death by sense now that notion that is more known affects us more all abhor death as a fearful thing Briefly then this death consists not in an extinction and abolition of the creature but in a deprivation of the favour and presence of the blessed God who is the fountain of all comfort and the everlasting pains and torments which the soul and body being cast out of Gods presence feeleth in hell all that weeping and gâ—ashing of teeth that bitter remembrance of what is past the acute sense of what is present that despair and fearful looking for of the fiery indignation of the Lord what the Scripture speaketh of 't is all included in this word ye shall die 't is in short to be separated from God and Christ and the Saints and Angels and to have eternal fellowship with Devils and damned Spirits together with those unknown pains inflicted on us by the Wrath of God in the other world 3. It would not be sufficient to restrain men from sin if God should only threaten temporal death and not eternal every murtherer would venture to execute his maliee every adulterer follow his lusts and voluptuous man his swinish and brutish pleasure if it were only to endure a short pain at death and then be free from misery for ever after We see how offenders venture on mans punishment and how many shorten their days for their vain pleasure therefore unless the death were everlasting the world would be little awed by it unless the bitterness be greater than the present sinful pleasure therefore eternal torment is that which God threatneth and will surely execute on the sensual and carnal so that the sinner hath no hope to escape unless by repentance and breaking this course of living after the flesh Secondly Now by way of Confirmation We must shew the fit Connexion between these Two Things the carnal living and this terrible Death and there we must shew you 1. That this threatning is every way consistent with the Justice and Wisdom
it is broken that it cannot with such strength bring forth the deeds of the body 2. By the continual and renewed influence of his grace He doth more and more weaken the power of sin Mich. 7.19 He will have compassion on us and subdue our iniquities 'T is Gods work Alas without this if we be left to our selves the more we resist sin the more it is irritated and encreased in us 3. God doth it by his word which is the great instrument which he useth to convey the power of his grace John 17.17 There we see the evil of sin and the danger of it are stirred up to resolve cry and pray against it and are told of the great remedy which is Christs death 4. He mortifieth us by his Providence as he taketh away the fuel and provision of our lusts and awakeneth us to a more earnest conflict with sin Out of love to our souls he crosseth our humours John 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Now all this is passive Mortification necessary to be observed by us that we may submit to Gods work and improve the impressions of his Word Spirit and Providence 2. Active Mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us that we may be more at liberty to serve please and glorifie God 'T is a constant endeavour for in a leaking ship there is a continual use of the Pump Sin is a continual burden and clog to the new nature and 't is every days business to get rid of it we groan under it Rom. 7.24 and we must strive as well as groan the spirit or new nature lusteth against the flesh Gal. 5.17 not only by a disliking thought which may check actual motions of the flesh but also by a constant use of all holy means that we may get the mastery of it they are bound to dye unto sin therefore will not let it reign Rom 6.11 12. and the end of mortification is vivification or liberty towards God which the soul aspireth after more and more for we grow dead to sin that we may be alive to righteousness In short this work must be continued till we have gotten some power against our corruptions and it be weakened tho not subdued totally 2. There is a general and particular Mortification The general Mortification is The putting off the whole body of the sins of the flesh Col. 2.11 The particular Mortification is when we subdue or weaken this or that particular lust Psal. 18.23 I was also upright before him and kept my self from mine iniquity Now the rule is That the general Mortification must go before the particular otherwise all that we do is but stopping an hole in a ruinous fabrick that is ready to drop down upon our heads or to make much ado about a cut finger when we have a mortal disease upon us Besides particular Mortification dependeth on the general for till we be renewed by God how can we mortifie sin Col. 3.8 Put off all these anger wrath malice blasphemy filthy communication out of your mouths seeing ye have put off the old man with his deeds Seeing you have put off all corruption allow your selves to live in no one sin Alas to set against a particular sin before we set upon the whole body of sin 't is but to put a new patch upon a torn garment and so make the rent the worse or to cut off a branch or two while the root or trunk remaineth in full life and vigor and so sprouteth the more for cutting First look after the general work that sin be stabbed at the heart and then the particular branches and limbs of it dye by degrees 3. There is a double way of mortification Privative and Positive The one standeth in the cutting off the fuel and provisions of the flesh or those things by which sinful and corrupt nature is kept alive the other lieth in resistance and active endeavours against it as fire is put out either by withdrawing wood or combustible matter or pouring on water or an enemy is destroyed by starving or battel as Antigonus answered to a Captain that kept a Garison in a City subject to Rebellions and Mutinyings That he should not only fasten the clog but starve the dog meaning thereby that he should strengthen the garison and weaken the City Both these ways must Christians go to work in the business of mortification The one by shunning the occasions of sin and cutting off the provisions which feed the distemper in our Souls Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof When men entertain themselves with all sensual delights as if their business were to hearten the enemy to keep the flesh alive after they have undertaken its death in Baptism The other is using the means which tend to the subduing of it such as prayer 2 Cor. 12.8 For this thing I sought the Lord thrice Hearing the word John 15.3 Now are ye clean through the word which I have spoken to you And such like as on the one side we must not provide oyl to feed the flame so on the other there must be striving praying exercising our selves unto Godliness that grace may be strengthened in war against sin 4. There is a daylie and ordinary course of mortification and a solemn extraordinary setting about this work in special seasons The daily course is needful because sin is at continual work in our Hearts and as soon as a Christian neglects his Soul the effects do soon appear In this sense a Christian must die daylie that is to his sins and corruptions he must still watch and strive and get some advantage against them by every prayer he maketh to God every act of receiving the Lords Supper or hearing the word it is his constant task but there are certain seasons when he must solemnly set about this works as 1. When God maketh sin bitter by afflictions and we are threshed that our husk may fly of Affliction is a special time of dealing against sin Jer. 2.19 We must not hinder the working of Gods physick but further it rather exercise our selves under the rod Heb. 12.11 It yeildeth the peacable fruit of righteousness to them that are exercised thereby Use it to Gods ends and purposes the smartness of the rod should make sin more heteful to us 2. When you have some serious stirrings upon hearing the word or some new powerful consideration is given you to quicken your hatred against sin when a truth is born in with great light power and evidence upon the heart there is a Providence that goeth with Sermons many gracious opportunities are lost by our negligence certainly when the Waters are stirred it is good
condition after this life is they cannot tell whether they live above or below the earth but that they subsist and have a being is their firm perswasion and therefore are wont to assign to the dead part of the goods which they possessed if they lose any thing they think some of their friends in the other world have taken it to supply their wants there The Chineses are fully perswaded of a state of happiness and torment after this world Acosta telleth us in Peru they were wont to kill some of their slaves to attend the dead in the world to come and so Mexico and other places 'T is enough for us that be it an inbred notion or tradition received from hand to hand by their Ancestors such a conception is not a stranger to humane nature and the nearer any lived to the first Original of Mankind the more clear and pressing hath been the opinion hereof lapse of time which ordinarily decayeth all things hath not been able to deface it out of the minds of men who tho they have been gradually depraved and degenerated according to the distance by which they have been removed from their first originals yet they could never wholly blot out the sense of an Immortal Condition after this life nor could any solid and undubitable reasons he brought against it to convince it of falsity Well then this perswasion being spread through the Universe and with extreme forwardness received by all nations and hath born up against all encounters of time and constantly maintained its self in the midst of so many revolutions of humane affairs even