Jesus Christ required and so much spoken of in Scripture I will content my self but with two Reasons at this time 1. Faith in Christ is most fitted for the acceptance of God's free Gift Faith and Grace do always go together and are put as opposite to Law and Works Rom. 4. 16. It is of Faith that it may be of Grace Eph. 2. 8. For by Grace ye are saved through Faith and not of your selves it is the Gift of God not of Works left any Man should boast Faith establishes and keeps up the Interest and Honour of Grace for it is the free Grace and Favour of God to condescend to the Rebel World so far as he hath done in the new Covenant We present our selves before him as those that stand wholly to his Mercy have nothing to plead for our selves but the Righteousness and Merit of our Redeemer by virtue of which we humbly beg Pardon and Life to be begun in us by his Spirit and perfected in Glory 2. Why Faith in Christ Because the way of our Recovery is so strange and wonderful It can only be received by Faith Sense cannot convey it to us Reason will not and nothing is reserved for the entertainment of this glorious Mystery Pardon and Salvation by our Redeemer but Faith alone If I should deduce this Argument at large I would shew you nothing but Faith or the Belief of God's Testimony concerning his Son can support us in these Transactions with God The Comfort of the Promise is so rich and glorious Sense and Reason cannot inform us of it Eye hath not seen nor Ear heard nor can it enter into the Heart of Man to conceive 1 Cor. 2. 9. the things God hath prepared for them that love him It is not meant only of Heaven but of the whole Preparations and rich Provisions God hath made for us in the Gospel It is not a thing can come to us by Eye or Ear or the conceiving of Man's heart we only believe and entertain it by Faith And then the Persons upon whom it is bestowed are so unworthy that certainly it cannot enter into the Heart of Man that God will be so good and do so much good to such Adam when he had sinned grew shy of God and ran away from him Besides the way God hath taken for our deliverance is so supernatural God so loved the World that he sent his only begotten Son that whosoever believeth on him should not perish but have everlasting Life That God should become Man that he should submit to such an accursed Death for our Sakes is so high and glorious it can only be entertain'd by Faith Besides our chief Blessedness lies in another World He that lacketh Faith is blind and cannot see afar off Here in this lower World where our God is unseen and our great Hopes are to come where the Flesh is so importunate to be pleased where our Temptations and Trials are so many and Difficulties so great we are apt to question all and we can never keep waiting upon God were it not for Faith and a steady Belief in the Lord Jesus Christ. For these Reasons if you look into the Scriptures it is why Faith is so much insisted upon that we may keep up the honour of God's Grace and because this Grace of the Redeemer is so mysterious and wonderful 4. The Use of these two Graces discover their Nature What is Faith and Repeatance Repentance towards God is a Turning from Sin to God The Terminus à quo of Repentance is our begun Recovery from Sin and therefore called Repentance from dead Works Heb. 6. 1. The Terminus ad quem to which we return is God and our being devoted to God in Obedience and Love God never hath our Hearts till he hath our Love and Delight till we return to a Love of his blessed Majesty and delight in his Ways This is called in Scripture sometimes a turning to God in many other places a seeking after God a giving up our selves to God 2 Cor. 8. 5. They gave up themselves to the Lord. This is the Repentance by which we enter into the Gospel-State Now what is Faith Besides an Assent to the Gospel which is at the bottom of it It is a serious thankful broken-hearted Acceptance of the Lord Jesus Christ that he may be to every one of us what God hath appointed him to be and do forevery one of us what God hath appointed him to do for poor Sinners It is serious and broken-hearted done by a Creature in misery and thankful for such a wonderful Benefit a trusting to this Redeemer that he may do the Work of a Redeemer in our Hearts to save us from the evil of and after Sin And thus I have briefly opened this necessary Doctrine as clearly laid down in the Scripture And this is your Entrance in the Evangelick State II. For our Continuance therein For we must not only mind our Entrance but our Continuance Our Lord Jesus tells us of a Gate and a Way the Gate signifies the Entrance and the Way our Continuance And we read of making and keeping Covenant with God we read of Union with Christ that is our first Entrance for this Faith is the closing Act and exprest sometimes by a being married to Christ. But there is not only an Union with Christ but an Abiding in him Abide in me and I will abide in you Now as for our Continuance I would shew you that the first Works are gone over and over again Faith and Repentance are still necessary For the Righteousness of God is revealed frm Faith to Faith And Repentance is still necessary But I shall only press two things First New Obedience Secondly Daily Prayer 1. New Obedience is required 1 Ioh. 1. 7. If we walk in the Light as he is in the Light we have fellowship one with another and the Blood of Iesus Christ his Son cleanseth us from all Sin Holy Walking is necessary to the continuance of our being cleansed from Sin and therefore Mercy is promised to the forsaking of our Sins Prov. 18. 13. He that confesseth and forsaketh his Sins shall find Mercy 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 Our Hearts were not sound with God in the first Covenanting if we undo what was done If we build again the things we have destroyed then we are found Transgressours Gal. 1. 18. Well then a Man that seeks after Pardon seeks after it with the ruine and destruction of Sin Sin was the greatest Burden that lay upon his Conscience the Greivance from whence he sought ease the Wound pain'd him at Heart the Disease his Soul was sick of And was all this Anguish real and shall a Man come to delight in his Sores again and take up the Burden he groaned under and tear open
not please you so much as when they desire you to teach them and instruct them in their Duty that they may not offend God and you When you ask temporal Things of God you do not sin for God hath given a Liberty to ask daily Bread but when you ask Grace that you may be free from Sin that you may not offend God or be a Scandal to the Gospel this is most pleasing to God When Solomon had asked Wisdom and not Riches and Honours the thing pleased the Lord. These Prayers are most acceptable to God they will bring their Answers with them then you set your Redeemer about his proper work for God sent him to bless you in turning every one of you from your Sins Nay if you beg only for Pardon and do not mind the Destruction of Sin you are no more willing to be saved than the Devils are Certainly the Devils are willing to be saved from the Wrath of God Every Creature seeks its own ease and they would be eased of their Torments Every one would have Eternal Life Evermore give us this Bread But you are unwilling to be saved upon Christ's Terms if you will not let him mortify your Lusts and submit to his Healing 3. If this be the Mediator's great Blessing to turn you from your Sins then it follows that those who have their Corruptions most mortified are the best Christians the Redeemer hath been at work in their Hearts and they have most of the Mediator's Blessing He is not the best Christian that hath the most plausible Gifts that can with Art and Parts best perform outward Duties that hath the strongest Memory clearest Apprehension readiest Elocution but he that hath an humble mortified holy pure and self-denying Spirit for this is a more weighty Point of Christ's undertaking to make you Holy Humble and Meek than to furnish you with Gifts and make you free in speech Again he is not the best Christian that hath most fanatical Raptures of Joy or pretended Admirations of Grace but he that is crucified to the World and hath felt the Power of Christ's Death Many who are not careful watchful and exact in their Conversations yet will pretend to live upon Christ and think they need not be so scrupulous to be troubled about their Sins These neglect the main End of Christ's coming which was to turn every one of us from our Iniquities 4. It shews the Necessity and Excellency of Holiness The Necessity of it will appear thus it is not only an Evidence of our Interest in the relative Priviledges such as Pardon Adoption and the like nor only necessary by way of Gratitude for Salvation received but it is necessary as a part of Salvation it self This is the Salvation the Blessing of the Redeemer this is the thing wherein he hath shewed his free Grace in that he hath purchased the Spirit to heal our Natures and restore the Image of God to us which was defaced by Sin Herein is Christ a Saviour in saving his People from their Sins and he hath saved us by washing us in the Laver of Regeneration And once more It is not only a main Part of our Salvation but a necessary Means to obtain the rest No obtaining Pardon without Conversion nor Heaven till Sin be quite done away 2dly The Excellency of Holiness appears For this End we are redeemed by Christ Luk. 1. 74 75. And renewed by the Holy Ghost Eph. 4. 24. Yea our everlasting Blessedness consists in the Perfection of Holiness Eph. 5. 27. 