design thus far And this actual application is the work of the Spirit by a singular appropriation Fourthly and Lastly This expression imports the suitableness of Christ to the necessities of Sinners What they want he is made to them and indeed as money answers all things and is convertible into meat drink rayment physick or what else our bodily necessities do require so Christ is virtually and eminently all that the necessities of our souls require bread to the hungry soul and cloathing to the naked soul. In a word God prepared and furnished him on purpose to answer all our wants which fully hits the Apostles sense when he saith Who of God is made unto us wisdome and righteousness sanctification and redemption The sum of all is Doct. Doct. That the Lord Jesus Christ with all his precious benefits becomes ours by Gods special and effectual Application There is a twofold Application of our redemption one Primary the other Secondary the former is the Act of God the Father applying it to Christ our Surety and virtually to us in him the later is the Act of the holy Spirit personally and actually applying it to us in the work of conversion the former hath the respect and relation of an example model or pattern to this and this is produced and wrought by the vertue of that What was done upon the person of Christ was not only virtually done upon us considered in him as a common publick representative person in which sense we are said to dye with him and live with him to be crucified with him and buryed with him but it was also intended for a platform or Idea of what is to be done by the Spirit actually upon our souls and bodies in our single persons As he dyed for sin so the Spirit applying his death to us in the work of mortification causes us to dye to sin by the vertue of his death and as he was quickned by the Spirit and raised unto life so the Spirit applying unto us the life of Christ causeth us to live by spiritual vivification Now this personal secondary and actual application of redemption to us by the Spirit in his sanctifying work is that which I am engaged here to discuss and open Which I shall do in these following Propositions Propos. 1. The Application of Christ to us is not only Comprehensive of our Justification but of all those works of the Spirit which are known Propos. 1. to us in Scripture by the names of regeneration vocation sanctification and conversion Though all these terms have some small respective differences among themselves yet they are all included in this general the applying and putting on of Christ Rom. 13. 14. Put ye on the Lord Jesus Christ. Regeneration expresses those supernatural divine new qualities infused by the Spirit into the Soul which are the principles of all holy actions Vocation expresseth the terms from which and to which the soul moves when the Spirit works savingly upon it under the Gospel call Sanctification notes that holy dedication of heart and life to God our becoming the Temples of the living God separate from all prophane sinful practices to the Lords only use and service Conversion denotes the great change it self which the Spirit causeth upon the soul turning it by a sweet irresistible efficacy from the power of Sin and Satan to God in Christ. Now all these are imported in and done by the Application of Christ to our souls for when once the efficacy of Christs death and the vertue of his resurrection come to take place upon the heart of any man he cannot but turn from Sin to God and become a new creature living and acting by new principles and rules So the Apostle observes 1 Thes. 1. 5 6. speaking of the effect of this work of the Spirit upon that people Our Gospel saith he came not to you in word only but in power and in the Holy Ghost there was the effectual application of Christ to them And you became followers of us and of the Lord ver 6. there was their effectual call And ye turned from dumb Idols to serve the living and true God ver 9. there was their conversion So that ye were ensamples to all that believe ver 7. there was their life of Sanctification or dedication to God So that all these are comprehended in effectual application Propos. 2. The Application of Christ to the souls of men is that great project Propos. 2. and design of God in this world for the accomplishment whereof all the Ordinances and all the officers of the Gospel are appointed and continued in the world This the Gospel expressly declared to be its direct and great end and the great business of all its officers Eph. 4. 11 12. And he gave some Apostles and some Prophets and some Evangelists and some pastors and teachers till we all come in the unity of the faith and the knowledge of the Son of God to a perfect man unto the measure of the stature of the fulness of Christ i. e. the great aim and scope of all Christs Ordinances and officers is to bring men into Union with Christ and so build them up to perfection in him or to unite them to and confirm them in Christ and when it shall have finished this design then shall the whole frame of Gospel Ordinances be taken down and all its officers disbanded The Kingdom i. e. this present oeconomy manner and form of Government shall be delivered up 1 Cor. 15. 24. what are Ministers but the Bridegrooms friends Ambassadors for God to beseech men to be reconciled when therefore all the elect are brought home in a reconciled state to Christ when the marriage of the Lamb is come our work and office expire together Propos. 3. Such is the Importance and great concernment of the personal application of Christ to us by the Spirit that whatsoever the father hath Propos. 3. done in the contrivement or the Son hath done in the accomplishment of our Redemption is all inavailable and ineffectual to our Salvation without this It is confessedly true that Gods good pleasure appointing us from eternity to Salvation is in its kind a most full and sufficient Impulsive cause of our Salvation and every way able for so much as it is concerned to produce its effect And Christs humiliation and sufferings are a most compleat and sufficient meritorious cause of our Salvation to which nothing can be added to make it more apt and able to procure our Salvation than it already is yet neither the one or other can actually save any Soul without the Spirits application of Christ to it for where there are divers social causes or concauses necessary to produce one effect there the effect cannot be produced until the last cause have wrought thus it is here The Father hath elected and the Son hath redeemed but until the Spirit who is the last cause have wrought his part also we cannot be
with you no more when a gulph shall be fixed betwixt him and you for ever Luk. 13. 25. O what will you do when the season of mercy and all hopes of mercy shall end together When God shall become inaccessible inexorable and unreconcilable to you for evermore O what wilt thou do when thou shalt find thy self shut up under eternal wrath when thou shalt feel that misery thou art now warned of is this the place where I must be are these the torments I must endure what for ever Yea for ever will not God be satisfied with the sufferings of a thousand years No nor of Millions of years Ah sinners did you but clearly see the present and future misery of unreconciled ones and what that wrath of the great and terrible God is which is coming as fast as the wings of time can bring it upon you it would certainly drive you to Christ or drive you out of your wits O 't is a dreadful thing to have God for your eternal enemy to have the great and terrible God setting on work his infinite power to avenge the abuse of his grace and mercy Believe it friends it 's a fearful thing to fall into the hands of the living God knowing the terrors of the Lord we perswade men an eternal weight hangs upon an inch of time O that you did know the time of your visitation That you would not dare to adventure and run the hazard of one day more in an unreconciled state Thirdly and Lastly This point speaks to those who 3. have believed our report who have taken hold of Gods strength and made peace with him who had not obtained mercy but now have obtained mercy who once were afar off but now are made nigh by the blood of Christ with you I would leave a few words of exhortation and I have done First Admire and stand amaz'd at this mercy I will praise thee O Lord saith the Church Isai. 12. 1. though thou wast angry with me thine anger is turned away and thou comfortest me O how overwhelming a mercy is here before you God is at peace at peace with you that were enemies in your minds by wicked works Colos. 1. 21. at peace with you and at enmity with Millions as good by nature as you at peace with you that sought it not at peace for ever no dissolving this friendship for evermore O let this Consideration thaw your hearts before the Lord and make you cry What am I Lord that mercy should take in me and shut out fallen Angels and millions of men and women as capable of mercy as my self O the riches O the depths of the mercy and goodness of God! Secondly Beware of New breaches with God God will speak peace to his people and to his Saints but let not them return any more to folly Psal. 85. 8. What if this state of friendship can never be dissolved yet it is a dreadful thing to have it clouded you may lose the sense of peace and with it all the joy of your hearts and comforts of your lives in this world Thirdly Labour to reconcile others to God Especially those that are endeared to you by the bonds of Natural relation When Paul was reconciled to God himself his heart was full of heaviness for others that were not reconciled for his brethren and kinsinen according to the flesh Rom. 9. 