among them with whom other truths are lost and in a great degree have forgotten humanity its felf Certainly this motive hath its use for the reduceing of man to God especially of those who have been bred in the bosome of the Church 2. The argument is of great force in regard of our fears We desire life but guilt maketh us fear death Sin impresseth this torment upon the consciences even of those which little know what sin meaneth Rom. 1.32 They know the judgment of God and that those who commit such things as they do are worthy of death Natural conscience looketh upon sin as mortal and baneful and know not how to be delivered from this fear nature owneth a distinction between good and evil and for evil feareth a punishment because of those natural sentiments which we have of God as an Holy and Just God Therefore now this tender of life is made to them that not only desire happiness but are in bondage through fear of death and by the Christian doctrine involved in the curse of the law and obnoxious to the flames of Hell Therefore for sinners to hear of life must needs be an inviting motive Mortifie sin and it shall not hurt you you shall live The sting of sin which so torments you shall be plucked out Ezek 18.13 repent and iniquity shall not be your ruin We are all sinners but how shall we do that sin may not be baneful to us Deal gently with it and it stingeth you to the death deal severely with it and it shall do you no harm When we are dead to sin we shall not die by sin you have deserved death but life is offered if you will use Gods healing methods to get rid of so great a mischief Thirdly I will shew you the expediency of the promise and that we may make use of such a motive as is drawn from the consequence The death which followeth the carnal life and that eternal life which by the merciful grant of God is the fruit of mortification For many question whether it be a true Mortification which looketh to the reward they say we must work for our life but not for life I Answer 1. To be over spiritual and nice above the word which is the true instrument of sanctification doth not cherish Religion but quench it we may make use of Gods Motives without sin why doth God plead with us so often upon the terms of life and death but that we may plead with our selves I know no reason to press men to an Holiness abstracted from all respect to the reward I confess 't is abase self-seeking to eye outward advantages in religious endeavours for then the end is far beneath the work and the spirit is made to serve the flesh but not the flesh the spirit and by-ends taint us but do not refine us 2. The doubt proceedeth upon a mistake of the reward what is this life propounded but the seeing loving and injoyment of God and the adoring and praising of God And can it be a fault to aim at these things Doth not the tendency of the new nature directly carry us to them as the perfection of that estate unto which we are called by Christ as naturally as the seed cast into the earth works through the clods to get up into stalk and flower Indeed the objection is fit for them that look for a carnal Heaven as the Jews did for a carnal Messiah an Heaven that consists in ease and fleshly delights However to deal throughly in this Argument in the life and happiness which we expect two things may be considered 1. The nature of that life and happiness 2. The personal benefit and comfort that hence results to us 1. The nature of that happiness consisteth in seeing God and being like him 1 John 3.2 When he shall appear we shall be like him for we shall see him as he is To aim at this is a fruit of the new nature which aimeth at a perfect fruition of God and conformity to him Surely this cannot be in any reason questioned or scrupled at as our great end For it is a pure motive and doth engage the soul to the greatest and best tempered strictness that is imaginable 1 John 3.3 He that hath this hope the hope spoken of in the former verse purifieth himself as Christ is pure Is every day growing up into a nearer conformity to Christ whom he hopeth to see and to be more perfectly like him hereafter he whose heart is set upon the vision of God and that pure and sinless estate which he shall injoy in Heaven that man hath not a light tincture of Religion but is deeply dyed into the spirit of it for such things cannot be seriously and really minded without grace yea no act we do is religious unless it be directed and influenced by this aim and end 't is a rooted thought or the impression of a powerful habit 2. There is a personal benefit and happiness which resulteth to us from the fruition of God As we are freed from the pain and sorrows of this life in which respect 't is often called a rest especial as we are freed from the misery of those that die in their sins in which respect 't is often called salvation and most especially as the soul fully sanctified dwelleth in a glorified and immortal body and injoying
obedience by the things which he suffered and being made perfect he is become the author of eternal salvation unto all that obey him And was carried on with such Humility Patience and self-denyal Resignation of himself to God faith on him and charity and pity to men that such an act of love and such a piece of service or obedience cannot be done by Men or Angels Then for the penalty and curse He was made a curse for us Gal. 3.13 Our curse and condemnation is legible in what Christ endured for us The loss in his desertion Pain in his Agonies and bloody-sweat and painful and shameful death they were not light things which Christ indured but such as extorted prayers tears and strong cryes 3. The conditions of the Gospel are fulfilled First I take it for granted that the Gospel maketh sufficient provision against the condemnation of believers John 5.24 Verily verily I say unto you he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life This being the great result of the Gospel Christ prefixeth his Amen Amen implying that it is a truth worthy to be respected and credited and this is the truth that the penitent believer when God cometh to judge of men shall not fare ill in the judgment Secondly That this is done upon condition that we take Gods remedy so it is propounded Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned The Gospel hath a sanction as well as the law both promise and threatning and all upon the condition which God hath imposed 3. That the promise doth consist of something the party is willing of and the condition of what the promiser will have but the receiver is not so ready to perform The accepting the benefit promised is not so great a matter in ordinary contracts but in Gods Covenant being not a matter of sense 't is somewhat to be willing to accept Isa. 55.1 Ho 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 athirst come and whosoever will let him take of the water of life freely But God besides the benefit of the creature respects his own glory and the recovery of the creature to himself from the Devil World and flesh which the creature is most backward unto Every man would be freed from condemnation and saved from Hell now God hath promised that which we would have that we may yeild to that which naturally we would not have we would have pardon but God will have subjection therefore 't is said Heb. 5.9 And being made perfect he became the author of eternal salvation unto them that obey him We would have the second death to have no power over us but God will have us holy and that we should consent to our duty we would not be condemned but God will have us walk not after the flesh but after the spirit and so hath granted non-condemnation to such Rom. 8.1 Those that are true Christians and consent to the duty of the New Covenant the honour of God is concerned in our subjection to him and the honour of Christ who redeemed us to God Rev. 5.8 as our comfort is concerned in being exempted from the fears of condemnation 4. The more explicitely the condition is fulfilled the more is our comfort and assurance and the more may we make the bold challenge of faith that is the more clearly we obey the sanctifying motions of the spirit and mortifie the desires of the flesh 1 John 3.21 If our hearts condemn us not we have confidence towards God Gal. 5.18 If we be led by the spirit we are not under the law i. e. the condemning sentence thereof Where worldly lusts bear a sway a man is under the law not under grace He that liveth in a state of sin carrieth his sting and wound about him and hath the matter of debts and fears in his own bosom and cannot attain to the true courage and boldness of the Saints As the flesh and spirit are at war in our hearts so are Law and Grace as the spirit prevaileth against the flesh so doth grace prevail against our law-fears The same was intimated Rom. 8.14 15. Well then if we would depend on the everlasting merits of Christ we must accept the blessed Covenant wherein God hath promised to discharge the sincere and upright from condemnation and look to the sureness of our claim that we do not allow our selves in any voluntary disobedience to Christ. USE Is Information 1. It sheweth us the bad condition of wicked men who have within themselves an accusing conscience and above themselves a condemning Judge and thence it is they dare not look inward or upward they dare not look inward all their pleasures are but stoln waters and bread eaten in secret Prov. 9.17 delights gotten by stealth when they can get conscience asleep as servants feast themselves in a corner when they can get out of their Maâ—â—ers sight Nor upward they dare not entertain themselves with serious thoughâ—s of God their hearts condemn them and they look upon him as one that doth ratifie and is ready to execute the sentence and therefore every remarkable dispensation of God puts them in a fright Job 15.2 And fill his belly with the east-wind A dreadful sound is in his ears Now this is a miserable condition when we have no sound peace and quiet within our selves if they do not always feel the stings of conscience they are always subject to them for the present a stupid conscience is their disease the benumming Lethargy of the soul if they make a shift to shake off these thoughts death will revive their fears and that may surprize them in an instant 1 Cor. 15.56 The sting of death is sin Oh how much better is it with the sound and serious believer who preserveth most tenderness of conscience and yet hath most peace hath an higher sense of his duty than others have and yet can with greater satisfaction than others do depend on the merit of Christ and look for acceptance with God! 2. It sheweth us what course to take in case our heart doth condemn us What must we do Sit down in despair and die No but examine the matter seriously 1. Conscience must not be despised partly for its nearness to us 't is Gods Spy in our bosomes whom shall a man believe if not his own conscience Who knoweth us better than our selves 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him This Judge cannot be suspected of rigor or partiality or ill-will what is nearer what is dearer to us than