5. It informs us how much Christians are to blame that they improve their Christianity no more to get Power and Strength against Sin Christ consider him as a Prophet Priest or King doth still discover himself to be one that came to take away Sin As a Prophet he hath given us such a Doctrine as is fit for such an use Ioh. 17. 17. His Word is the best Glass wherein to see Corruption The highest Motives in the World are propounded to purge it out His Calls Promises and Threats are all to take away Sin And as a Priest he hath paid the Price that was necessary to preserve the Honour of God's Justice that there might be no stop in the way of that abundant Grace and that we may have the Gift of the Spirit 1 Ioh. 1. 7. Because his Blood was that meritorious Price that was shed that we might be turned from Sin and this Blood is pleaded before God He lives for ever to make Intercession for you that in all your Conflicts and Temptations you may have necessary strength against Sin As a King he doth powerfully by his Spirit maintain his Interest against the Devil World and Flesh and helps you to overcome Sin He is the Captain of your Salvation Yet lamentable it is to see what a poor cowardly Spirit is in most Christians how soon captivated with every slender Assault and petty Temptation and their Resolutions so soon shaken not so much for want of Strength as Sluggishness and Cowardise and want of Care Men spare their pains and then cry out they are impotent when there is such Grace provided in the Redeemer Like lazy Beggars that personate and act Diseases because they would not work they are not able to stand before the slightest Motions of Sin because they do not stir up themselves and improve the Grace they have or might have by Christ. Certainly idle Complaints of Sin will not become those that profess an Interest in Christ for his main great Undertaking which is by all Methods carried on still is the taking away Sin So much for the Information II. Take home with you this Truth in your Hearts That Christ's work is to turn you from Sin and it is the great Blessing we have from him in the New Covenant Then do not neglect this Work nor contemn this Blessing You know the Fault of those they made light of these things Especially do not resist this Work nor grieve the holy Spirit of Christ which would work it in you and quench not his sanctifying Motions rather deliver up your selves to all his healing Methods and be so far from resisting that you should improve the Power of his Grace every day He turns us indeed by way of Efficiency but we turn our selves by Submission to his blessed Motions He draws and we run after him Therefore every time Christ offers this saving Help thou art put to thy choice whether thou wilt have Christ or Sin to reign over thee Christ that doth it for thee must do it in thee Christ is the Author that turns but the Sinner is the Subject and he first works upon you and afterwards he works by you He converts you to God by the victorious Impressions of his Grace and afterwards ye through the Spirit do mortify the Deeds of the Body We cannot do it Christ must do it but he will do it in his own way He hath sanctified Ordinances to convey this to you
God 1. The consciousness of God's displeasure and the fear of his Wrath should make offers of Pardon acceptable to us When Sin entred into the World Fear entred with Sin The grand scruple which haunteth the guilty Creature is how God shall be appeased and the Controversy taken up between us and his Justice Micah 6. 6 7. Wherewith shall he be appeased and what shall I give for the Sin of my Soul We fear Death and Punishment from a Holy and Just God and this is the bottom cause of all our Troubles Therefore till the forgiveness of Sin be procured for us and represented to us upon commodious Terms we know not how to get rid of this Bondage the Justice of the Supream Governour of the World will be ever dreadful to us These fears may be for a while stifled in Men but they will ever and anon return upon us Now let us admire the Wisdom of God who hath provided such a suitable remedy to our Disease as reconciliation and remission of Sins by Jesus Christ. And that God shewed himself so ready to pardon us who are so obnoxious to his Wrath and vindictive Justice 2. The other great Priviledg offered in the Covenant is Eternal Life which suiteth with those desires of Happiness which are so natural to us Corrupt Nature is not against the offers of Felicity We would have Immunity Peace Comfort Glory none would be against his own Benefit but every one would be willing to be freed from the curse of the Law and the Flames of Hell and enjoy Happiness for evermore Though we be unwilling to deny the Flesh and renounce the Credit Pleasure and Profit of Sin and grow dead to the World and worldly things yet never was there a Creature heard of that would not be happy for there was never a Creature but loved himself Now the Lord in his Covenant hath brought Life and Immortality to light setled our Happiness and the way to it he promises that which we desire to induce us to that which we are against As we sweeten Pills to Children that they may swallow them down the better they love the Sugar though they loath the Aloes God would invite us to our duty by our Interest He hath told us of an Happiness full sure and near that he may draw us off from the false Happiness wherewith we are inchanted and bring us into the way of Holiness that we may look after this blessed Hope 2dly The Terms he hath required of us The Terms are either for Entrance or making Covenant with God or Continuance or keeping Covenant with God For Entrance Faith and Repentance are required 1. Faith in Christ. The World thinks Faith quits Reason and introduceth fond Credulity No there is much of the Wisdom of God to be seen in it For Faith hath a special aptitude and fitness for this Work 1. Partly in respect of God For He having design'd to glorify his Mercy and free Grace and to make our Salvation from first to last a meer Gift and the Fruit of his Love to us hath appointed Faith for the acceptance of this Gift Rom. 4. 16. It is of Faith that it might be by Grace Faith and Grace go always together and it is put in opposition to the Merit of Works or the Strictness of the old Covenant 2. As it is fittest to own Christ the Redeemer the Fountain of Life and Happiness and our Head and Husband whom we receive and to whom we are united and married by Faith 3. With respect to the Promises of the Gospel which offer to us an Happiness and Blessedness spiritual and for the most part future Unseen things are properly Objects of Faith Heb. 11. 1. Faith is the Substance of things hoped for the Evidence of things not seen 4. It is fittest as to our future Obedience that it may be comfortable and willing Now we owning Christ in a way of Subjection and Dependance and consenting to become his Disciples and Subjects other Duties come on the more easily 2 Cor. 8. 5. 2. For Repentance This is the most lively and powerful Means of bringing Men to new Life and Blessedness 1. It is most for the Honour of God that we should not be pardoned without submission without confession of past Sin and Resolution of future Obedience Common Reason will tell us that our Case is not compassionable while we are impenitent and hold it out against God Who will pity those in Misery who are unwilling to come out of it Besides it would infringe the Honour of God's Law and Government that one continuing in his Sins and despising both the Curse of the Law and the Grace of the Gospel should be pardoned and saved Repentance is often called a giving Glory to God Mal. 2. 2. Ye will not lay it to Heart and give Glory to my Name Josh. 7. 19. My Son give Glory to God and make Confession to him Rev. 16. 9. They repented not to give Glory to God Repentance restoreth God's Honour to Him as it acknowledges the Justice of his Laws The self-condemning Sinner acknowledges that God may destroy him and if he save him it is meer Mercy 2. The Duty of the Creature is best secured and the penitent Person more bound to future Obedience partly by the Vow it self or the Bond of the holy Oath into which he is entred and the Circumstances accompanying it which surely induce a Hatred of Sin and a Love of Holiness There will be a hearty Consent to live in the Love Obedience and Service of our Creator with a detestation of our former Ways When we feel the smart of Sin such a Sense of it will ever stick by us and when we are in the deepest and freshest Sense of his pardoning Mercy when we see at how dear rates he is pleased to have us and upon what free terms to pardon all our Wrongs we shall love much Luk. 7. 47. Surely they that are brought back from the Gibbet and the very Gates of Hell by such an Act of pardoning Mercy are most likely to remember the Vows of their Distress and are more ingaged to love God and please Him than others are 3. It is most for the Comfort of the Creature that a stated Course of recovering our selves into the Peace and Hope of the Gospel should be appointed to us which may leave the greatest Sense upon our Consciences Now what is likely to do so much as this apparent Change whereby we renounce and utterly bewail our former Folly and solemnly devote and give up our selves to God by Christ. Those things that are serious and advised leave a Notice and Impression upon the Soul This is the most important Action of our Lives the Setling of our Pardon and Eternal Interest The Heart is hardly brought to this to renounce what we dearly love therefore it is usually rewarded with some notable Tasts of God's Love Isa. 57. 15. God delights to revive the Hearts of his contrite Ones 2.