2 3. When Abraham was become Gods friend himself then O that Ishmael might live before thee Gen. 17. 18. Fourthly and Lastly let your reconciliation with God relieve you under all burdens of affliction you shall meet with in your way to heaven let them that are at enmity with God droop under Crosses and afflictions but don't you do so Tranquillus deus tranquillat omnia Rom. 5. 1 2 3. Let the peace of God keep your hearts and minds As nothing can comfort a man that must to Hell at last so nothing should deject a man that shall through many troubles win heaven at last The Fourth SERMON Serm. 4. Joh. 6. 44. Explaining the work of the Spirit as the internal most effectual means of the Application of Christ. No man can come unto me except the Father which hath sent me draw him OUR last discourse informed you of the usefulness influence of the preaching of the Gospel in order to the Application of Christ to the souls of men there must be in Gods Ordinary way the external ministerial offer of Christ before men can have Union with him But yet all the preaching in the world can never effect this Union with Christ in it self and in its own vertue except a supernatural and mighty power go forth with it for that end and purpose Let Boanerges and Barnabas try their strength let the Angels of heaven be the preachers till God draw the soul cannot come to Christ. No saving benefit is to be had by Christ without Union with his person no Union with his person without faith no faith ordinarily wrought without the preaching of the Gospel by Christs Ambassadors their preaching hath no saving efficacy without Gods drawings as will evidently appear by considering these words and the occasion of them The occasion of these words is found as Learned Cameron well observes in the 42. verse And they said Is not this Jesus Cameronis Myrothes p. 139. the son of Joseph whose Father and Mother we know Christ had been pressing upon them in his ministry the great and necessary duty of faith but notwithstanding the Authority of the preacher the holiness of his life the miracles by which he confirmed his doctrine they still objected against him is not this the Carpenters Son from whence Christ takes the occasion of these words No man can come unto me except my Father which hath sent me draw him q. d. In vain is the Authority of my person urged in vain are all the miracles wrought in your sight to confirm the doctrine preached to you till that secret almighty power of the Spirit be put forth upon your hearts you will not you cannot come unto me The words are a Negative proposition In which the Author and powerful manner of divine operation in working faith are contained there must be drawing before believing and that drawing must be the drawing of God every word hath its weight we will consider them in the order they lye in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man not one let his Natural qualifications be what they will let his external advantages in respect of means and helps be never so great it is not in the power of any man all persons in all ages need the same power of God one as well as another every man is alike dead impotent and averse to faith in his Natural Capacity No man or not one among all the sons of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Can or is able he speaks of impotency to special and saving actions such as believing in Christ is no act
from all other teachings 3d Use of Exhortation The last use I shall make of this point shall be a word of exhortation both to them that never were yet effectually Use 3. taught of God and to them also that have heard his voice and are come to Christ. First To those that never yet heard the voice of God speaking to their hearts and truly this is the general case of most men and women in the professing world they have heard the sound of the Gospel but it hath been a confused empty and ineffectual sound in their ears we have heard the voice of man but have never yet heard the voice of God the gifts and abilities of Preachers have in a notional and meer humane way improved their understandings and sometimes slightly touched their affections all this is but the effect of man upon man O that you would look for something which is beyond all this satisfie not your selves with what is meerly natural and humane in ordinances come to the word with higher ends and more spiritual designs than to get some notions of truth which you had not before or to judge the gifts and abilities of the speaker if God speak not to your hearts all the Ordinances in the world can do you no good 1 Cor. 3. 7. O remember what a solemn and awful thing it is to come to those Ordinances and attend upon that Ministration in and by which the eternal decrees of Heaven are to be executed upon your souls which must be to you the savour of life unto life or of death unto death wrastle with God by prayer for a blessing upon the Ordinances Say Lord speak thy self to my heart let me hear thy voice and feel thy power in this Prayer or in this Sermon others have heard thy voice cause me to hear it it had been much better for me if I had never heard the voice of Preachers except I hear thy voice in them Secondly Let all those that have heard the voice of God and are come to Christ in the vertue of his teachings admire the wonderful condescension of God to them O that God should speak to thy soul and be silent to others there be many thousands living at this day under Ordinances to whom the Lord hath not given an ear to hear or an heart to obey Deut. 29. 4. To you it is given to know the mysteries of the Kingdom of Heaven but to them it is not given Mat. 13. 11. and I beseech you walk as men and women that have been taught of God When Satan and your corruptions tempt you to sin and to walk in the wayes of the carnal and careless world remember then that Scripture Eph. 4. 20 21. But ye have not so learned Christ if so be that you have heard him and have been taught by him as the truth is in Jesus To conclude see that you be exceeding humble and lowly in Spirit humility qualifies you for divine teachings Psal. 25. 9. The humble he will teach and the more ye are taught of God the more humble you will still be And thus you see that no man can come to Christ without the application of the Law and the teachings of the Father which being considered may be very useful to convince us which indeed is the design of it that among the multitudes of men and women living under the Ordinances of God and the general profession of Religion there are but few very few to be found who have effectually received the Lord Jesus Christ by saving faith And now Reader I suppose by this time thou art desirous to know by what signs and evidences thy union with Christ by faith may be cleared up and made evident to thee and how that great question whether thou hast yet effectually applied Christ to thy soul or no may be clearly decided which brings me to the third general Use of the whole viz. The Examination of our Interest in Christ. By 1. The donation of the Spirit from 1 Joh. 3. 24. 2. The new Creation from 2 Cor. 5. 17. 3. The mortification of sin from Gal. 5. 24. 4. The imitation of Christ from 1 Joh. 2. 6. Of each of these Trials of our interest in Christ I shall speak in their order and first of the donation of the Spirit The Twenty fourth SERMON Sermon 24. 1 JOHN 3. 24. Text. And hereby we know that be abideth in us Of the manner and importance of the Spirits indwelling by the Spirit which he hath given us THe Apostle in this Chapter is engaged in a very trying Discourse his scope is to discriminate the spirits and states of sincere Believers from meerly nominal and pretended Christians which he attempts not to do by any thing that is external but by the internal effects and operations of the Spirit of God upon their hearts His enquiry is not into those things which men profess or about the duties which they perform but about the frames and tempers of their hearts and the principles by which they are acted in religion According to this Test he puts Believers upon the search and study of their own hearts calls them to reflect upon the effects and operations of the Spirit of God wrought within their own souls assuring them that those gracious effects and fruits of the Spirit in their hearts will be a solid evidence unto them of their union with Jesus Christ amounting to much more than a general conjectural ground of hope under which it is possible there may subesse falsum lurk a dangerous and fatal mistake but the gracious effects of the Spirit of God within them are a foundation upon which they may build the certainty and assurance of their union with Christ hereby we know that he abideth in us by the spirit which he hath given us In which words we have three things to consider viz. 1. The thing to be tried our Union with Christ. 2. The trial of it by the giving of his Spirit to us 3. The certainty of the trial this way hereby we know First The thing to be tried which indeed is the greatest 1. and weightiest matter that can be brought to tryal in this world or in that to come namely our union with Christ expressed here by his abiding in us a phrase clearly expressing the difference betwixt those that by profession and common estimation pass for Christians among men though they have no other union with Christ but by an external adhesion to him in the outside duties of Religion and those whose union with Christ is real vital and permanent by the indwelling of the Spirit of Christ in their souls Joh. 15. 5 6. opens the force and importance of this phrase I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit if a man abide not in me he is cast forth as a branch and is withered the thing then to be tried is whether