and Children and Brethren and Sisters and his own life he cannot be my disciple Now this love that is in us being of such a vehement nature it can be resisted no more than death or the grave can be resisted No opposition can quench or extinguish it no Pleasures or Honours or Profits can bribe it If men would give all their substance such a soul will be faithful to Christ so that by this love Christ maintaineth his interest in our souls The stony ground could not abide the heat of the sun the thorny ground was choaked with the deceitfulness of riches and voluptuous living Waters or Bribes may carry away some unmortified souls but sincere love to Christ will not suffer us to be tempted away from him 1. USE Is information How a Christian cometh to be safe in the midst of temptations 1. 'T is by Christs love to us and ours to him First his love to us Once be perswaded that Christ loveth you then what need you fear Nothing that he doth will be grievous to you but how shall I bring my heart to this His love to sinners is plainly demonstrated in our Redemption Rom. 5.8 But God commendeth his love toward us in that while we were yet sinners Christ dyed for us But his special love to us is shed abroad in our hearts by the Holy Ghost Rom. 5.5 he giveth the effect and the sense The general love must be apprehended by faith 1 John 4 16. We have known and believed the love God hath to us and improved by serious consideration Eph. 3.18 19. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth by taking this way to be possessed of this love Prov. 8.17 I love them that love me and they that seek me early shall find me and the effects of it sought after What is every day done more to heal and recover our wounded and self condemned souls and to rescue us out of the misery incurred by sin to appease our griefs and fears What power against sin What assistance of grace in your duties and conflicts 2 Cor. 13.5 Examine your selves whether you be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except you be reprobates This is to seek a proof of Christ in you Secondly for the other we get it by patience in afflictions Rom. 5.5 bâ— fruitfulness in obedience John 14.21 23. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him If a man love me and keep my commandments my Father will love him and we will come unto him and make our abode with him Converse with God in solemn Ordinances Cant. 1.4 Draw me we will run after thee the King brâ—ught me into his chamber we will be glad and rejoice in thee we will remember thy love more than wine 2. Our love to Christ This must be taken in for 't is we are assaulted not Christ we are conquerors not God nothing shall divorce us Christ will never forsake a loving soul nor will a loving soul easily forsake him they have such an esteem of Christ that all things else are but dung and dross Phil. 3.8 9 10. Let deceived souls desire worldly greatness they can be satisfied with nothing but Christ nothing can supply his room in their hearts SERMON XLVI ROM VIII 36 37. As it is written for thy sake we are killed all the day long we are accounted as sheep for the slaughter Nay in all these things we are more than Conquerors through him that loved us IN the former of these verses the Apostle continueth his challenge and then in the latter giveth the answer from experience He continueth the challenge verse 36. speaking to the last enumerated Sword lest he should seem to triumph over a feigned enemy he sheweth how the people of God in all ages are not only subject to divers calamities but even to death its self he proveth it by a quotation Psal. 44.22 for thy sake we are killed all the day long The words of the Psalm seem to relate to the times of Antiochus when every day they were in danger of death for religious sake As it is written for thy sake c. The answer is in verse 37. That in all these things we have had experience and have found this that they have no power to separate us from the love of Christ. In the words considered in themselves observe three things 1 The greatness of the tryal for thy sake we are killed all the day long 2. The absoluteness of their Conquest and Victory in all these things we are more than Conquerors 3. The Author or cause through him that loved us 1. The greatness of the tryal The calamity of the people of God in those times is First Literally expressed Secondly Set forth by a similitude or Metaphor 1. Literally expressed for thy sake we are killed all the day long Where 1 The cause for thy sake out of love to him and zeal for his glory and the purity of his worship This instance sheweth partly that the true Religion is ever hated in the world and partly that for the love of God we ought to endure all manner of extremities Partly that 't is a blessed thing when our death is not occasioned by our own crimes but meerly for Gods sake when a man doth not suffer as an evil doer but for Righteousness sake 2. The grievousness of the tryal we are killed not spoiled only but killed 't is further set forth Heb. 11.37 They were stoned sawn asunder tempted slain with the sword that is put to death several ways Some think it should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were burnt or tempted by some cruel kind of death to forsake God The whole signifieth That the lives of the Saints were most cruelly taken away by several kinds of tormenting deaths 3. The continuance all the day long either the Church speaketh as a collective body for a single person can be killed but once now one then another made away all hours of the day they were taking or killing some of the brethren yet the rest were not discouraged or else killed all the day long must bear this sense that they were always in fear of death it did continually hang over their heads they were no time free as the Apostle saith 1 Cor. 15.31 I die daily He did daily run the hazzard of death 2. By a similitude we are accounted as sheep for the slaughter some take the allusion from sheep appointed for Sacrifice The wicked thought they did God good service in killing the godly John 16.2 And the godly themselves yeilded up themselves as a Sacrifice to God 2 Tim. 4.6 I am ready to be offered and
2.10 and in whose cause we are ingaged and who giveth us the holy Spirit to move us to good and to restrain us from evil 2. What confidence we have or may have in Christ. The Saints overcome by his love and if you will adhere to him in the greatest hazards will he fail you Surely he is kind to his people and hath given not only such assurance of it in his promises but such experience of it in the course of his dispensations that we are still incouraged to wait upon him He is willing to help his people for he loveth them he is able and sufficient for infinite power is at the beck of his love And you have tryed him and he never forsook you will he fail at last Was all this to trepan men into a deceitful hope 3. How little we should suspect his love when to appearance all things go against us There are two dispensations Christ useth either disappointing the temptation or strengthning his people under it For the first we have cause to bless him and many times more cause than we are well aware of Plures sunt gratia privativae quam positiva say Divines in general in our case that of the prophet is verified I led Ephraim but he knew it not In preventing our temptations we know not what the love of Christ hath done for us but for the second in what he will try us Take heed of misconstruing any act of Christs love towards us You think there is some want of love when he permitteth you to furious and boistrous temptations no then he meaneth to give you some supereminent Grace of the Spirit 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified He loveth you still but will not manifest his love this way or that way which the flesh pleaseth 4. It sheweth us how much we should love Christ and adhere to him in the greatest difficulties Love doth attract and draw love Ordinary love should be mutual and reciprocal 2 Kings 10.15 Is thine heart right as mine is with thee That is dost thou affect me as I do thee Paul pleadeth it 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same be ye also inlarged This sheweth the justice of it that we should retaliate be as kind and affectionate as Christ is to us But alas usually Christ may complain 2 