Gen. 37. 2. Ioseph brought unto his Father their evil Report that is their infamous Carriage which caused evil Report of them which is set down not to note his ill Will but his good Affection and Godliness 3. If the Complainer seeketh nothing but the Amendment of the Party otherwise to vent and divulge the Fault to make the Party less respected or to his Hurt is not Love but closer Malice for true Zeal is not for Destruction but for Edification 4. If he grieve that he hath cause to complain and pray for his Conversion for then it is more likely that all is done in Love Many times the Grief is personated and when Whisperers have a mind to wound to the quick they will say I am sorry to hear such a thing loth to speak of it But this is like the Archer that draweth back his Hand that the Arrow may fly with the more force But when we pray to God there is the greater Presumption of Sincerity because we explicitly make him a Party and do what we do as in his Sight and Presence 2dly Backbiting is a more publick speaking evil of our absent Brother to the impairing of his Credit Now this may be done two ways 1. With respect to the good things found in him 2. With respect to the Evil supposed to be committed by him 1. With respect to the good things found in him There are four Degrees in this 1. The first and highest is when we deny those good things which we know to be in another This is not only to wrong our Neighbour but to rob God of his own Praise for he expecteth to be glorified for all those Gifts and Graces which he hath scattered among the Sons of Men not only actively by Persons themselves but objectively by the Beholders As for Instance If God hath made any a new Creature he is to be to the praise of his glorious Grace not only actively but objectively Eph. 1. 12. Though the Man in whom this Work was wrought be silent yet the Work should speak for it self that is give occasion to Beholders to praise God Now to deny this Work is not only to wrong the Party but wrong God Thus Iob's Friends counted him an Hypocrite when upright And the People of God are often traduced as Dissemblers when yet true 2 Cor. 8. 6. Jesus Christ himself was counted a Wine-bibber because of his free and social Course of Life for he affected not a Monkish Austerity This is the highest Degree when Men plainly deny those Gifts and Graces which are conspicuous in others 2. When they do not deny but lessen the Gifts and Graces of others To extenuate and clip anothers due Praise is Envy but in honour to prefer them above our selves is Charity and Humility Phil. 2. 3. In lowliness of Mind let each esteem others better than himself Humility is content to sit in the lowest place Rom. 13. 10. In Honour preferring one another Some say this is not to be understood of that Opinion we have of others but the Respect we put upon them We are to honour others non sententia Mentis sed Actionibus Officiis that is meant of Offices of Love and outward Respect but not of the Sentiments of the Mind Certainly it is just that we should contemn no Man but give every one all agreeable Honour and Respect But that a rich Man should judge a poor Man to be in Place and Estate before him a learned Man an ignorant Man more knowing a godly Man a wicked more holy is impossible and sometimes inconvenient Therefore they understand it of condescending to mutual Offices of Love and Respect or rather detracting from our selves than others But though this Exposition might fit the latter Place yet not the former Esteeming others better than our selves must relate to the Opinions and Sentiments of our Minds therefore the Meaning is We should carry all things with that quietness and humility as if every one had a better opinion of others Wisdom and Godliness than his own And this is reasonable enough for every one that is acquainted with himself Humility will teach him to think meanly of himself or any thing that is his And his Charity will prompt him to give others all that possibly can belong to them without any Retrenchment or Defalcation 3. When we own the Good done by them but deprave it by supposing a sinister Intention Thus Satan could not deny but that Iob served God but Iob 1. 9. Doth Iob serve God for nought It is usual to count the Servants of God Hypocrites and Self-seekers and accordingly to persecute them If one be poor it is Discontent Melancholy or some fleshly Ends set him on work If mean and simple 't is their Folly and Ignorance makes them so scrupulous and precise Ioh. 7. 9. If Ministers be zealous for God they must do something for their Calling if great Men they only mind their own Interest and Advantage Where the Action is fair we are not competent Judges of the Intention of the Heart 4. When neither denying nor lessening nor depraving but when we have just occasion to speak of a Mans due Commendation we enviously suppress it Envy is a natural Sin Iames 4. 6. The Spirit that dwelleth in us lusteth to Envy And it bewrayeth it self by a dislike of other Mens just Praise This is a Sin of Omission at least therefore it is said 1 Cor. 13. 4. Charity envieth not Nothing is more contrary to the Goodness commended to us in the Gospel than such a Spirit which cannot bear the Good of another whether seen or spoken of Thus Ioseph's Vertue was an Eye-sore to his Brethren therefore they endeavoured his Destruction Charity rejoyceth in the Gifts and Graces of others as in our own but where this hath no place their Praises are our Disgrace And few there be that can say with Iohn the Baptist He must increase but I must decrease Joh. 3. 21. That is in Splendor and Fame and so confirmed the Testimony given to Christ. 2. As to Evil supposed to be committed by them 1. When we publish their secret Slips which in Charity we ought to conceal Prov. 11. 13. A Tale-bearer revealeth Secrets Certain things should have a Vail drawn over them and not be manifested without sufficient Cause But when a Man intrudeth himself into the mention of things faulty which he might with better manners and more honesty conceal 't is the Effect of a base Heart 2. When in relating any evil Action of another we use harder Terms than the quality of the Fact requireth and make Evils worse than they are Beams of Motes and Mountains of Mole-hills We should lessen Sins all that we can I mean the Sins and Faults of others Acts 3. 17. And now Brethren I wote that through Ignorance ye did it as did also your Fathers Certainly we should not aggravate things to the height nor from a simple Act determine the State of the Person
SERMONS PREACHED BY The Late Reverend and Learned Divine THOMAS MANTON D. D. LONDON Printed for Brabazon Aylmer at the Sign of the three Pigeons over-against the Royal Exchange in Cornhil 1678. The PREFACE IT may seem a just discouragement from publishing more Sermons at this time when there are such numbers abroad in the hands of all for the abundance of things useful is fatal to their value and the rareness exceedingly inhances their price If Men were truly wise Spiritual Treasures should be excepted from this Common Law yet plenty even of them causeth satiety But the following Sermons have that peculiar Excellence that will make them very valuable to all that have discerning Minds and such a tincture of Religion as makes them capable of tasting the goodness of Divine things I shall say nothing particularly here of the intellectual Endowments of the Author in which he appeared Eminent among the first nor of his Graces to adorn his Memory for a Saint that is ascended into Heaven and crown'd with Eternal Glory by the righteous Iudge needs not the weak fading testimony of Praise from Men. Besides that universal esteem he had from those who knew his Ability Diligence and Fidelity in the Work of God makes it unnecessary for them who were his Admirers and Friends And for those who are unacquainted with his Worth if they take a view of his Works formerly printed or the present Sermons that deserve equal approbation they will have the same opinion with others I will give some account of the Sermons themselves The main design of them is to represent the inseparable connexion between Christian Duties and Priviledges wherein the Essence of our Religion consists The Gospel is not a naked unconditionate offer of Pardon and Eternal Life in favour of Sinners but upon most convenient terms for the Glory of God and the good of Men and enforc'd by the strongest obligations upon them to receive humbly and thankfully those Benefits The Promises are attended with Commands to Repent Believe and persevere in