to be led by the spirit ver 18. to be in the spirit and the spirit to dwell in them Rom. 8. 9. And so much of the first thing to be opened viz. what we are to understand by the giving of the spirit Secondly In the next place we are to enquire and satisfie 2. our selves how this giving of the spirit evidently proves and strongly concludes that souls interest in Christ unto whom he is given and this will evidently appear by the consideration of these five particulars First The spirit of God in believers is the very bond by which they are united unto Christ if therefore we find in our selves the bond of union we may warrantably conclude that we have union with Jesus Christ this is evidently held forth in those words of Christ Joh. 17. 22 23. The glory which thou gavest me I have given them that they may be one even as we are one I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me 't is the glory of Christs humane nature to be united to the God-head this glory said Christ thou gavest me and the glory thou gavest me I have given them i. e. by me they are united unto thee and how this is done he sheweth us more particularly I in them there is Christ in us viz. mystically and thou in me there is God in Christ viz. Hypostatically so that in Christ God and believers meet in a blessed union 't is Christs glory to be one with God 't is our glory to be one with Christ and with God by him but how is this done certainly no other way but by the giving of his Spirit unto us for so much that phrase I in them must needs import Christ is in us by the sanctifying spirit which is the bond of our union with him Secondly The Scripture every where makes this giving or indwelling of the spirit the great mark and tryal of our interest in Christ concluding from the presence of it in us positively as in the Text and from the absence of it negatively as in Rom. 8. 9. now if any man have not the spirit of Christ the same is none of his Jude ver 19. sensual not having the spirit this mark therefore agreeing to all believers and to none but believers and that alwayes and at all times it must needs clearly inferr the souls union with Christ in whomsoever it is found Thirdly That which is a certain mark of our freedom from the Covenant of works and our title to the priviledges of the Covenant of grace must needs also inferr our Union with Christ and special interest in him but the giving or indwelling of the sanctifying spirit in us is a certain mark of our freedom from the first Covenant under which all Christless persons still stand and our title to the special priviledges of the second Covenant in which none but the members of Christ are interested and consequently it fully proves our Union with the Lord Jesus This is plain from the Apostles reasoning Gal. 4. 6 7. And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba father wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. The spirit of the first Covenant was a servile spirit a spirit of fear and bondage and they that were under that Covenant were not Sons but Servants but the Spirit of the New Covenant is a free ingenuous spirit acting in the strength of God and those that do so are the Children of God and Children inherit the blessed priviledges and royal immunities contained in that great Charter the Covenant of Grace they are heirs of God and the evidence of this their inheritance by vertue of the second Covenant and of their freedom from the servitude and bondage of the first Covenant is the spirit of Christ in their hearts crying Abba father So Gal. 5. 18. if ye be led by the spirit ye are not under the Law Fourthly If the eternal decree of Gods electing love be executed and the vertues and benefits of the death of Christ applyed by the spirit unto every soul in whom he dwelleth as a spirit of sanctification then such a giving of the spirit unto us must needs be a certain mark and proof of our special interest in Christ but the decree of Gods electing love is executed and the benefits of the blood of Christ are applyed unto every soul in whom he dwelleth as a spirit of sanctification This is plain from 1 Pet. 1. 2. Elect according to the foreknowledge of God the father through sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Christ where you see both Gods election executed and the blood of Jesus sprinkled or applyed unto us by the spirit which is given to us as a spirit of sanctification There is a blessed order of working observed as proper to each person in the Godhead the Father electeth the Son redeemeth the spirit sanctifieth The spirit is the last efficient in the work of our salvation what the Father decreed and the Son purchased that the Spirit applyeth and so puts the last hand to the compleat salvation of believers And this some Divines give as the reason why the sin against the spirit is unpardonable because he being the last agent in order of working if the heart of a man be filled with enmity against the spirit there can be no remedy for such a sin there is no looking back to the death of Christ or to the Love of God for remedy this sin against the spirit is that obex infernalis the deadly stop and bar to the whole work of salvation oppositely where the spirit is received obeyed and dwelleth in the way of sanctification into that soul the eternal love of God and inestimable benefits of the blood of Christ run freely without stop or interruption and consequently the interest of such a soul in Jesus Christ is beyond all dispute Fifthly The giving of the spirit to us or his residing in us as a sanctifying spirit is every where in Scripture made the pledge and earnest of eternal salvation and consequently must abundantly confirm and prove the souls interest in Christ Eph. 1. 13 14. In whom also after that ye believed ye were sealed with that holy spirit of promise which is the earnest of our inheritance c. So 2 Cor. 1. 22. who hath also sealed us and given the earnest of the spirit in our hearts And thus you have the point opened and confirmed The Use of all followeth Use. Use. Now the only Use I shall make of this point shall be that which lyeth directly both in the eye of the Text and of the design for which it was chosen namely by it to try and examine the truth of our interest
stranger to regeneration all the while John 3. 10. Secondly That many strong convictions and troubles for 2. sin may be found where the new creature is never formed Conviction indeed is an antecedent unto and preparative for the new creature as the blossomes of the tree are to the fruit that follows them but as fruit doth not always follow where those blossoms and flowers appear so neither doth the new creature follow all convictions and troubles for sin Conviction is a common work of the Spirit both upon the elect and reprobates but the new creature is formed only in Gods elect Convictions may be blasted and vanish away and the man that was under troubles for sin may return again with the dog to his vomit and the sow that was washed to her wallowing in the mire 2 Pet. 2. 22. but the new creature never perishes nor can consist with such a return unto sin Thirdly That excellent gifts and abilities fitting men for service in the Church of God may be where the new creature 3. is not for these are promiscuously despensed by the Spirit both to the regenerate and ungenerate Mat. 7. 22. Many will say unto me in that day Lord Lord have we not prophesied in thy name Gifts are attainable by study prayer and preaching are reduced to an art but regeneration is wholly supernatural Sin in dominion is consistent with excellent gifts but wholly incompatible with the new creature In a word these things are so different in nature from the new creature that they oft times prove the greatest barrs and obstacles in the world to the regenerating work of the spirit Let no man therefore trust to things whereby multitudes deceive and destroy their own souls Reader it may cost thee many an aking head to obtain gifts but thou wilt finde an aking heart for sin if ever God make thee a new creature Fourthly Be convinced that multitudes of religious duties may be performed by men in whom the new creature was never formed Though all new creatures perform the duties of religion yet all that perform the duties of religion are not new creatures regeneration is not the only root from which the duties of religion spring Isa. 58. 2. Yet they seek me dayly and delight to know my ways as a nation that did righteousness and forsook not the ordinance of their God they ask of me the ordinances of justice they take delight in approaching to God These are but weak and slippery foundations for men to build their confidence and hopes upon 3d. Use for Examination Next therefore let me perswade every man to try the state of his own heart in this matter and closely consider and weigh Use 3. this great question Am I really and indeed a new creature or am I an old creature still in the new creatures dress and habit Some light may be given for the discovery hereof from the considerations of The 1. Antecedents of the new Creation 2. Concomitants 3. Consequents First weigh and consider well the Antecedents of the new creature have those things past upon your souls which ordinarily make way for the new creature in whomsoever the Lord forms it First hath the Lord opened the eyes of your understanding in the knowledge of sin and of Christ hath he shewed you both your disease and remedy by a new light shining from heaven into your souls Thus the Lord doth whereever he forms the new creature Acts 26. 