Cor. 12.15 The more abundantly I love you the less I am beloved Shall we lessen our respects to him 2. USE Is to perswade us to give all diligence to this that we be assured that Christ loveth us This is known partly by an external partly by an internal demonstration 1. The external demonstration is in Redemption surely there is no doubt of that that Christ came to shew the loveliness and goodness of God to the forlorn world This only needeth consideration and improvement He that loved us at so costly a rate will he desert us if we chuse his ways and resolve to adhere to him 2. The internal demonstration is in conversion or our receiving the atonement entring into peace with God and adopted as children of the family Sure if you get this one evidence you shall be brought to glory When he hath pardoned thy follies and the frailties of thy youth and called thee when he passed by others and left them in their sins what will he not do for thee SERMON XLVII ROM VIII 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. THESE Words render a reason why believers are more than conquerors in their forest tryals and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse In the Text observe 1. The assailants Death Life Angels 2. The attempt and design to separate us from the love of God 3. The fruitlesness of it no creature shall be able to do this 4. His confidence for I am perswaded First The aggressors and assailants are set forth either by a particular distribution or wrapt up in a general expression 1. The particular distribution is made by four pairs or couples 1. Neither death nor life that is neither the fears of death nor the hopes of life this pair is mentioned because death is the king of terrors Job 18.14 And among all desirable good things life is the chiefest and that which maketh a man capable of enjoying all other good things exprest Job 2.4 Skin for skin yea all that a man hath will be give for his life Now all assaults from this first pair are in vain as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death A believer will tell you that Christ threatneth eternal death and this temporal one be it natural or violent is but a passage into life eternal will you entice him by the baits of life They have learned to prefer everlasting life before it Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 2. Pair nor Angels nor Principalites and Powers that is the powers of the visible and invisible world so these two powers are elsewhere coupled Eph. 1.21 Far above all principalities and powers and might and dominion and every name that is named not only in this world but also that which is to come So that by principalities and powers worldly powers are intended Angels is a common word that implieth good and evil spirits if you apply it to the good Angels then 't is spoken only by way of supposition if it were possible they could concur in such a design such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you let him be accursed 'T is a supposition of an impossible case but such as conduceth much to heighten the sense of the truth represented As for evil angels they make it their work and business to steal away souls from Christ and if they could would wrest them out of Christs own arms Well then The good Angels seek not to separate us from Christ the good will not and the bad cannot Were it possible for a good Angel to disswade me from my Lord Jesus Christ I would hold him accursed Evil Angels assault us but we are preserved by a stronger than they By the other branch principalities and powers he understandeth the Potentates of the world by what title soever distinguished No powers can overtop the Divine and Soveraign Lord of the Redeemed
unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light There is some suitableness between the person and the state therefore what hath God done for you Or what have you done for God You must look to both Deus coronat dona sua Never think he will alter those eternal Laws of Justice to save you you are to do something to take hold of eternal life 1 Tim. 6.19 Laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life And then let us look for it and long for it more and seek after it with all earnestness We have an House above but we are not in it therefore we should long to be at home in the injoyment of the House fitted for us Your whole lives should be a continual motion and approach toward this Eternal and Glorious estate of rest Beleivers that look and long and groan for Heaven are of a most noble and divine Spirit Can a man believe Blessedness to come and not long to enjoy it Surely mind and heart will be set a-work A tast will make a man long for more 't is but a little while and we shall have full possession And the reason why we have not full possession sooner is not because Heaven is not ready for us but we are not ready for it And then let us comfort our selves with these hopes of Blessedness Heb. 3.6 Whose House are we if we hold fast the confidence and the rejoicing of the hope firm unto the end Oh let us rouse this joy and still keep it afoot to incourage our endeavours Phil. 3.13 To abate our fears Luk. 13.32 To moderate our sorrows Heb. 10.34 To allay the fears of death We do by it but change Houses and it 's not an exchange for the worse but for the better Why should we then be so unwilling to it SERMON II. 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 I come now to the Third Consideration III. THat a sure confidence of this happy and Blessed Condition may be had For 1. Here is a sure right We have A Christian not only shall have Heaven at last but he hath it for the present he is not only sure of it at the close of his days but now he hath it He hath not a possession of this upper House but he hath a full right to it and is expecting and waiting when God shall call him up thither and is still preparing for his remove and ripening for his everlasting estate The Scripture speaketh this in many other places Joh. 3.36 He that believeth on the Son hath everlasting life So John 5.24 Verily verily he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into Condemnation but is passed from death to life So Joh. 6.54 Whoso eateth my flesh and drinketh my Blood hath everlasting life and I will raise him up at the last day How hath he it now He hath it 1. In Promise In the promises of the Gospel when we take hold of the promise we take hold of the blessing by the root Therefore believers are said to take hold of eternal life 1 Tim. 6.12 19. namely as they take hold of the promise by which their right is secured to them As soon as he is converted to God he is made an heir of eternal life God hath made a Charter and Grant to him he hath it upon such terms as he is out of the hazard of perishing He hath Jus ad rem though not in re as a man hath a Title to the estate which he is to possess after the death of another We have it and hold it by Covenant right though not by actual possession 2. He hath it in Capite In his Head Eph. 2.6 He hath raised us up and made us to sit together in Heavenly places in Jesus Christ. Though our glorification be yet to come yet the Apostle speaketh it all already past when the Father raised and glorified Christ. He hath it in Christ who is the Fountain Cause and Pledge of it He rose again and entred into Heaven as our Head Christ seized upon Heaven in our right and possesseth it in our name John 14.2 I go to prepare a place for you Though for the present we lye groaning under pressures and miseries and though we are not glorified in our persons yet in Christ our Head we are The Head is Crowned for all the rest of the members which sheweth an undoubted certainty a greater certainty than that of a simple prediction and promise even such a certainty as the giving of a pledge or the suffering us to take possession in our name of an estate 3dly They have it in spe â—ide in the sure belief and certain expectation of it Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By faith and hope we praeoccupy and fore tast those eternal and excellent delights which God hath prepared for us The certain expectation in some measure affecteth the heart as if they were already injoyed This hope is not a fancy like the supposal or bare imagination of a begger what an happy life he might lead if he were a King but the expectation of a Prince who is the undoubted Heir of the Crown and knoweth that one day he shall possess it 4thly In primitiis in the first fruits which are grace and comfort and begun Communion with Christ which are both a tast how good and a pledge how sure called the earnest Eph. 1.13 Our present Communion with Christ and delight in him 't is an Heaven upon Earth as the sweet odours of Arabia are smelt in the neighbouring Countries 2. Here is a certain confidence We know 'T is not only we think or we hope but we know No man calleth that knowledge which is but a conjecture Therefore a certain knowledge is here understood a knowledge not built upon probabilities but certainties only here will be the question whether this knowledge that I shall be saved or go to Heaven when I dye be the knowledge of faith or the knowledge of sense I answ It is both The Scripture sometimes expresseth it barely by knowing sometimes by believing 1. By knowing as 1 Joh. 2 3. We know that we know him if we keep his Commandments and 1 Joh. 3.14 We know that we have passed from death to life because we love the Brethren 1 Joh. 413. Hereby we know that we dwell in him and he in us because we love the Brethren In all which places it implieth Spiritual sense we feel it we find it to be so by reflection upon our selves Again sometimes our particular happiness or the grace of God to us is made to be a matter of Faith Rom.