the uniform practice of Obedience The Son of God came into the World not to make God less holy but to make us holy that we might please and enjoy him not to vacate our Duty and free us from the Law as the Rule of Obedience for that is both impossible and would be most infamous and reproachful to our Saviour To challenge such an exemption in point of right is to make our selves Gods to usurp it in point of fact is to make our selves Devils But his end was to enable and induce us to return to God as our rightful Lord and proper Felicity from whom we rebelliously and miserably fell by our disobedience in seeking for Happiness out of him Accordingly the Gospel is called the Law of Faith as it commands those Duties upon the Motives of eternal Hopes and Fears and as it will justifie or condemn Men with respect to their Obedience or Disobedience which is the proper Character of a Law These things are managed in the following Sermons in that convincing perswasive manner as makes them very necessary for these times when some that aspired to an extraordinary height in Religion and esteemed themselves the Favourites of Heaven yet wofully neglected the duties of the lower Hemisphere as Righteousness Truth and Honesty and when carnal Christians are so numerous that despise serious Godliness as solemn Hypocrisy and live in an open violation of Christ's Precepts yet presume to be saved by him Though no Age has been more enlightned with the knowledge of holy Truths yet none was ever more averse from obeying them I shall only add further that they commend to our ardent Affections and Endeavours true Holiness as distinguish'd from the most refin'd unregenerate Morality The Doctor saw the absolute necessity of this and speaks with great jealousy of those who seem in their discourses to make it their highest aim to improve and cultivate some moral Vertues as Iustice Temperance Benignity c. by Philosophick helps representing them as becomming the dignity of the Humane Nature as agreeable to Reason as beneficial to Societies and but transiently speak of the Supernatural Operation of the Holy Spirit that is as requisite to free the Soul from the Chains of Sin as to release the Body at the last Day from the Bands of Death that seldom preach of Evangelical Graces Faith in the Redeemer Love to God for his admirable Mercy in our Salvation Zeal for his Glory Humility in ascribing all that we can return in grateful Obedience to the most free and powerful Grace of God in Christ which are the vital principles of good Works and derive the noblest forms to all Vertues Indeed Men may be compos'd and considerate in their Words and Actions may abstain from gross Enormities and do many praise-worthy Actions by the rules of moral Prudence yet without the infusion of divine Grace to cleanse their stained Natures to renew them according to the Image of God shining in the Gospel to act them from Motives superiour to all that Moral Wisdom propounds all their Vertues of what elevation soever though in an heroick degree cannot make them real Saints As the Plant Animal has a faint resemblance of the sensitive Life but remains in the lower rank of Vegitables so these have a shadow an appearance of the Life of God but continue in the corrupt state of Nature And the difference is greater between sanctifying saving Graces wrought by the special Power of the Spirit with the holy Operations flowing from them and the vertuous Habits and Actions that are the effects of Moral Counsel and Constancy then between true Pearls produced by the Celestial Beams of the Sun and counterfeit ones formed by the smoaky heat of the Fire In short the Lord Iesus our Saviour and Iudge who purchas'd the Heavenly Glory and has sole power to give the actual possession of it assures us that unless a Man be born of the Spirit he can never enter into the kingdom of God The Supernatural Birth entitles to the Supernatural Inheritance Without this how fair and specious soever the Conversation of Men appears they must expect no other priviledge at last but a cooler place in Hell and the coolest there is intolerable W. BATES The Contents Sermon 1 and 2d Pag. 1. ON Psal. 32. 1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is no Guile Sermon 3. Pag. 44. On Acts 3. 26. Unto you first God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities Serm. 4th Pag. 66. On 2 Pet. 1. 4. 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. Serm. 5. pag. 81. On Mark 9. 49. For every one shall
his Justice in reference to Men and to appear to them still as a Righteous God Gen. 18. 25. Shall not the Iudge of all the Earth do right And Rom. 3. 5 6. Is God unrighteous to take Vengeance how then shall he judge the World These Scriptures imply that if there were the least Blemish if you could suppose he should fail in point of Righteousness this were to be denyed that God should be the Judge of the World Therefore God's Righteousness and Justice which gives to every one their due must shine in its proper place he will give Vengeance to whom Vengeance is due and Blessing to whom Blessing belongs In our Case Punishment belongs to us and what can we expect from this God but Wrath and eternal Destruction Therefore if all this be so if a Conscience suppose a Law a Law a Sanction a Sanction a Judge a Judge some time when his Justice must have a Solemn Tryal and this will necessarily infer Condemnation to a fallen Creature What then shall we do 7. From this Condemnation there is no Escape unless God set up another Court and Chancery of the Gospel where condemned Sinners may be taken to Mercy and their Sins forgiven and they justified and accepted unto Grace and Life upon Terms that may salve God's Honour and Government over Mankind There is a great deal of Difference between the forgiving private Wrongs and Injuries and the pardoning of publick Offences between the Pardon of a Magistrate and the Pardon of a private Person When Equals fall out among themselves they may end their Differences in Charity and in such ways as best please themselves by a meer forgiving by acquitting the sense of the Wrong done or a bare Submission of the Party offending But the Case is different here God is not reconciled to us meerly as the Party offended but as the Governour of the World the Case lies between the Judge of the World and sinning Mankind therefore it must not be ended by meer Comprimise and Agreement but by Satisfaction that his Law may be satisfied and the Honour of his Justice secured Therefore to make the Pardon of Man a thing convenient to the Righteous and Holy Judge to bestow without any Impeachment to the Honour of his Justice and Authority of his Law the Lord finds out this great Mystery God manifested in our Flesh Iesus Christ is made under the Law to redeem them that were under the Law Gal. 4. 5. And is become a Propitiation to satisfy God's Iustice Rom. 3. 25 26. And so God shews Mercy to his Creatures and yet the Awe of his Government is kept up and a full Demonstration of his Righteousness is given to the World 8. This being done conveniently to God's Honour we must sue out our Pardon with respect to both the Covenants both that which we have broken the Law of Nature and that which is made in Christ and is to be accepted by us as our Sanctuary and sure Refuge 1. We must have a broken-hearted Sense of Sin and of the Curse due to the first Covenant for it is the Disease brings us to the Physician the Curse drives us to the Promise and the Tribunal of Justice to the Throne of Grace and the Avenger of Blood at our Heels that causeth us to fly to our proper City of Refuge and to take Sanctuary at the Lord's Grace Heb. 6. 18. So that if you mince and extenuate Sin you seem to hold to the first Covenant and had rather plead innocent than guilty no if you would have this favour you must confess your Sins 1 Iohn 1. 9. If we confess our Sins he is faithful and just to forgive us our Sins and vo cleanse us from all Unrighteousness You must confess your Sins and with that remorse that will become Offences done to so great a God And there must not only be a Sense of Sin but of the Curse and Merit of Sin also for we must not only accuse but judge our selves that God may not judge and condemn us 1 Cor. 11. 31. Self-accusing respects Sin and is acted in Confession Self-judging respects the Curse or Punishment that is due to us for Sin and it is a Persons pronouncing upon himself according to the tenor of the Law what is his due acknowledging his Guilt and this with much brokenness of Heart before God when he hath involved himself in God's eternal Wrath and Displeasure I observe that the Law-Covenant is in the Scripture compared to a Prison wherein God hath shut up guilty Souls Rom. 11. 