18. Secondly hath he brought home the word with mighty power and efficacy upon your hearts to convince and humble them this is the method in which the new creature is produced Rom. 7. 9. 1 Thes. 1. 5. Thirdly have these convictions overturned your vain confidences and brought you to a great pinch and inward distress of soul making you to cry what shall we doe to be saved These are the ways of the spirit in the formation of the new creature Acts 16. 29. Acts 2. 37. If no such antecedent works of the spirit have passed upon your hearts you have no ground for your confidence that the new creature is formed in you Secondly Consider the concomitant frames and workings of spirit which ordinarily attend the production of the new creature and judge impartially betwixt God and your own souls whether they have been the very frames and workings of your hearts First have your vain spirits been composed to the greatest seriousness and most solemn consideration of things eternal as the hearts of all those are whom God regenerates When the Lord is about this great work upon the soul of man whatever vanity levity and sinful jollity was there before it is banished from the heart at this time for now heaven and hell life and death are before a mans eyes and these are the most awful and solemn things that ever our thoughts conversed with in this world now a man of the most airy and pleasant constitution when brought to the sight and sense of those things saith of laughter it is mad and of mirth what doth it Eccles. 2. 2. Secondly A lowly meek and humble frame of heart accompanies the new Creation the soul is weary and heavy laden Matth. 11. 28. convictions of sin have plucked down the pride and loftiness of the spirit of man emptied him of his vain conceits those that were of lofty proud and blustring humours before are meekened and brought down to the very dust now it is with them to speak allusively as it was with Jerusalem that lofty City Isa. 29. 1. 4. Wo to Ariel to Ariel the City where David dwelt thou shalt be brought down and shalt speak out of the ground and thy speech shall be low out of the dust Ariel signifies the Lyon of God so Jerusalem in her prosperity was other Cities trembled at her voice but when God brought her down by humbling Judgements then she whispered out of the dust so it is in this case Thirdly Alonging thirsting frame of spirit accompanies the new creation the desires of the soul are ardent after Christ never did the hireling long for the shadow as the weary soul doth for Christ and rest in him if no such frames have accompanied that which you take for your new birth you have the greatest reason in the world to suspect your selves under a cheat Thirdly Weigh well the effects and consequents of the new creature and consider whether such fruits as these are found in your hearts and lives First Whereever the new creature is formed there a mans course and conversation is changed Eph. 4. 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind the new creature cannot but blush and be ashamed of the old Creatures conversation Rom. 6. 21. Secondly The new Creature continually opposes and conflicts with the motions of sin in the heart Gal. 5. 17. The spirit lusteth against the flesh grace can no more
incorporate with sin than oyle with water contraries cannot consist in the same subject longer than they are fighting with each other if there be no conflict with sin in thy soul or if that conflict be only betwixt the conscience and affections light in the one strugling with lust in the other thou wantest that fruit which should evidence thee to be a new creature Thirdly The mind and affections of the new Creature are set upon heavenly and spiritual things Col. 3. 1 2. Ephes. 4. 23. Rom. 8. 5. if therefore thy heart and affections be habitually earthly and wholly intent upon things below driving eagerly after the world as the great business and end of thy life deceive not thy self this is not the fruit of the New Creature nor consistent with it Fourthly The new Creature is a praying Creature living by its daily Communion with God which is its livelyhood and subsistence Zech. 12. 10. Acts 9. 11. If therefore thou be a prayerless soul or if in all thy prayers thou art a stranger to Communion with God if there be no brokenness of heart for sin in thy confessions no melting affections for Christ and holiness in thy supplications surely Satan doth but baffle and delude thy over-credulous soul in perswading thee that thou art a new Creature Fifthly The new Creature is restless after falls into sin until it have recovered peace and pardon it cannot endure it self in a state of defilement and pollution Psal. 51. 8 9 10 11 12. It is with the conscience of a new Creature under sin as it is with the eye when any thing offends it it cannot leave twinkling and watering till it have wept it out and in the very same restless state it is under the hiding of Gods face and divine withdrawments Cant. 5. 2 3 4 5 6 7 8. If therefore thou canst sin and sin again without such a burthensome sense of sin or restlesness or solicitude how to recover purity and peace with the light of Gods countenance shining as in dayes past upon thy soul delude not thy self thou hast not the signs of a new Creature in thee 4th Use for Exhortation If the new Creation be a sound evidence of our interest in Christ then hence let me perswade all that are in Christ to Use 4. evidence themselves to be so by walking as it becomes new Creatures The new Creature is born from above all its tendencies are Heaven-ward accordingly â—…et your affections on things that are above and let your conversation be in Heaven if you live earthly and sensual lives as others do you must cross your new Creature therein and can those acts be pleasant unto you which are done with so much regret wherein you must put a force upon your own spirits and offer a kind of violence to your own hearts Earthly delights and sorrows are suitable enough to the unregenerate and sensual men of the world but exceedingly contrary unto that spirit by which you are renovated If ever you will act becoming the principles and nature of new Creatures then seek earthly things with submission enjoy them with fear and caution resign them with cheerfulness and readiness and thus let your moderation be known unto all men Phil. 4. 5. Let your hearts daily meditate and your tongues discourse about heavenly things be exceeding tender of sin strict and punctual in every duty and hereby convince the world that you are men and women of another spirit 5th Use for Consolation Let every new creature be chearful and thankful if God have renewed your natures and thus altered the frame and Use 5. temper of your hearts he hath bestowed the richest mercy upon you that Heaven or Earth affords this is a work of greatest rarity a new creature may be called one among a thousand 't is also an everlasting work never to be destroyed as all other natural works of God how excellent soever must be 't is a work carried on by almighty power through unspeakable difficulties and mighty oppositions Eph. 1. 12. the exceeding greatness of Gods power goes forth to produce it and indeed no less is required to enlighten the blind mind break the rocky heart and bow the stubborn will of man and the same almighty power which at first created it is necessary to be continued every moment to preserve and continue it 1 Pet. 1. 5. the new creature is a mercy which draws a train of innumerable and invaluable mercies after it Eph. 2. 13 14. 1 Cor. 3. 22. when God hath given us a new nature then he dignifies us with a new name Rev. 2. 17. brings us into a new Covenant Jer. 31. 33. begets us again to a new hope 1 Pet. 1. 3. intitles us to a new inheritance Joh. 1. 12 13. 't is the new creature which through Christ makes our persons and duties acceptable with God Gal. 6. 15. In a word it is the wonderful work of God of which we may say this is the Lords doing and it is marvellous in our eyes there are unsearchable wonders in its generation in its operation and in its preservation Let all therefore whom the Lord hath thus renewed fall down at the feet of God in an humble admiration of the unsearchable riches of free grace and never open their mouths to complain under any adverse or bitter providences of God The Twenty seventh SERMON Sermon 27. GAL. 5. 24. Text. And they that are Christs have crucified the flesh Of the nature principle and necessity of Mortification with the affections and lusts TWo great Tryals of our interest in Christ are finished we now proceed to a third namely the mortification of sin they that are Christs have crucified the flesh The scope of the Apostle in this context is to heal the unchristian breaches among the Galatians prevailing by the instigation of Satan to the breach of brotherly love to cure this he urges four weighty arguments First From the great Commandment to love one another upon which the whole Law i. e. all the duties of the second Table do depend vers 14. Secondly He powerfully disswades them from the consideration of the sad events of their bitter contests calumnies and detractions viz. mutual ruine and destruction vers 15. Thirdly He disswades them from the consideration of the contrariety of these practices unto the Spirit of God by whom they all profess themselves to be governed from vers 17 to the 23. Fourthly He powerfully disswades them from these animosities from the inconsistency of these or any other lusts of the flesh with an interest in Christ they that be Christs have crucified the flesh c. q. d. you all profess your selves to be members of Christ to be followers of him but how incongruous are these practices to such a profession Is this the fruit of the Dove-like-spirit of Christ Are these the fruits of your faith and professed mortification Shall the sheep of Christ â—…narl and fight like rabid and