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 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 This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
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
naturally to be dreaded and avoided Christ would never have prayed against it 2dly Vpon these terms Death is sweetned to them They readily submit to it as the nature of it is changed And by Christs Death it 's made their friend a passage to an endless Life 1 Cor. 3.22 Rom. 8.38 Death shall not separate from but make way for their full enjoyment of the Love of God in Christ Jesus 2d Obj. But must all sincere Christians thus groan and long Many are so far from groaning and longing to depose this Tabernacle That they groan at the least thought of the dissolution of it Some there are that can venture to die but very few that can desire to die Answ. 1. Somewhat of this there must be in all that believe they all groan in this Tabernacle and desire to be dissolved Paul speaketh in his own name and the name of all who are like minded with himself for no man is unwilling to be happy and attain his end How is it an happiness if it be not to be desired and groaned after How will you vanquish Temptations if you cannot lay down Life and all at Christs feet so you may have the Heavenly Inheritance How can you labour for that which you do not earnestly desire and groan after How can you make good your intire surrender of your self in the Covenant of being and doing what God will have you to do and be Of living to God and dying to God Rom. 14.7 8. at least submit to die and to be ready when God shall call you 2dly Much of what is here expressed may belong to an Heroical degree of grace not vouchsafed to all Christians All cannot attain to this measure and height But yet still we must be growing up to this frame of heart Here are marks to aim at marks to try by The marks to aim at are propounded for our imitation the other are proofs of our sincerity We are every day to grow up more more into such an Heavenly Spirit to humble our selves that after so long a profession of the name of Christ we come short We should take occasions thence to provoke our selves to get the same dispositions and affections which Gods eminent Servants have 3d. Obj. But this wishing and longing for Death seemeth to have somewhat of sin in it Men in a passion and when disappointed in the world seem to be weary of their lives We have instances in Scripture The murmuring of the Israelites in the wilderness Would to God we had died in Aegypt c. Answ. 1. There is a difference between Velleity and a Volition Serious desires and passionate expressions In a pet or passion we wish for many things which really we desire not and are loth God should take us at our words Now the Saints desire to be dissolved and to enjoy another state is quite another thing 2dly There is a difference in the grounds and reasons of both these desires As 1. You ought not to wish for Death in a passion and pet and fit of discontent as Jonah 4.3 Therefore now I beseech thee take my Life from me for 't is better for me to die than live 'T is an impatient wish since he could not get his will Death is the Ordinary refuge of imbittered Spirits and the back door which we seek to get out at through impatience weariness of Life pride and contest with providence nothing will please then bus Death to be rid of all these troubles in a passion pet when you have not something which you would have 'T is meer pride that swelleth the Heart with discontent wishing our selves out of that Condition God hath put us into Now thus the Saints do not desire Death because they cannot have their full of worldly injoyments or meet with many Crosses and disappointments here These are carnal grounds 2dly Deep sorrow or some sharp affliction or difficulty that we meet with in our callings as Elijah 1 King 19.4 requested for himself that he might die 3dly From peevish doating Love as David 2 Sam. 48.33 O Absolon my Son my Son my Son would to God I had died for thee But Affirmatively what are the grounds of the Saints regular groaning and desires 1. An Heart dead to the world and weaned from the pleasures honours and profits thereof and firmly fixed upon Heavenly things As in the Text this better House longing for the time when our Souls shall be freed from sin and enlarged for the perfect Love of God our Bodies Fashioned like unto Christs Glorious Body Phil. 3.20 21. When we shall live with Angels and glorified Saints when we shall see Christ as he is and be like him and behold God face to face These things draw forth their desires 2dly Some competent assurance of the Love of God in Christ We that know we have an House Eternal in the Heavens we groan 3dly Love to Christ Phil. 1.23 A panting after a nearer union and more intimate fellowship with him Love cannot endure the absence of the beloved They would be filled up with the feeling of his Love and abound with Love to him again and delight themselves in his immediate presence 3dly There is a difference in the manner 'T is with resignation and submission to Gods will Phil. 1.24 Nevertheless to abide in the flesh is more needful for you as long as God hath service for them to do For we must not seek our own contentment in dying or living but absolutely submit to the will of God Well then these desires and groans after happiness are quite different from the passionate wishes that drop from us sometimes They that give way to them do not desire Death as a release from sin nor as a Chariot to convey us to the place where we would be with God for ever But out of some present imagined and real bitterness They fly to Heaven as their retreat or reserve for the present 1. Use is Information 1. It shews us what an argument we have that there is a better estate provided for us hereafter Because the people of God are groaning and earnestly desiring as unsatisfied with their present Condition We are now like fish in a Pail or small Vessel of water which will only keep us alive we would fain be in the Ocean surely then there is an happiness provided for us in the other World How doth this prove it 1. The disposition and instinct of nature towards happiness in general yea eternal happiness is an argument much more the desires of the Saints All men would be happy Man's Soul is a Chaos of desires like a spunge it 's thirsty and seeketh to fill its self Psal. 4.6 There be many that say Who will shew us any good Yea an Eternal happiness They grope about after God Acts 17.26 as the Blind Sodomites about Lot's Door The Soul of man cannot be satisfied here our sore still runneth upon us This being the constant universal disposition of nature sheweth
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
their bodies but assoon as they are separated from the Body go to their place and state of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of their everlasting Imprisonment So Luke 16.23 24. And in Hell he lift up his eyes being in torment and seeth Abraham afar off and Lazarus in his bosom God is not more prone to punish than to reward if the wicked be in their final Estate assoon as they dye the Saints are in their happiness presently upon their dissolution On the other side Heb. 12.22 The Spirits of just men made perfect The Souls of men unclothed and divested of their bodys too these come How could these things be said if they did lye only in a dull sleep without any life sight joy or any act of love to God Present sleep 't is a burden to the Saints as 't is an Interruption to their Service though a necessary refreshment to their Bodys 4. That Argument also proves it Col. 1.20 That Christ by the bloud of his Cross hath reconciled all things to God both in Heaven and in earth He meaneth the universality of the Elect whether already Glorifyed or yet upon the Earth it cannot be said of the Elect Angels who never sinned and therefore were never reconciled Se nunquam cum matre in gratiam rediisse c. But only confirmed in grace and put beyond all reach and possibility of sinning and so the things in Heaven which