32. He hath concluded or shut them up that he may have Mercy upon them Gal. 3. 22. He hath shut them up under Sin The Law is God's Prison and no Offenders can get out of it till they have God's leave and from him they have none till they are sensible of the Justice and Righteousness of that first Dispensation confess their Sins with brokenness of heart and that it may be just with God to condemn them for ever 2. We must thankfully accept the Lord's Grace that offers Pardon to us For since God is pleased to try us a second time and set us up with a new stock of Grace and that brought about in such a wonderful way that he may recover the lost Creation to himself surely if we shall despise our Remedy after we have rendred our selves uncapable of our Duty no Condemnation is bad enough for us Ioh. 3. 18 19. Therefore we should admire the Mercy of God in Christ and have such a deep sence of it that it may check our sinful self-love which hath been our bane and ruine And since God shewed himself willing to be reconciled we must enter into his Peace not look upon our selves in a hopeless and desperate condition but depend upon the Merit Sacrifice and Intercession of Christ and be encouraged by his gracious Promise and Covenant to come with boldness that we may find Grace and Mercy to help in a time of need Heb. 4. 16. Thus you see the Need we have to look after this Pardon of Sin 2dly I must shew our Misery without this And this will be best done by considering the Notions here in the Text. Here is Filth to be covered a Burden of which we must be eased and here is a Debt that must be cancelled and unless this be what a miserable Condition are we in 1. What a heavy Burden is Sin where it is not pardoned Carnal Men feel it not for the present Elements are not burdensom in their own place but how soon may they feel it Two sorts of Consciences feel the burden of Sin a tender Conscience and a wounded Conscience It is greivous to a tender Heart that values the Love of God to lie under the Guilt of Sin and to be obnoxious to his Wrath and Displeasure Psal. 38. 4. Mine Iniquities are gone over mine Head as a Burden too heavy for me Broken Bones are sensible of the least Weight certainly a
God for the clear and open Discovery of this Truth and free Offer of Grace by Jesus Christ. The 2d Use is to quicken us to put in for a Share in this blessed Priviledge I have spent my time in presenting to you what a blessed thing it is to have our Sins pardoned Christians A Man that flows in Wealth and Honour till he be pardoned is not a happy Man A Man that lives afflicted contemned not taken notice of in the World if he be a pardoned Sinner O the Blessedness of that Man They are not happy that have least Trouble but they that have least Cause not they that have a benummed Conscience but they that have a Conscience sound established and setled in the Grace of God through Jesus Christ our Lord and bottom'd upon his holy Covenant and that Peace and Grace he offers to us this is the happy Man By these and such like Arguments I would have you put in for a Share of this Priviledge But what must be required I would fain send you away with some Directions Let me intreat you if this be such a blessed thing to make it your daily your earnest your hearty Prayer to God that your Sins may be pardoned Mat. 6. 12. Our Lord hath taught us to pray for we make but too much work for pardoning Mercy every day Every day forgive us our Trespasses To day in one of the Petitions is common to all that follow as we beg daily Bread we must beg daily Pardon daily Grace against Temptations Under the Law they had a Lamb every Morning and every Evening offered to God for a daily Sacrifice Numb 28. 4 5 6. We are all invited to look to the Lamb of God that taketh away the Sins of the World Surely we have as much need as they more Cause than they because now all is clear and openly made known unto us God came to Adam in the cool of the Day he would not let him sleep in his Sins before Night came he comes and rouseth his Conscience and then gives out the Promise of the Seed of the Woman that should break the Serpent's Head In Reconciliation with God let not the Sun go down upon God's Wrath Eph. 4. 26. A Man should not sleep in his Anger nor out of Charity with Man surely we should make our Peace with God every day If a Man under the Law had contracted any Uncleanness he was to wash his Cloaths before Evening that he might notly a Night in his Uncleanness We should daily earnestly come to God with this Request Lord pardon our Sins But what must those that are already adopted into God's Family and taken into his Grace and Favour daily pray for Pardon of Sin Though upon our first Faith our State be changed and we are indeed made Children of God and Heirs of Eternal Life by Faith in Christ Jesus yet he that is clean need wash his Feet We contract a great deal of sinful defilement and pollution by walking up and down here in a dirty World and we must every day be cleansing our Consciences before God and begging that we may be made Partakers of this Benefit The Lord may for our unthankfulness our negligence our stupid security revive the memory of old Sins and make us look into the Debt-book that hath been cancelled with horrour and make us possess the Sins of our Youth An old Bruise is felt upon every Change of Weather When we prove unthankful and careless and stupid and negligent and do not keep our watch the Lord may suffer these things to return upon our Consciences with great amazement Guilt raked out of its Grave is more frightful than a Ghost or one risen from the dead Few Believers have upon right terms the Assurance of their own Sincerity and though God may blot Sins out of the Book of his Remembrance yet he will not blot them out of our Consciences The Worm of Conscience is killed still by the Application of the Blood of Christ and the Spirit This short Exhortation I would give you the other would take up too much time SERMON II. PSAL. 32. 1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is no Guile IN this Text I observed That it is a great degree and step towards yea a considerable part of our Blessedness to obtain pardon of our Sins upon the account of Christ's Righteousness I shewed the necessity which lies upon Men who are all become guilty before God to look after this Pardon And thereupon took occasion to represent the Excellency of the Christian Religion that hath provided a Salve for the great Sore that runs upon all Mankind above that of the Pagans and also that of the Jews to whom this Mystery was but darkly revealed To proceed to another use To exhort you to put in for a share in this Blessedness To perswade you to it let me use a few Motives 1. Till you are pardoned you are never blessed there is an obstacle and impediment in the way hinders your Blessedness What though you flow in Wealth Ease and Plenty yet as long as this black Storm hangs over your head and you know not how soon it will drop upon you you cannot be accounted happy Men. Do you account him an happy Man who is condemned to die because he hath a plentifull allowance till his Execution Or him an happy Man that makes a fair shew abroad and puts a good face upon his ruinous and breaking Condition but at home is pinch'd with want and misery which is ready to come upon him like an Armed-Man Or him an happy Man that revels it out in all manner of pleasure but is to die at night Then those that remain in the guilt of their Sins may be happy But now on the other side a pardoned Sinner is blessed whatever befals him If he be afflicted the sting of his Affliction is gone that is Sin If he be prosperous the curse of his Blessings is taken away the Wrath of God is appeased and so every Condition is made tolerable or comfortable to him 2. Nothing less than a Pardon will serve the turn Not Forbearance on God's side nor Forgetfulness on ours 1. It is not a Forbearance of the Punishment on God's part but a dissolving the Obligation to the Punishment God may be angry with us when he doth not actually strike us As the Psalmist says Psal. 7. 11 12 13. God is angry with the Wicked every day If he turn not he will whet his Sword he hath bent his Bow and made it ready He hath also prepared for him the Instruments of Death he ordaineth his Arrows against the Persecutors In the day of his Patience he doth for a while spare but God is ready to deal with them hand to hand for he is sharpning his Sword at a distance he is bending his Bow the Arrow is