p. 76 10. 3. p. 79 10. 4. p. 82 83 Galatians Gal. 2. 20. p. 169 3. 23. p. 148 4. 4 5. p. 341 4. 6 7. p. 409 5. 17. p. 112 5. 6. p. 152 5. 17. p. 452 5. 24. p. 456 6. 1. p. 187 6. 22 23. p. 441 Ephesians Eph. 1. 22 23. p. 35 1. 10. p. 36 1. 19 20. p. 72 1. 7. p. 298 1. 6. p. 309 1. 18. p. 568 2. 10. p. 76 2. 1. p. 90 91 2. 10. p. 100 2. 13. p. 310 2. 12. p. 337 2. 12. p. 350 2. 1 2 3. p. 433 3. 17. p. 127 3. 8. p. 173 4. 15 16. p. 27 4. 7. p. 235 5. 31 32. p. 166 5. 14. p. 527 6. 32. p. 27 Philippian Phil. 1. 29. p. 79 1. 29. p. 282 2. 15. p. 503 3. 8. p. 81 3. 12. p. 91 3. 9. p. 168 3. 12. p. 500 4. 19. p. 176 Colossians Col. 1. 2 4. p. 29 1. 27. p. 136 1. 19. p. 250 1. 17. p. 251 1. 22. p. 310 2. 13. p. 95 2. 6. p. 158 3. 11. p. 172 3. 3. p. 434 2. 14. p. 326 1 Thessalonians 1 Thess. 1. 5 6. p. 7 5. 23. p. 98 2 Thessalonians 2 Thess. 1. 10. p. 282 1 Timothy 1 Tim. 1. 16. p. 190 1. 15. p. 193 5. 6. p. 108 2 Timothy 2 Tim. 2. 19. p. 499 Titus Tit. 2. 10. p. 284 3. 8. p. 16 Hebrews Heb. 2. 14. p. 327 3. 14. p. 28 3. 14. p. 344 4. 3. p. 205 5. 14. p. 111 5. 2. p. 223 5. 4. p. 504 7. 25. p. 196 7. 25. p. 253 10. 14. p. 29 10. 27. p. 187 11. 6. p. 194 11. 26. p. 281 12. 24. p. 257 12. 8. p. 326 James Jam. 1. 18. p. 431 4. 12. p. 279 1 Peter 1 Pet. 1. 2. p. 8 1. 2. p. 409 1. 5. p. 474 2. 4. p. 12 2. 2. p. 112 3. 18. p. 335 4. 4. p. 86 4. 4. p. 433 2 Peter 2 Pet. 1. 4. p. 96 1. 4. p. 481 1 John 1 Joh. 2. 27. p. 139 2. 27. p. 377 2. 6. p. 495 2. 6. p. 515 3. 7. p. 13 3. 9. p. 99 3. 8. p. 103 3. 7. p. 130 3. 24. p. 403 5. 11. p. 99 5. 9. p. 118 Jude Jude v. 6. p. 52 v. 21. p. 155 v. 6. p. 155 v. 12. p. 536 Revelation 2. 7. p. 11 3. 2. p. 438 5. 6. p. 257 21. 9. p. 255 Reader NOtwithstanding the extraordinary care of the Printer and Corrector some faults have escaped the Press which a little care of thine may easily rectifie in this manner CORRIGENDA PAge 12. line 4. add be before registred p. 27. l. 8. read though p. 31. l. 9. for it r. him p. 36. l. 20. add by nature p. 47. l. 31. for when r. whence p. 38. l. 22. dele And p. 71. l. 22. dele either and l. 23. for or r. this p. 74. l. 7. for of r. or p. 81. l. penult is is transposed p. 88. l. 3. for contain r. continue p. 117. l. 22. dele of and put it after actings p. 167. l. ult add to justifie us after as Christ hath p. 244. l. 26. for seems r. sees p. 158. l. 27. for of r. by p. 300. l. 9. for essentially r. especially p. 307. l. 38. for by r. of salvation p. 422. l. 2. dele not p. 323. l. 28. for are r. is p. 454. l. 9. for creature r. nature p. 475. l. 6. dele The earthliness of p. 487. l. 4. for our r. one p. 519. l. 19. for weaken r. meeken p. 507. l. 28. for as r. was p. 536. l. 12. for spiritual r. specifical p. 541. l. 23. for or r. and p. 549. l. penult for your r. you p. 558. l. 27. for us r. him Υποτυπωσις TOTIUS OPERIS Redemption hath 2 Parts viz. meritorious Impetration opened Part 1. and effectual Application opened in this 2d Part wherein it is considered and improved 1. Doctrinally both in its 1. General nature opened Sermon 1. 2. Special nature consisting in our 1. Union with Christ Serm. 2. including four things in it viz. 1. The Gospel offer Serm. 3 2. The Spirits drawing Serm. 4 3. Infusion of Life Serm. 5 4. Actual Faith Serm. 6 7 2. Communion with Christ in graces and Priviledges Serm. 8 2. Practically in 4. Uses 1. Exhortation to come to Christ Serm. 9. enforced by motives drawn from his 1. Encouraging Titles which are six 1. Title Serm. 10 2. Title Serm. 11 3. Title Serm. 12 4. Title Serm. 13 5. Title Serm. 14 6. Title Serm. 15 2. Excellent priviledges which are four 1. Priviledge Serm. 16 2. Priviledge Serm. 17 3. Priviledge Serm. 18 4. Priviledge Serm. 19 2. Conviction proving that none can ordinarily come to Christ without 1. The application of the Law Serm. 20 21 2. The teachings of the Father Serm. 22 23 3. Examination of our interest in Christ by four Trials viz. 1. The donation of the spirit Serm. 24 2. The new Creation Serm. 25 26 3. The mortification of sin Serm. 27 28 4. The imitation of Christ. Serm. 29 30 4. Lamentation representing the misery of Christless persons as they lie under and are exposed to 1. The Death of sin Serm. 31 2. The curse of the Law Serm. 32 3. Greater guilt and damnation Serm. 33 4. And in order thereunto they are blinded by the God of this world which forerunner of Damnation is opened and applied in Serm. 34 35. The First SERMON Serm. 1. 1 COR. 1. 30. Opening the general nature of Effectual Application But of him are ye in Christ Jesus who of God is made unto us wisdome and righteousness sanctification and redemption HE that enquires what is the just value and worth of Christ asks a question which puts all the men on earth and Angels in heaven to an everlasting non-plus The highest attainment of our knowledge in this life is to know that himself and his love do pass knowledge Eph. 3. 91. But how excellent soever Christ is in himself what treasures of righteousness soever lye in his blood and whatever joy peace and ravishing comforts spring up to men out of his incarnation humiliation and exaltation they all give down their distinct benefits and comforts to them in the way of Effectual application For never was any wound heaâ—…ed by a prepared but unapplied plaister Never any body warmed by the most costly garment made but not put on Never any heart refreshed and comforted by the richest Cordial compounded but not received nor from the 〈◊〉 of the world was it ever known that a poor deceived condemned polluted miserable sinner was actually delivered out of that woful state until of God Christ was made unto him wisdom and righteousness sanctification and redemption For look * Parisiensis de causis cur deus homo cap. 9. Quemadmâ—…dum non transit Adae damnatio nisi per generationem in carnaliter ex â—…o generatos Sic non transit Christi gratia peccatorum remissio nisi perregenerationem ad
hearts which have a strong aversation from God naturally in them to close with him according to the Articles of peace contained in the Gospel that thereby they may be capable to receive the mercies and benefits purchased by the death of Christ which they cannot receive in the state of enmity and alienation Secondly Their Capacity described they act in Christs stead as his Vicegerents He is no more in this world to treat personally with sinners as once he did in the dayes of nâ—…s flesh but yet he still continues the treaty with this lower world by his officers requiring men to look upon them and obey them as they would himself if he were Corporally present Luke 10. 16. He that heareth you heareth me and he that despiseth you despiseth me Thirdly The manner of their acting in that Capacity prescribed and that is by humble sweet and condescending intreaties and beseechings this best suits that meek and Lamb-like Saviour whom they represent Thus he dealt with poor sinners himself when he conversed among them he would not break a bruised reed nor quench smoaking flax Isa. 42. 3. This is the way to allure and win the souls of sinners to Christ. From hence the Note is Doct. That the preaching of the Gospel by Christs Ambassadors is the Doct. means appointed for the reconciling and bringing home of sinners to Christ. This is clear from Rom. 10. 14. 1 Cor. 1. 21. and many other Scriptures Here we shall take into Consideration these three things First what is implyed in Christs treating with sinners by his Ambassadors or Ministers Secondly What the great Concernment they are to treat with sinners about is Thirdly What and when is the Efficacy of preaching to bring sinners to Christ. First We will open what is implyed and imported in Christs treaty with sinners by his Ambassadors or Ministers And here we find these six things implied First it necessarily implies the defection and fall of man from his estate of favour and friendship with God if no war with heaven what need of Ambassadors of peace the very office of the Ministry is an argument of the fall Gospel Ordinances and Officers came in upon the fall and expire with the Mediators dispensatory Kingdom 1 Cor. 15. 24 25. Then shall he deliver up the Kingdom to God even the Father thenceforth no more Ordinances no more Ministers what use can there be of them when the treaty is ended They have done and accomplished all they were ever intended and designed for when they shall have reconciled to God all the number of his Elect that lay dispersed among the lost and miserable posterity of Adam and have brought them home to Christ in a perfect state Eph. 4. 12. c. Secondly It implies the singular grace and admirable condescension of God to sinful man That God will admit any treaty with him at all is wonderful mercy it 's more than he would do for the Angles that fell Jude 6. they are reserved in everlasting chains under darkness unto the judgement of the great day Christ took not on him their nature but suffered Myriads of them to perish and fills up their vacant places in glory with a number of sinful men and women to whom the Law a warded the same punishment But that God will not only treat but entreat and beseech sinful men to be reconciled is yet more wonderful Barely to propound the terms of peace had been an astonishing mercy but to wooe and beseech stubborn enemies to be at peace and accept their pardon Oh how unparallell'd as this condescension Thirdly It implyes the great dignity and honour of the Inter illos qui regi regum inserviunt â—…egatisumus Dei Christique personam gerimus â—…ullus unquam nos impuâ—…e despicatâ—… habuit quin in Deum Chriâ—…umque idem injurius Bowles prâ—…fat ad past Evang. Gospel ministry We are Ambassadors for Christ Ambassadors represent and personate the Prince that sends them and the honours or contempts done to them reflect upon and are reckon'd to the person of their Master Luke 10. 