are reconciled are the Souls of the Godly who departed in the Faith 5. That place also proveth it Luke 20.37 38. Now that the dead are raised even Moses shewed at the Bush when he called the Lord the God of Abraham and the God of Isaac and the God of Jacob. For he is not a God of the dead but of the living for all live to him The Sadduces denyed the Immortality of the Soul as well as the Resurrection of the body and say that there was no state of life after this Christ disproveth both by a Notable Argument I am the God of Abraham and the God of Isaac and the God of Jacob. For he is not the God of the dead but of the living for they all live to him The words were spoken by Moses after their deceasing not I was but I am the God of Abraham God said after their decease that he was still their God And therefore those that are departed out of the World live another life The Souls of the just are already in the hands of God and their Bodys are sure to be raised up and united to them by the power of God 6. My next place shall be Luke 16.9 And I say unto you make to your selves friends of the unrighteous Mammon that when ye fail they may receive you into everlasting habitations What is that time of failing 'T is not meant of condemnation in the Judgment for there is no escaping or reversing that sentence therefore 't is meant of the hour of death then are we received into everlasting habitations and our Everlasting habitation is Heaven 7. And lastly from Luke 16.22 And it came to pass that the Beggar dyed and was carryed by the Angels into Abrahams bosom By the â—osom of Abraham is meant Heaven and Hell is opposed to it and 't is explained he is comforted but thou art tormented Lying in the Bosom is a Feast Gesture as Mat. 8.11 A greater expression of love for the most Beloved disciple lay in the bosom of the Principal person at the feast and Mat. 13.43 Then shall the righteous shine forth as the Sun in the kingdom of their Father Basil telleth us of the forty Martyrs exposed naked in a cold frosty night and to be burnt next day that they comforted one another with this consideration Cold is the night but the Bosom of Abraham is warm and comfortable 't is but a nights enduring and we shall feel no more cold but be happy for evermore Well then here is proof such as is fit in the case in things future we are doubtful and of the state of the Soul we are in a great measure ignorant Therefore God hath discovered these things to us in his word 1. Use. Well then here is great comfort for those that are now hard at work for God the time of your refreshing and ease is at hand 2. To support us against the Terrours of death In Martyrdom if you are slain the sword is but a key to open the door that you may presently be with Christ if strangled the Animal life is put out that the Heavenly may begin if burnt 't is going to Heaven in a Fiery Chariot In the general death cannot separate us from the Love of God in Christ Rom. 8 38 39. Though we dye the Soul is capable of loving God and being beloved by him 3. To support us under the pains of sickness 'T is but enduring pain a little longer and in a moment in the twinckling of an eye you shall be with God Angels will bring you to Christ and Christ present you to God and then you shall enjoy an Eternal rest 4. Here is comfort to the dying Commend your Souls to God as Stephen Acts 7.59 Lord Jesus receive my spirit There is a Redeemer ready to receive you heaven will be your residence and God will be your happiness and portion for ever 3. Doct. This presence with the Lord is earnestly desired and chosen by the saints as far more pleasing to them than remaining in the Body 1. The thing its self is true that presence with the Lord is infinitely much better than remaining in the Body and will abundantly recompense the absence from it Gods gracious presence is better than life bodily Psa. 63.3 Thy loving kindness is better than life 'T is that which giveth a value to life its self without which it were little worth Alas what should we do with humane nature or a rational Soul if it were not capable of loving knowing and injoying God what Imploy it only to cater for the Body that is to act but as an higher and wiser sort of beast Life is no life without God then we do live when we live to him injoy him and his love Now if his gracious presence is more worth than life what then is his glorious presence Phil. 1.21 To me to live is Christ and to dye is gain A Christian loseth nothing by death but he gaineth abundantly more by his being present with Christ. And the 23th verse I am in a strait betwixt two having a desire to depart and to be with Christ which is far better There is no proportion between the choicest Contentments which we attain unto here even those which are Spiritual and that Blessed estate which the Saints injoy hereafter Now there being such a disproportion in the things themselves there should be in our desires and our choice for we are to Judge and be affected according to the nature or worth of things otherwise we act not only irrationally
only to redeem us from the displeasure of God and the Rigour of the Law but from all iniquity Titus 2.14 From a vain conversation 1 Pet. 1.18 From this present evil World Gal. 1.4 Our dying to sin is a part of Christs purchase as well as pardon he purchased a vertue and a power to mortify sin bought sanctification as well as other priviledges paid down a full price to provoked Justice to deliver us from the slavery of fin and that the word and Sacraments might be sanctifyed to convey and apply this grace to us Eph. 5.26 That we might be incouraged 5. By way of pattern Christ hath taught us how to die to sin by the example of his own death that is he denied himself for us that we might deny our selves for him and suffered pain for us that we might the more willingly digest the trouble of mortification when Christ pleased not himself will you make it your business to please the â—lesh and gratify the flesh When he loved you and gave himself for you will not you give up your lusts which are not worth the keeping 'T is true our sinful nature is not extinguished without grief and pain and trouble but was not Christs death a death of sorrow and trouble of all deaths most painful and shameful shall we wallow in fleshly delights when Christ was a man of sorrows The World must be crucified Gal. 6.14 And the flesh crucified Gal. 5.24 That is it is to be put to death It implyeth crucifixion with grief and shame as sin is rooted in self love and a love of pleasure so it must be mortified by self denial and godly sorrow If nature shrink and cannot brook this discipline remember Christs agonies 1. USE To press us to make use of Christs death for the mortifying of sin 'T is useful two ways especially 1. By way of obligation and ingagement As Christ dying bound all those that profess union with him to die also to die to sin as he died for â—in which obligation we consented to in baptism Therefore unless we mean to disclaim all union with Christ to rescind and disannul our baptismal vow or make it a meer mockery we are strongly ingaged to oppose resist set about the Mortification of sin in which the spectacle of Christs hanging and dying upon a cross will be a great help to us and his love shewed therein strengthen the obligation and his self denial and not pleasing himself a notable pattern for us to write after him Christ undertook that serious worshipers should serve him 't was a part of his Stipulation on the cross We that are baptized into Christ have put on Christ consented to his ingagement and count our selves dead in his death Therefore we should cast away sin with indignation Hes. 14 8. What have I any more to do with Idols But because 't is not done in act assoon as 't is done in vow and resolution Therefore let us every day grow more sensible of the evil of it Jer. 31.18 More careful to eschew the occasions of it Job 31.1 I made a covenant with mine eyes Let us use all the means which tend to the subduing of it by prayer For this I sought the Lord thrice 2 Cor. 12.8 And Col. 3.5 Mortify