their Repentance that when they smart under the Fruit of Sin they may best judge of the Evil of it God doth in effect say Now know it is an evil and bitter thing to sin against me God doth not do it to compleat their Justification but to promote their Sanctification and to make us Warnings to others that they may not displease God as we do Now for these Reasons the Lord though he doth forgive the Sin and release the Eternal Punishment yet he reserves a Liberty to chastise us in our Persons Families and Relations Therefore what is our business humbly deprecate this temporal Judgment Lord correct me not in thine Anger nor chasten me in thy hot Displeasure We should be instant with God to get it stopt or mitigated but if the Lord see it fit it shall come patiently submit to him and say as the Church I will bear the Indignation of the Lord because I have sinned against him These afflictive Evils some of them belong to God's External Government and some to his Internal Some to his External Government as when many are sick and weak and fallen asleep When we are judged we are chastened of the Lord that we may not be condemned with the World A Rod dipt in Guilt may smart sore upon the Back of God's Children if they will play the Wantons and Rebels with God Eli broke his Neck his Sons were killed in Battel the Ark taken But then there are some other things belong to his Internal Government as the withdrawing the Comforts of his Spirit or the lively Influences of his Grace for this was the Evil David feared when he had gone into wilful Sins Psal. 51. 11 12. Cast me not away from thy Presence and take not away thy holy Spirit from me Restore unto me the Ioy of thy Salvation and uphold me with thy free Spirit When God's Children fall into Sin though the Lord doth not utterly take away his Loving-kindness from them he may abate the Influences of his Grace so far as they may never recover the like Measure again as long as they live SERMON III. ACTS 3. 26. Unto you first God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities THese Words are the Conclusion of the Second Sermon that was preach'd after the pouring out of the Spirit And in them you may observe three Things I. The Parties concern'd Unto you first II. The Benefit offered God having raised up his Son Iesus hath sent him to blesse you III. The Blessing interpreted or what kind of Blessing it is we shall have by the Mediatour He hath sent him to bless you in turning every one of you from your Iniquities Let me a little open these before I come to observe any thing I. For the Parties concern'd Unto you first Why was the first Offer of Christ made unto the People of the Iews For sundry Reasons Partly 1. Because they were the only Church of God for that time and the People that were in visible Communion with him And God hath so much respect for the Church that they shall have the Refusal and the Morning-Market of the Gospel And whatsoever Dispensations of Grace are set on foot shall be first brought to them He hath shewed his Statutes unto Iacob Psal. 147. 19. He hath not dealt so with other Nations 2. They were the Children of the Covenant Ye are the Children of the Covenant therefore unto you first God was in Covenant with their Fathers Abraham Isaac and Iacob and God follows a Covenant-People with more Offers of Grace than he doth vouchsafe unto others and bears with Sin after Sin till he can bear no longer And when the Branches of the Covenant-Stock run quite wild then they are cut off Rom. 11. 20. 3. Christ came of them after the Flesh and was of their Seed Rom. 9. 5. to teach us first to seek the Salvation of our Kindred and Country-Men and near Relations those that are nearer to us lie next our Work and Service Therefore to you first 4. That he might magnify his Grace and Faithfulness not only in the Matter of the Gospel but even in the first Offer of it He doth magnify his Faithfulness herein for it is said Christ is the Minister of the Circumcision to confirm the Truth to their Fathers Rom. 15. 8. God had promised their Fathers that he would raise up a Saviour therefore he must be first discovered here and he magnifies his Grace for there was Christ preached where he was crucified They had the first Handsel of this good News and Wrath came not upon them to the uttermost till they had despised the Gospel as well as killed the Lord of Glory 1 Thess. 2. 14 15. 5. This was necessary too for the Confirmation of the Gospel To you first Christ did not sneak nor steal into the World clancularly and privately but he would have his Law set up where it was likely to be most questioned they were most concern'd to enquire into the Truth of Matters of Fact upon which the Credit of the Gospel had depended If he had first gone to the Gentiles the Iews might have objected their condemning Christ as a Malefactor and that his Messengers and Apostles durst not set on foot the Report of his Miracles Life and Death in their Confines But Christ would have the Gospel preached there where if there were any Falshood in it it might easily be disproved and because the Main of the Jewish Doctrine was adopted into the Christian and was confirm'd by the Prophecies of the Old Testament they were the only competent Judges to whose Cognizance these things should be first offered Therefore he saith Unto you first God having raised up his Son Iesus sent him to bless you 6. That the Ruine of that Nation might be a fit Document and Proof of God's Severity against the Contemners of the new Gospel Acts 13. 45 46 47. There it is shewed that they were the first People to whom it was offered and they contemned it and therefore Wrath came upon them to the uttermost Therefore this did authorize and confirm this Doctrine wherever it should be preached and offered 7. That the first Ministers might be a Pattern of Obedience to preach where God would have them to preach in the very Face and Teeth of Opposition Christ appoints their Station The Iews were like to be the most virulent Enemies against the Gospel because the Rulers put Christ to Death Go preach the Gospel to all Nations but begin at Ierusalem though there you meet with a great deal of Spight and Opposition Now because of these Reasons Unto you first the Lord having raised up his Son c. II. The second Thing to be explained is the Benefit offered wherein is set forth the great Love of God unto the People to whom the Gospel comes 1. In designing such a glorious Person as Jesus Christ Having raised up his Son Iesus
Evidence of their Sincerity and Christianity waiting for the Coming of Christ. And so it is said Heb. 9. 28. That Christ would appear unto the Salvation of them that look for him That is the Property of true Believers But they that look not for his Coming love not and look not for his Coming cannot expect his Salvation It is an Allusion to the People who upon the Day of Expiation when the High-Priest went into the Holiest before the Mercy-Seat were waiting for his coming out that he might solemnly bless them So must we look for Christ's Return now he is gone within the Vail of the Heavenly Sanctuary that he may come out and bless us with everlasting Blessings 3. This should move us to it the Benefits that will come to us hereby For this waiting for Christ breeds in us Contempt of the World Mortification of the Flesh Tolerance and enduring of the Cross. 1. It breeds in us Contempt of the World Because we look for higher and better things to be dispensed to us when Christ comes Set not your Affections on things on Earth but on things in Heaven Why For your Life is hid with Christ in God And when Christ who is our Life shall appear then shall you also appear with him in Glory Col. 3. 2 3 4. The more the Heart is given to one the other gets the less Earthly things be little regarded in comparison of that glorious State both of Soul and Body which we shall have at Christ's Appearance 2. This conduceth to the Mortification of the Flesh therefore we deny our selves present Satisfactions that we may not be Cast-aways disallowed in the Judgement Be sober and hope to the end for the Grace that is to be brought to you at the Coming of Christ 1. Pet. 1. 13. 3. The Tolerance and Enduring of the Cross. This gives a quiet Temper in all Troubles We may suffer now but when Christ shall appear we shall rejoyce with exceeding Ioy 1 Pet. 4. 