16. he that heareth you heareth me and he that despiseth you despiseth me Neither their persons nor parts are the proper ground and reason of our respects to them but their office and Commission from Jesus Christ. We are fallen into the dreggs of time wherein a vile contempt is poured not only upon the persons but the very Office of the Ministry and I could heartily wish that Scripture Mal. 2. 7 8 9. were throughly considered by us possibly it might inform us of the true cause and reason of this sore judgement but surely Christs faithful Ministers deserve a better entertainment than they ordinarily find in the world and if we did but seriously bethink our selves in whose name they come and in whose stead they stand we should receive them as the Galatians did Paul Gal. 4. 14. as Angels of God even as Christ Jesus Fourthly Christs treating with sinners by his Ministers who are his Ambassadors implies the strict obligation they are under to be faithful in their Ministerial imployment Christ counts upon their faithfulness whom he puts into the Ministry 1 Tim. 1. 12. They are accountable to him for all acts of their office Heb. 13. 17. If they be silent they cannot be innocent necessity is laid upon them and wo to them if they preach not the Gospel 1 Cor. 9. 16. Yea necessity is not only laid upon them to preach but to keep close to their Commission in preaching the Gospel 1 Thes. 2. 3 4 5. Our Exhortation was not of deceit nor of uncleanness nor in guile but as we were allowed of God to be put in trust with the Gospel even so we speak not as pleasing men but God which trieth our hearts the word is not to be corrupted to please men 2 Cor. 2. 17. their business is not to make them their disciples but Christs not to seek theirs but them 2 Cor. 12. 14. to keep close to their instructions both in the matter manner end of their Ministry So did Christ himself the treasure of wisdom and knowledge yet being sent by God he saith Job 7. 16. my doctrine is not mine but his that sent me And so he expects and requires that his Ambassadors keep close to the Commission he hath given them and be according to their measure faithful to their trust as he was to his Paul is to deliver to the people that which he also received from the Lord 1 Cor. 11. And Timothy must keep that which was committed to him 2 Tim. 1. 14. Fifthly It implies the removal of the Gospel ministry to be a very great judgment to the people The remanding of Ambassadors presages an ensuing War If the reconciling of souls to God be the greatest work then the removal of the means and instruments thereof must be the forest Judgement Some account the falling of the Salt upon the Table ominous but surely the falling of them whom
from them is and for ever will be marvellous in their eyes Oh what mercy would the damned account it if after a thousand years torments in hell God would at last be reconciled to them and put an end to their misery But believers are discharged without bearing any part of the curse not one farthing of that debt is levied upon them If you say how can this be when God stands upon full Object satisfaction to his Justice before any soul be discharged and restored to savour freely reconciled and yet fully satisfied how can this be Very well for this mercy comes freely to your hands how Solut. costly soever it proved to Christ and that free remission and full satisfaction are not contradictory and inconsistent things is plain enough from that Scripture Rom. 3. 24. Being justified freely by his grace through the redemption that is in Christ Jesus freely and yet in the way of redemption For though Christ your surety have made satisfaction in your name and stead yet it was his life his blood and not yours that went for it and this surety was of Gods own appointment and providing without your contrivement or thoughts O blessed reconciliation happy is the people that hear the joyful sound of it Fifthly and Lastly That God should be finally reconciled to sinners so that never any new breach shall happen betwixt him and them any more so as to dissolve the League of friendship is a most ravishing and transporting message Two things give Confirmation and full security to reconciled ones viz. The terms of the Covenant and the intercession of the Mediator The Covenant of grace gives great security to believers against new breaches betwixt God and them It 's said Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me The fear of God is a choice preservative against second revolts and therefore taken into the Covenant It is no hindrance but a special guard to assurance There is no doubt of Gods faithfulness that part of the promise is easily believed that he will not turn away from us to do us good all the doubt is of the inconstancy of our hearts with God and against that danger this promise makes provision Moreover the Intercession of Christ in heaven secures the Saints in their reconciled state 1 Joh. 2. 1 2. If any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation he continually appears in heaven before the Father as a Lamb that had been slain Rev. 5. 6. And as the bow in the clouds Rev. 4. 3. So that as long as Christ thus appears in the presence of God for us it is not possible our state of Justification and reconciliation can be again dissolved And this is that blessed Embassy Gospel Ministers are imployed about he hath committed to them the word of this reconciliation In the last place we are to enquire what and whence is this efficacy of preaching to reconcile and bring home sinners to 3. Christ. That its efficacy is great in convincing humbling and changing the hearts of men is past all debate and question The weapons of our warfare saith the Apostle are not carnal but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into Captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. No heart so hard no conscience so stupid but this sword can pierce and wound in an instant it can cast down all those vain reasonings and fond imaginations which the Carnal heart hath been building all its life long and open a fair passage for Convictions of sin and the fears and terrors of wrath to come into that heart that was never afraid of these things before So Acts 2. 37. When they heard this they were pricked to the heart and said unto Peter and the rest of the Apostles Men and brethren what shall we do What shall we do is the doleful cry of men at their wits end the voice of one in deepest distress and such outcries have been no rarities under the preaching of the word its power hath been felt by persons of all orders and conditions the great and honourable of the earth as well as the poor and despicable The learned and the ignorant the civil and profane the young and the old all have felt the heart-piercing efficacy of the Gospel If you ask whence hath the word preached this mighty power The answer must be Neither from it self nor him that preaches it but from the spirit of God whose instrument it is by whose blessing and concurrence with it it produceth its blessed effects upon the hearts of men First This Efficacy and wonderful power is not from the 1. word it self take it in an abstract notion separated from the spirit it can do nothing it is called the foolishness of preaching 1 Cor. 1. 21. foolishness not only because the world so accounts it but because in it self it is a weak and unsuitable and therefore a very improbable way to reconcile the world to God that the stony heart of one man should be broken by the words of another man that one poor sinful Creature should be used to breath spiritual life into another this could never be if this sword were not managed by an omnipotent hand And besides we know what works Naturally works necessarily if this Efficacy were inherent in the word so that we should suppose it to work as other Natural agents do then it must need convert all to whom it is at any time preached except its effect were miraculously hindered as the fire when it could not burn the three Children but alas thousands hear it that never feel the saving power of it Isai. 53. 1. and 2 Cor. 4. 3 4. Secondly It derives not this Efficacy from the Instrument 2. by which it is ministred let their gifts and abilities be what they will it 's impossible that ever such effects should be produced from the strength of their Natural or gracious abilities 2 Cor. 4. 7. We have this treasure saith the Apostle in earthen vessels that the excellency of the power may be of God and not of us This treasure of Gospel light is carried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen vessels as Gideon and his men had their Lamps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in earthen pitchers or in Oyster-shells for so the word also signifies the Oyster-shell is a base and worthless thing in it self however there lyes the rich and precious Pearl of so great value and why is this precious treasure lodged in such weak worthless vessels surely it is upon no other design but to convince us of the truth I am here to prove That the Excellency