your members which are upon earth Let us weaken the root of it which is an inordinate love of the World and hear the word with this end that sin may be laid aside and we grow in mortification as well as vivification 1 Pet. 2.1 2. Let us deal with it as the Jews served Christ and let this be our dayly task 2. By way of incouragement Depend on the vertue and grace purchased by his blood and sufferings There is a double incouragement in this work 1. Because of the great vertue purchased and strength and assistance vouchsafed Phil. 4.13 I can do all things through Christ that strengthens me 2. The certainty of the event 'T is secured to the serious Christian and therefore the Scripture speaketh of it as done already We are dead your old man is crucified with Christ. I am crucified with Christ Which giveth great strength and courage in our conflicts with sin we may triumph before the victory SERMON XXIX 2 Cor. 5.15 That they which live should not henceforth live to themselves but to him that died for them and rose again WE are still upon the second fruit of Christs purchase he died that we might die in a conformity to his death and he died that we might live with a respect to his resurrection His death is the merit of it but his resurrection is the pattern pledge and fountain of this new life I propounded to speak 1. Of the fruit its self the grace of the new life wrought in us in conformity to Christs resurrection 2. The aim and tendency of that life Which is to refer all our actions to God that they which live should not henceforth live to themselves but to him that died for them and rose again The Aim is propounded 1. Negatively Not to themselves 2. Affirmatively But to him that died for them and rose again 1. Negatively Not to themselves to their own ease honour and profit their own wills own interests and own ends 2. Positively To him According to his will for his honour and Glory Doct. The duty and property of the spiritual life is to refer all our actions not to self but to God For proof of the point take one place for both Rom 14.7 8. For none of us liveth to himself and no man dieth to himself for whether we live we live unto God or whether we die we die unto the Lord for whether we live or die we are the Lords A Christian is not his own man and therefore liveth not to himself but he is the Lords in his person all his relations injoyments conditions interests he is the Lords by every kind of right title hath not power over the least action that he doth or comfort he injoyeth if health wealth uses it for God if Children loves them in order to God and therefore referreth all to God In the Text the Apostle saith none of us none of those that are in Christ the Apostle speaketh of weak and strong Christians they all agree in this and he shrewdly implyeth that he thaâ— liveth to himself is none of Christs Now not to self for self denial is required as our first lesson Matth. 16.24 If any man will come after me let him deny himself Christ telleth us the worst at first So see how peremptory Christ is Luke 14.26 If any man come to me and hate not Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my disciple 'T is to late for the vote of man and foolish reason to interpose out of hope to get this Law repealed No 't is unalterably stated that no interest of ours no not life its self which
Sermon 29 is the last Sermon and what follows with Sermon 30 is the first Sermon on this verse FRom these words we have the 2d fruit of Christ's Death and Purchase he died that we might die in conformity unto his Death and he died that we might live with a respect to his Resurrection and therefore as I have spoken of our dying by the Death of Christ so must I speak now of our living in the Life and in the Resurrection of Christ. His Death is the Merit of it but his Resurrection is the Pattern and Fountain of it His Death is the merit of it for it is repeated here again He did not only die that we might die but he died that we might live He died for all that they which live should not henceforth live unto themselves c. But then his Resurrection is the Pattern and the Fountain of it for therefore is the clause inserted that they might live to him that died for them and rose again Now in this verse there are two things 1. The fruit itself The new life with respect to the Resurrection of Christ And he died for all that they might live 2. The aim tendency ordination of that life which is to refer all our Actions to Gods Glory to guide them by Gods will That they should from henceforth live not to themselves c. Now this end aim and tendency of the new life 't is propounded Negatively Not unto themselves This is mentioned because a man cannot live to God till he hath denied himself Spiritual life is but a recovery out of self-love Before the Fall there was no such thing as Self contrary to or distinct from God set up either in an opposite or divided sense from God But when Man fell from God self interposed as the next Heir as an Idol not God therefore the great work and care of Religion is to draw us from self to God Not to themselves that is not to their own wills ends and interests But it is positively exprest too that they should live according to the will and for the glory of God For the first of these the fruit itself I shall speak of the life itself that we have by vertue of Christs Resurrection that they which live that is Spiritually some indeed expound it Judicially they that live in a Law sense they are freed from death to which they were obliged by Adam and which they deserved by the merit of their own sins But though that be included it is not the full and formal meaning of the clause For as the Death mentioned in the former verse is to be interpreted of the Mystical Death so by consequence this Living is to be interpreted of the Spiritual Life by bestowing of the Holy Ghost upon us Of this I shall speak under this point namely Doct. That by vertue of Christs Death and Resurrection Christians obtain the grace of a new life In opening of this I shall 1. Shew that there is a Spiritual Life and what it is 2. The respect that it hath to the Resurrection of Christ as the Spiritual Death hath to his Death First That there is a Spiritual Life There is a Natural and Human Life and there is a Spiritual and Heavenly Life The Natural and Human Life is nothing but the civil and orderly use of Sense and Reason and there is a Spiritual and Heavenly Life which is nothing but supernatural Grace framing and disposing the whole Man to live unto God It is supernatural Grace because we have it by vertue of our union with Christ John 6.57 As I live by the Father so he that eateth me shall live by me Mark when we have eaten Christ when we are united to Christ that is take it out of the Metaphor as our Food becomes one with our substance so when we are united to Christ so as to become one Spirit then we live by the influence and vertue of his Spirit In the Life of Nature we live by the influence of his general Providence but in the Life of Grace by the power of the Holy Ghost therefore it is called The Life of God Eph. 4.18 Being alienated from the Life of God that is to say that Life which God worketh in us by the communication of his Spirit Now by this supernatural Grace this gift of the Spirit we are framed to live unto God For this life as it hath another principle distinct from that of the Natural Life so it hath another end The operations of the Creature are sublimated and raised to a higher end Here in the Text the Apostle shews the ordination and tendency of this Life that it is not to our selves but it is to him that died for us and rose again And Gal. 2.19 I am dead to the Law that I might live unto God It is a Life whereby a man is enabled to act and move towards God and for God as his utmost end and his chief good The Natural Life is to itself as water riseth not beyond its Fountain and that which is born of the flesh can go no hâ—gher then as fleshly Inclinations carry it But the Spiritual Life is a power enabling us to live unto God Rom. 14.8 Whether we live we live unto