13. And then our Reward will very much exceed the Proportion of our Sufferings they are no more to be set against them than a Feather against a Talent of Lead I reckon they are not worthy to be compared saith the Apostle Rom. 8. 18. It would be a Disgrace to a Man's Reason that these things should bear any Competition with our great Hopes these light Afflictions that are but for a Moment with that exceeding Weight of Glory Christ shall bestow upon us For Means All I shall say is this If you wait for Christ's Coming look upon it as sure and as near Rev. 22. 12. Behold I come quickly and bring my Reward with me We have the Promise of the Eternal God for it so attested and made out to us with such Evidence that we have no reason to doubt of the Recompences of Religion But Things at a distance though never so great will not leave a due Impression upon us therefore we must look upon this Promise with a certainty of Perswasion that it will not be long before its Accomplishment Thus Faith lessens the distance between Hope and Enjoyment and enables us comfortably to wait SERMON VIII EPHES. 1. 8. Wherein he hath abounded towards us in all Wisdom and Prudence IN the context the Apostle speaks of the Spiritual Blessings we have by Christ he considers them under a threefold reference 1. As they were appointed and prepared for Believers in God's Decree of Election There was the first Stone laid towards this Building 2. As they were purchased by Christ in the great and wonderful work of Redemption 3. As conveyed and applyed to us in effectual calling and so brought home to our Souls In all these God gave evident proofs of the riches of his free Grace For 1. If he chuse us to be holy before the Foundations of the World nothing anteceded his Love not in us for there was nothing in being then we were not and so could do nothing to deserve it nor in that prospect and foresight which God had of Things for he could foresee nothing but what was the effect of his free Grace not because Holy but that we might be Holy and without blame before him in Love 2. Consider his purpose to bring about all this by Christ still he shewed his free Grace For when there was nothing to move him much to hinder the design of his Grace yet he found out a way to bring this about by Christ. 3. In the effectual application to us who were ignorant obstinate unbelieving his Grace doth more shine forth that he would do all this for Creatures so much unworthy Now in the Application God discovers two things 1. His abundant Favour or the Riches of his Grace vers 7. That his Love so long hid in his Decree did afterwards overflow in the effects to persons so averse and unworthy 2. His excellent Wisdom in the Text. Wherein he hath abounded to us in all Wisdom and Prudence The only difficulty in the Words is What is this Wisdom and Prudence spoken of Whether it imply the Wisdom of God or the Wisdom wrought in us by the Spirit in Conversion Many Interpreters go for the last The former I suppose is here meant which is eminently discovered in the Mysteries of the Gospel Rom. 11. 33. Oh the Depths of the Riches both of the Wisdom and Knowledg of God! Surely it is not meant of Wisdom in us for how little a portion have we of true and Heavenly Wisdom Now the two words used Wisdom noteth the sublimity of the Doctrine of the Gospel and Prudence the usefulness of it As Prov. 8. 12. I Wisdom dwell with Prudence which sheweth there is some distinction between those words It was Wisdom to find out a way of recovering lapsed Mankind and it was Prudence to dispose it into so good and convenient order that it might be commodious for our acceptance If any think it relateth to the effects wrought in us I am not against it Christ is Wisdom 1. Cor. 1. 24. and made Wisdom to us 1. Cor. 1. 30. These Asiaticks to whom the Apostle wrote gloried in their secular Wisdom and curious Arts now the true Wisdom was found in the Mysteries of the Gospel Doct. That in the dispensation of Grace by Christ. God hath shewed great Wisdom and Prudence When his Grace overflowed to us he shewed therein not only his Goodness but his Wisdom Now though we can easily yeeld to this Assertion yet to make it out needeth more skill The manifold Wisdom of God is better seen to Angels than to us Eph. 3. 10. They have more orderly understandings whereas we are confused and dark Yet to discover it to you in a few particulars the Grace of the Redeemer may be considered three ways I. As to the purchase and impetration of it by the Incarnation and Death of the Son of God II. The publication of it in the Gospel or Covenant of Grace III. The Application of it to particular Believers
the Law as a Rule of Obedience is impossible for a Creature To challenge such an Exemption in point of Right is to make our selves Gods To usurp it in point of Fact is to make our selves Devils It must be meant therefore either of the irritating or condemning Power of the Law If of the former as the Law by the rigid exacting of Obedience doth increase Sin rather than subdue it and maketh corrupt Nature spurn and rebel against it so it is the same with the former Motives but that is a more limited Sence Not under the Law may be expounded to be not under the condemning Power of it and so to be under the Law is opposed to be under Grace Rom. 8. 1. There is no Condemnation to them that are in Christ Iesus There is a great Priviledge but what is the Qualification Who walk not after the Flesh but after the Spirit That is obey the new Nature 2. A Periculo the Danger of not obeying the new Nature or walking after the Spirit 1. They lose their Advantage and receive one of God's Gifts in vain To receive objective Grace in vain aggravateth our Guilt Ioh. 3. 19. But to receive subjective Grace in vain doth more provoke God Objective Grace is that which is discovered in the Gospel subjective Grace is that which is found in the Heart of a Believer the internal Grace of the holy Spirit renewing the Heart Now to sin away this Advantage after we are made Partakers of it doth increase our Guilt surely therefore if we live in the Spirit we should walk in the Spirit Gal 5. 25. We should improve God's best Gifts or else the work of his Spirit is lost He loseth nothing but Corn Wine and Oil bestowed upon others but he hath bestowed the Sanctification of the Spirit upon you shall he lose the Glory of that also 2. The new Nature is exceedingly weakned and suffers loss if it be not cherished and obeyed The Church of Sardis is warned to prevent the dying of gracious Habits David speaketh as if the Work were to begin anew and his Restoring were a second Conversion Psal. 51. 10. Create in me a clean Heart O Lord and renew a right Spirit within me The Principle of Grace being not adher'd to loseth much of Vigor and Power 3. When these Motions are not obeyed and this Power is not exercised God is provoked to withdraw the quickning Grace Though the Spirit here spoken of is the new Nature yet the Holy-Ghost is the Super-intendent of it and doth move guide direct and quicken by it The new Nature inclineth but he giveth Strength to its Motions Now the Spirit withdraweth when this Work is slighted and we wilfully run into Sin Psal. 51. 11. Take not thy holy Spirit from me 4. There is another Mischief his sanctifying Work is not only obstructed but his certifying and sealing Work is obscured and so our Day is turned into Night Eph. 4. 30. Grieve not the holy Spirit of God whereby ye are sealed to the Day of Redemption Use 1. It sheweth what Necessity there is that we should look after Conversion to God or a Work of Grace wrought in us by the holy Spirit for the Apostle supposeth they had the Spirit There is no walking without living for otherwise our Motions are but the Motions of Puppets not proceeding from internal Life but acted from Springs and Engines no subduing the Flesh without setting up an opposite Principle Therefore we must give up our selves to the Holy Spirit first to be sanctified then governed by him first renewed then guided ordered and directed by him in all our Actions and the Flesh dieth away insensibly 2dly Being renewed by the Holy-Ghost that is having our Minds enlightned and Hearts inclined we must obey this Inclination for Life is not given us that we may have it but that we may act by it and do things sutable to that Life which we have Grace is not a sluggish idle Quality but is always working and warring on the opposite Principle 3dly Though at first we are pester'd and encountred with the Lusts of the Flesh which divert us from God and Heavenly Things yet we should not be discouraged by every difficulty For Difficulties do but inflame a resolved Spirit as Stirring doth the Fire And besides though we do not wholly subdue the Lusts of the Flesh yet we shall not accomplish them and live in subjection to them but by degrees get power against them 4thly The carnal Life is not of one Sort. Some wallow in sensual Pleasures others have Head and Heart altogether taken up with the World and worldly things Now if God hath put a new Biass upon our Wills and Affections we must shew it forth by an Heavenly Conversation For they that mind earthly Things are carnal and the great Inclination of the new Nature is to carry us unto God and the Things of another World 2 Cor. 5. 