sad protestation doth Jeremy make against his ungrateful people Jer. 18. 20. shall evil saith he be recompenced for good for they have digged a pit for my soul remember that I stood before thee to speak good for them and to turn away thy wrath from them Gods mercy is eminently discovered in the institution and Satans malice is eminently discovered in the opposition of the Ministerial office Satan is a great and jealous Prince and it is no wonder he should raise all the forces he can to oppose Mr. Gâ—…rnals Christian Armor the Ambassadors of Christ When saith one the Gospel comes into his dominions it doth as it were by sound of Trumpet and beat of drum proclaim liberty to all his slaves and vassals if they will quit that Tyrant that hath so long held their souls in bondage and come under the sweet and easy government of Christ and can the Devil endure this think you if Christ send forth Ambassadors no wonder if Satan send forth opposers he certainly owes them a spite that undermine his government in the world Infer 3. Hence it follows that it nearly concerns all Christs Ambassadors Infer 3. to see that they be in a state of reconciliation with God themselves Shall we stand in Christ's stead by office and yet not be in Christ by Union Shall we intreat men to be reconciled to God and yet be at enmity with him our selves O let us take heed lest after we have preached to others we our selves be as cast-awayes 1 Cor. 9. 27. Of all men living we are the most miserable if we be Christless and graceless our Consciences will make more terrible applications of our doctrine to us in hell than ever we made to the vilest of sinners on earth O it 's far easier to study and press a thousand truths upon others than to feel the power of one truth upon our own hearts to teach others facienda quà m faciendo duties to be done than duties by doing them They are sad Dilamma's with which a learned Writer poses Gildas Salv. p. 15 16. such graceless Ministers If Sin be evil why do you live in it If it be not why do you dissuade men from it If it be dangerous how dare you venture on it If it be not why do you tell men so If God 's threatenings be true why don't you fear them If they be false why do you trouble men needlesly with them and put them into such frights without a cause Take heed to your selves lest you should cry down sin and not overcome it lest while you seek to bring it down in others you bow to it and become its slaves your selves it 's easier to chide at sin than to overcome i. That is a smart question Rom. 2. 21. Thou that teachest another teachest thou not thy self A prophane Minister was Converted by reading that Text once but how many have read it as well as he who never trembled at the consideration of it as he did 2. Use for Conviction Is this the method God uses to reconcile men to himself O then examine your selves whether yet the preaching of the 2. Use. Gospel hath reconciled you to God It 's too manifest that many among us are in the state of enmity unto this day we may say with the Prophet Isaiah 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed We offer you peace upon Gospel terms and Articles but our peace returns to us again enemies you were to God and enemies you still continue The Evidence is undeniable for 1. Evidence Many of you were never Convinced to this day of your state 1. Evid of enmity against God and without Conviction of this reconciliation is impossible without repentance there can be no reconciliation and without Conviction there can be no repentance when we repent we lay down our Weapons Isai. 27. 4 5. But how few have been brought to this Alas if a few poor cold heartless ineffectual confessions of sin may pass for a due Conviction and serious repentance then have we been convinced then have we repented but you will find if ever the Lord intend to reconcile you to himself your Convictions and humiliations for sin will be other manner of things this will cost you more than a few cheap words against sin 2 Cor. 7. 11. In that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge 2. Evidence Many of us never treated seriously with the Lord about peace and how then are we reconciled to him What a 2. Evid peace without a treaty Reconciliation without any consideration about it it can never be When was the time and where was the place that you were found in secret upon your knees mourning over the sin of your Nature and the evils of your ways Certainly you must be brought to this you must with a broken heart bewail your sin and misery Friend that stony heart of thine must feel remorse and anguish for sin it will cost thee some sad days and sorrowful nights or ever thou canst have peace with God it will cost thee many a groan many a tear many a hearty cry to heaven if ever the peace be made betwixt God and thee thou must take with thee words and turn to the Lord saying Take away all iniquity and receive me graciously O for one smile one token of love one hint of favour The child of peace is not born without pangs and agonies of Soul 3. Evidence Many of us are not reconciled to the duties of religion and ways of holiness and how then is it possible we should 3. Evid be reconciled to God What reconciled to God and unreconciled to the ways of God By reconciliation we are made nigh in duties of Communion we draw nigh and can we be made nigh to God and have no heart to draw nigh to God it can never be Examine your hearts and say is not the way of strictness a bondage to you had you not rather be at liberty to fullfill the desires of the flesh and of the mind Could you not wish that the Scriptures had not made some things else your sins and other things your duties do you delight in the Law of God after the inner man and esteem his Judgments concerning all things to be right Do you love secret prayer and delight in duties of Communion with God or rather are they not an ungrateful burden and irksome imposition give Conscience leave to speak plain 4. Evidence Many of us are not Enemies to sin and how then are we reconciled to God what friends with God and our Lusts 4. Eivd too it cannot be Psal. 97. 10. Ye that love the Lord hate evil the same hour our reconciliation is made with God there is an everlasting breach made with sin this
poured out many prayers and tears to the Lord for them you have cryed for them as Abraham for his Son O that Ishmael might live before thee O that this poor husband wise child brother or sister might live in thy sight and still you see they contain at one rate carnal dead and senseless well but yet give not up your hopes nor cease your pious endeavours the time may come when the Father may draw as well as you and then you shall see them quit all and come to Christ and nothing shall hinder them They are now drawn away of their own lusts they are easily drawn away by their sinful Companions but when God draws none of these shall withdraw them from the Lord Jesus What is their ignorance obstinacy and hardness of heart before that mighty power that subdues all things to it self Go therefore to the Lord by prayer for them and say Lord I have laboured for my poor relations in vain I have spent my exhortations to little purpose the work is too difficult for me I can carry it no farther but thou canst O let thy power go forth they shall be willing in the day of thy power Infer 6. If none can come to Christ except the Father draw them then surely none can be drawn from Christ except the Father leave Infer 6. them that power which at first drew them to Christ can secure and establish them in Christ to the end Joh. 10. 29. my Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand When the power of God at first draws us out of our natural state to Christ it sinds us not only impotent but obstinate not only unable but unwilling to come and yet this power of God prevails against all opposition how much more is it able to preserve and secure us when his fear is put into our inward parts so that we dare â—…t depart we have no will to depart from him Well then if the world say I will ensnare thee if the Devil say I will destroy thee if the flesh say I will betray thee yet thou art secure and safe as long as God hath said I will never leave thee nor for sake thee Heb. 13. 5. Infer 7. Let this engage you to a constant attendance upon the ordinances Infer 7. of God in which this drawing power of God is sometimes put forth upon the hearts of men Beloved there are certain seasons in which the Lord comes nigh to men in the Ordinances and Duties of his worship and we know not at what time the Lord cometh forth by his Spirit upon this design he many times comes in an hour when we look not for him when we think not of him I am found of them that sought me not Isa. 65. 1. it's good therefore to be found in the way of the Spirit had that poor man that lay so long at the pool of Bethesda reasoned thus with himself so long have I lain here in vain expecting a cure it 's to no purpose to wait longer and so had been absent at that very time when the Angel came down he had in all likelihood carryed his disease to the grave with him How dost thou know but this very Sabbath this Sermon this prayer which thou hast no heart to attend and art tempted to neglect may be the season and instrument wherein the Lord may do that for thy soul which was never yet done upon it Infer 8. To conclude how are all the Saints engaged to put forth all the Infer 8. power and ability they have for God who hath put forth his infinite almighty power to draw them to Christ God hath done great things for your souls he hath drawn you out of the miserable state of sin and wrath and that when he let others go by nature as good as you he hath drawn you into Union with Christ and Communion with his glorious priviledges O that you would henceforth imploy all the power you have for God in duties of obedience and in drawing others to Christ as much as in you lies and say continually with the Church Draw me we will run after thee Cant. 1. 4. Thanks be to God for Jesus Christ. The Fifth SERMON Serm. 5. EPHES. 