God c. when we only mind self-interest and act for the conveniencies and interests and supports of the outward Life then we do but walk as men 1 Cor. 3.3 This is but according to the motions and to the bent of a Natural Principle But if we would live as Christians or as new Men then we must live at a higher rate God must be at the end of every action Thus you see what it is Now because of the Term Life I shall shew 1. The Correspondence 2. The difference between it and the common Life First The Correspondence and likeness that is between the common Life that other men live and this life of Grace that Christ died for us that we might live and is wrought in us in conformity to his Resurrection for therefore they go under the same name They are alike in many things 1. The Natural Life supposes Generation so does the Spiritual which is therefore exprest by Regeneration or by being born again John 3.3 1 John 2 27. Now look as in Natural Generation we are first begotten and then born so here there 's an Act qua Regeneramur by which we are begotten again and qua Renascimur by which we are born again There is an Act of God by which we are begotten again viz. by the powerful influence of Grace upon our Hearts accompanying in the Word James 1.18 and there 's an Act of God by which we are born again viz. when the New-creature is formed in us and begins to discover it self Being born again not of Corruptible Seed but of Incorruptible Effectual calling and Sanctification are these two Acts by the one we are begotten by the other born the one may be called
during his personal abode in the World Even then an outward ceremonious respect to his person was not so pleasing to him as a serious attention to his Doctrine and counsel and ever met with a correction and reproof from Christ rather than approbation and acceptance with him at least Christ aimed at some higher thing which was of more value and esteem with him Search all his life You read of some that desired to see him John 12.20 21 22 23. Some Greeks that had a curiosity to see his person and be more familiarly acquainted with him Now Christ teacheth that the true means to know him to Salvation was not to see with the eyes of the Body but by faith in the Spirit as lifted up to glory they impartially propound the matter to Philip and he consults with Andrew and both of them present their request to Christ but he diverts to the Doctrine of the cross and the glory that should ensue to teach them to lay aside doating on his bodily presence and to think of communion with him in his sufferings and the duty that belonged to his exaltation They came to see a man lately cryed up by popular applause and to gaze on him who was made so famous in the late triumph So when some depended upon their hearing of him and resort to his Doctrine he telleth them this would not do without other things Luke 13.26 Then shall ye begin to say We have Eaten and Drunk in thy presence and thou hast taught in our streets Yet if there be no more but kind converse or an outward resort to his ministry as to an ordinary man I know you not This acquaintance is disclaimed Some that not only heard but commended him as that forward Woman Luke 11.27 28. And a certain Woman lift up her voice and said unto him blessed is the womb that bare thee and the paps which thou hast sucked but he said Yea rather Blessed are they that hear the word of God and keep it Yea rather 't is a reproof Oh no Woman that 's a blessed thing to hear the word of God and keep it That 's not the use to applaude the person but obey the Doctrine Still he calleth for a more spiritual respect When they told him that his kindred his Mother and Brethren stood without to speak with him Matth. 12.47 to the end Christ saith Whosoever doth the will of my Father which is in Heaven the same is my Brother Sister and Mother Believing in Christ and obeying Gods will rendereth us more acceptable than if we did touch him in blood and kindred Augustine saith of the Virgin Mary Beatior Maria percipiendo fidem Christi quà m concipiendo carnem Christi Materna propinquitas c. That she was more happy in carrying Christ in her heart then conceiving of him in her womb So Mark 5.18 19. When Christ had cured a man that was possessed of a whole Legion of Devils he prayed him that he might be with him Howbeit Jesus suffered him not but bid him go home to his friends and tell them how great things the Lord hath done for thee and hath had compassion on thee Our love to Christ is better shewn not in our humane and passionate affections to his bodily presence but in performance of those religious services he requireth of us he lingered after his bodily presence but Christ expected not the offices of humane conversation but duty and obedience to his commands from him So there is a famous Instance of Christs entertainment at Bethany Mark â—0 38 to the end There were two Sisters severally imployed Martha busied in the Ministries and Services of the outward entertainment but Mary sat at Christs feet the posture of disciples and heard his word The one careful to entertain Christ in her heart the other into her house Christ where ever he came was willing to improve the opportunity and to leave some spiritual blessing behind him He came not to be feasted but to refresh Souls Martha complaineth of Mary as if her devotion had been unseasonable to leave the burden of the houshold affairs to her alone but Christ sheweth Mary's respect was more pleasing to him than Martha's hearkening to his word rather than making provision for his person Many would seem to gratify Christ with an outward and carnal respect but do not hearken to his gracious words So in other things weeping for him when he went to suffer Luke 23.28 Weep not for me ye Daughters of Jerusalem but weep for your selves and Children That would not comport with the end of the death of Christ. Which was not to be looketh upon as a spectacle of humane calamity but as a mystery of higher consideration and God looked for more noble and spiritual motions than this passionate condoling So to fight for him Peter was in a rage when they came to attacque Christ and therefore draweth on an whole Troop John 18.11 Put up thy Sword in thy sheath Peter The cup which my Father hath put into my hand shall I not drink of it Peters act seemed to express much zeal and affection to Christs person but Christ sheweth that he was appointed for an higher purpose and checketh Peter for his rashness Nay the Disciples languishing for the comforts of his bodily presence Then Christ told them John 14.15 If ye love me keep my commandments When a man is ready at our command willing to do what we would have him to do 't is a sign of his love to be up and be doing is a sure manifestation of obedience So John 20.27 Touch me not for I am not yet ascended to my Father but go to my Brethren and say unto them I ascend Mary Magdalen was now faln at Christs feet and embraced them Matth. 28.9 They came and held him by the Feet and worshipped him In an humble and affectionate devotion she hangeth about our Saviour but Christ forbids this embracing touch me not it comes of humane affection out of a compliment but Christ rejects this Testimony of her love and directs her to a more acceptable service to carry tidings to his Brethren of his Resurrection And 't is more acceptable and pleasing to him to be about our Service and doing good in our station than to be performing these offices of humane love and kindness to his person entertaining him seeing hearing him weeping for him defending him Otherwhiles he bids them come to him Luke 24.39 Handle and see for a Spirit hath not flesh and bones as ye see me have for a confirmation of their Faith 2. There is a knowing Christ after the flesh since his ascension into Heaven 1. By a naked profession of his name without conformity to his Laws There are Disciples in name and Disciples indeed John 8.31 If ye continue in my word then are ye my Disciples indeed Christ hath some Disciples who are so in reality and others who are so in shew only there is no true ground of