5. 5thly They are much to blame that complain of Sin and will not take the Course to get rid of it by obeying the Instincts of the Holy-Ghost or the Motions of the new Nature The Lord's Spirit is a free Spirit Psal. 51. 12. And his Truth maketh us free John 8. 32. And we are interessed in this Liberty when born of the Spirit Let us be true to our Duty and we shall bless God for our Liberty rather than complain of our Bondage It is Laziness and Cowardise not to improve Grace which was given us for this use 6thly How much we are concerned in all Conflicts especially in those which allow Deliberation to take part with the Spirit and obey his Motions rather than to fulfill the Lusts of the Flesh otherwise by Consent and upon Deliberation you are unfaithful to Christ and your own Souls Your Business is not to gratify the Flesh but to crucify it to over-rule Sense and Appetite and cherish the Life of Grace Galat. 5. 24. And surely when Conscience hath help to deliberate it is a greater Evil to resist it than when hurried by our own Passions 7thly It is of great Use and Profit to us to observe which Principle decayeth the Flesh or the Spirit for thereby we judge of our Condition both in order to Mortification and Comfort The Increase of the Flesh may be known 1. By your Backwardness to God Grace is clogged when you cannot serve Him with Sweetness and Delight Rom. 7. 18. 2. When the Heart groweth careless of Heaven and your Life and Love is more taken up about things present than to come Phil. 3. 18 19. The contrary is found when Grace is in vigor 2 Cor. 4. 18. Col. 3. 1 2. Secondly The Prevalency and Increase of the Spirit is known 1. By an humble Contentedness and Indifferency to Plenty Pleasures and Honours Phil. 4. 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to
saved 4. Necessitate Signi as Evidences of our Right to Salvation both to others and our selves Works or external Acts are more sensible and visible and also liable to the notice of our own Consciences and it is more hard to judg of the internal Grace than the external Fruits 1. As to others God seeth what is in our Hearts but Men see it not till the Effects manifest it When Iohn suspected the Pharisees he said to them Mat. 3. 8. Bring ye forth therefore Fruits meet for Repentance The Fear of God is more known by the external Act than by the internal Habit therefore that Description is given Prov. 8. 13. The Fear of the Lord is to hate Evil Pride and Arrogancy and the evil Way and the froward Mouth do I hate And Iob 28. 28. The Fear of the Lord that is Wisdom and to depart from Evil is Understanding The Current of a Mans Life and Actions doth best expound and interpret his Heart Thus the Psalmist discovered the wicked Psal. 36. 1. The Transgression of the Wicked saith within my Heart that there is no Fear of God before his Eyes 2. To our selves holy Conversation and Godliness is the surest note of our Regeneration We judg others by external Works alone For the Tree is known by its Fruit Mat. 7. 16. Charity forbids us to pry any further but we judg our selves by internal and external Works together If within we have Faith in Christ a love to God and hatred of Evil a delight in Holiness a deep sense of the World to come all which Graces make up the new Nature then these things issue out into an holy Conversation this breedeth Joy and Peace of Conscience 2 Cor. 1. 12. This is our rejoycing the Testimony of our Conscience that in Simplicity and godly Sincerity not with fleshly Wisdom but by the Grace of God we have had our Conversation in the World 1 John 3. 18 19. Let us not love in Word neither in Tongue but in Deed and in Truth and hereby we know that we are of the Truth and shall assure our Hearts before him 3. That good Works must not be opposed to God's Mercy and free Grace or Christ's Satisfaction Merit and Righteousness either in the matter of Justification or Salvation but kept in a due subordination to God's Grace and Christ's Merits This is the business of this Context to reconcile the Grace of God with the necessity of good Works è contrà and very well it may be for they are part of the Grace obtained He is most beholden to God and indebted to Grace who is enabled to do most good for all is from him Phil. 2. 13. He worketh in us both to will and to do of his own good Pleasure So that our very doing is receiving But because there are a sort of Men that may be called Justiciaries who trust and teach others to trust to their own Vertues and Works without a Saviour or ascribe the part of a Saviour to them and on the other side the Libertines who teach Men not to look at any thing in themselves at all not as an Evidence Condition or Means but to trust to Christ's Blood to be instead of Faith Repentance and Obedience which is their Duty to be performed by them therefore it will be necessary to be well acquainted with what is truly the Part and Office of Christ what is truly the Office of Faith and Repentance what of Works that you may be sure to give every thing its due and may wholly trust Christ for his part and not joyn Faith or any of your Works and Duties in the least degree of that Trust and Honour which belongeth to our Saviour but regard them according to that use for which they are commanded in the Gospel 1. Our Works whatever they are either Duties to God or Man are not the first moving cause or inducement to incline God to shew us Favour or to bring about our Salvation No this Honour must be reserved for the Grace of God which moveth and stirreth all in the business of our Salvation It was his Grace to provide us a Saviour John 3. 16. God so loveth the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life And the giving of Faith or converting Grace to some before others is the meer Effect of his Mercy and good Pleasure Eph. 2. 4 5. God who is rich in Mercy for his great Love wherewith he hath loved us when we were dead in Trespasses and Sins hath quickned us together with Christ by Grace ye are saved Then the Benefits consequent upon Conversion are from God's Love and Mercy As Justification Rom. 3. 24. Iustified freely by his Grace Not only by his Grace but freely that is not excited by our Works but acting freely of its own accord Then for Eternal Life we have it from the Grace of God and the Mercy of our Redeemer Jude 21. Looking for the Mercy of our Lord Iesus Christ unto Eternal Life So that Grace is the first Mover and Principle in the whole Business of our Salvation it is originally from Grace and all along by Grace 2. Our Works before or after Conversion are not that Righteousness not any part of that meritorious Righteousness by virtue of which Sins are expiated the Wrath of God appeased all Blessings of Heaven purchased and we reconciled to God For this is only to be ascribed to the Merit and Satisfaction of our Lord Jesus Christ. When we were Enemies we were reconciled by his Death and are saved by his Life Rom. 5. 10. He is our Propitiation we live by him 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 It is Christ's Office and Honour to be a Sacrifice for Sin and a Propitiation for us and a perfect Saviour and Intercessor to obtain the Spirit to fit us for our present Duty and future Happiness We are his Workmanship in Christ. 3. Our Works or Duties which we perform in Obedience to God are not the first means to apply the Grace of the Redeemer or the Condition of our first entrance into the Evangelical Estate No that is proper to Repentance and Faith Rom. 3. 22. The Righteousness of God is by Faith unto all and upon all them that believe And Repentance is frequently required also to receive Pardon and the Gift of the Holy Ghost Acts 2. 38. Repent and be baptized every one of you in the name of Iesus Christ for the remission of Sins and ye shall receive the Gift of the Holy Ghost Acts 3. 19. Repent ye therefore and be Converted that your Sins may be blotted out It is the penitent believing Sinner that is