2. 1. And you hath he quickened who were dead in trespasses Opening that work of the Spirit more particularly by which the soul is enabled to apply Christ. and sins IN the former Sermons we have seen our Union with Christ in the general nature of it and the means by which it is effected both external by the preaching of the Gospel and internal by the drawings of the Father We are now to bring our thoughts yet closer to this great mystery and consider the bonds or ligaments by which Christ and believers are knit together in a blessed oneness And if we heedfully observe the Scripture expressions and ponder the nature of this Union we shall find there are two bands which knit Christ and the soul together viz. 1. The Spirit on Christs part 2. Faith on our part The Spirit on Christs part quickening us with spiritual life whereby Christ first takes hold of us and faith on our part when thus quickened whereby we take hold of Christ accordingly this Union with the Lord Jesus is expressed in Scripture sometimes by one and sometimes by the other of these means or bonds by which it is effected Christ is sometimes said to be in us so Col. 1. 27. Christ in you the hope of glory and Rom. 8. 10. And if Christ be in you the body is dead because of sin and other times it is expressed by the other bond on our part as 1 Joh. 5. 20. we are in him that is true even in his son Christ Jesus and 2 Cor. 5. 17. if â—…ny man be in Christ he is a new creature The difference betwixt both these is thus aptly expressed by a late Author Christ is in believers by his Spirit 1 Joh. 4. 13. the believer is in Christ by faith Joh. 1. 12. Christ Mount Pisgaâ—… p. 22 23. is in the believer by inhabitation Rom. 3. 17. the believer is in Christ by implantation Rom. 6. 35. Christ is in the believer as the head is in the body Col. 1. 18. as the root in the branches Joh. 15. 5. believers are in Christ as the members are in the head Eph. 1. 23. or as the branches are in the root Joh. 15. 1 7. Christ in the believer implyeth life and influence from Christ Col. 3. 4. the believer in Christ implyeth Communion and fellowship with Christ 1 Cor. 1. 30. when Christ is said to be in the believer we are to understand it in reference to Sanctification when the believer is said to be in Christ it is in order to Justification Thus we apprehend being our selves first apprehended by Jesus Christ Phil. 3. 12. we cannot take hold of Christ till first he take
the wounds of Christ Isa. 53. 5. By his stripes we are healed his blood only is innocent and precious blood 1 Pet. 1. 19. blood of infinite worth and value the blood of God Act. 20. 28. blood prepared for this very purpose Heb. 10. 5. this is the blood that performs the cure and how great a cure is it for this cure the souls of Believers shall be praising and magnifying their great Physician in Heaven to all eternity Rev. 1. 5 6. To him that loved us and washed us from our sins in his own blood c. to him be glory and dominion for ever and ever Secondly The next evil in sin cured by Christ is the dominion 2. of it over the souls of poor sinners Where sin is in dominion the soul is in a very sad condition for it darkens the Understanding depraves the Conscience stiffens the Will hardens the Heart misplaces and disorders all the Affections and thus every faculty is wounded by the power and dominion of sin over the soul. How difficult is the cure of this disease it passes the skill of Angels or men to heal it but Christ undertakes it and makes a perfect cure of it at last and this he doth by his Spirit As he cures the guilt of sin by pouring out his blood for us so he cures the dominion of sin by pouring out his Spirit upon us Justification is the cure of guilt Sanctification the cure of the dominion of sin For First As the Dominion of sin darkens the understanding 1 Cor. 2. 14. so the spirit of holiness which Christ sheds upon his people cures the darkness and blindness of that noble faculty and restores it again Eph. 5. 8. they that were darkness are hereby light in the Lord the anointing of this Spirit teacheth them all things 1 John 2. 27. Secondly As the dominion of sin depraved and defiled the Conscience Tit. 1. 15. wounded it to that degree as to disable it to the performances of all its Offices and Functions so that it was neither able to apply convince or tremble at the word So when the Spirit of holiness is shed forth O what a tender sense fills the renewed Conscience for what small things will it check smite and rebuke how strongly will it bind to duty and bar against sin Thirdly As the dominion of sin stiffned the Will and made it stubborn and rebellious so Christ by sanctifying it brings it to be pliant and obedient to the will of God Lord saith the sinner what wilt thou have me to do Act. 9. 6. Fourthly As the power of sin hardneth the Heart so that nothing could affect it or make any impression upon it when sanctification comes upon the soul it thaws and breaks it as hard as it was and makes it dissolve in the breast of a sinner in godly sorrow Ezec. 36. 26. I will take away the heart of stone out of your flesh and I will give you an heart of flesh It will now melt ingenuously under the threatnings of the word 2 Kings 22. 19. or the strokes of the Rod Jer. 31. 18. or the manifestations of grace and mercy Luke 7. 38. Fifthly As the power of sin misplaced and disordered all the affections so sanctification reduces them again and sets them right Psal. 4. 6 7. And thus you see how sanctification becomes the rectitude health and due temper of the soul so far as it prevails curing the diseases that sin in its dominion filled the soul with True it is this cure is not perfected in this life there are still some grudgings of the old diseases in the holiest souls notwithstanding sin be dethroned from its dominion over them but the cure is begun and daily advances towards perfection and at last will be compleat as will appear in the cure of the next evil of sin namely Thirdly The Inherence of sin in the soul this is a sore disease the very core and root of all our other complaints 3. and ayles This made the holy Apostle bemoan himself and waile so bitterly Rom. 7. 17. because of sin that dwelt in him and the same misery is bewailed by all sanctified persons all the world over 'T is a wonderful mercy to have the guilt and the dominion of sin cured but we shall never be perfectly sound and well till the existence or indwelling of sin in our natures be cured too When once that is done then we shall feel no more pain nor sorrows for sin and this our great Physician will at last perform for us and upon us but as the cure of guilt was by our Justification the cure of the dominion of sin by our Sanctification so the third and last which perfects the whole cure will be by our Glorification and till then it is not to be expected For it 's a clear case that sin like Ivy in the old Walls will never be gotten out till the Wall be pulled down and then it 's pulled up by the roots This cure Christ will perform in a moment upon our dissolution For 't is plain First That none but perfected souls freed from all sin are admitted into Heaven Eph. 5. 27. Heb. 12. 23. Rev. 21. 27. Secondly 'T is as plain that no such personal perfection and freedom is found in any man on this side death and the grave 1 Joh. 1. 8. 1 Kings 8. 46. Philip. 3. 12. a truth sealed by the sad experience of all the Saints on earth Thirdly If such freedom and perfection must be before we can be perfectly happy and no such thing be done in this life it remains that it must be done immediately upon their dissolution and at the very time of their glorification as sin came in at the time of the union of their souls and bodies in the womb so it will go out at the time of their separation by death then will Christ put the last hand to this glorious work and perfect that cure which hath been so long under his hand in this world and thenceforth sin shall have no power upon them it shall never tempt them more it shall never defile them more it shall never grieve and sadden their hearts any more henceforth it shall never cloud their evidences darken their understandings or give the least interruption to their communion with God when sin is gone all these its mischievous effects are gone with it So that I may speak it to the comfort of all gracious hearts according to what the Lord told the Israelites in Deut. 12. 8 9. to which I allude for illustration of this most comfortable truth Ye shall not do after all the things that ye do here this day every man whatsoever is right in his own eyes for ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you Whilst you are under Christs cure upon earth but not perfectly healed your understandings mistake your thoughts wander your affections are dead your communion
true God is merciful plenteous in mercy his mercy is great above the heavens mercy pleaseth him and all this they that are in Christ shall find experimentally to their comfort and salvation but what is all this to thee if thou beest Christless There is not one drop of saving mercy that comes in any other Chanel than Christ to the soul of any man But must I then expect no mercy out of Christ This is a hard case very uncomfortable doctrine Yes thou maist be a Christless and Covenantless soul and yet have variety of temporal mercies as Ishmael had Gen. 17. 20 21. God may give thee the fatness of the Earth Riches Honours Pleasures a numerous and prosperous Posterity will that content thee Yes if I may have Heaven too no no neither Heaven nor Pardon nor any other Spiritual or Eternal mercy may be expected out of Christ Jude vers 21. O deceive not your selves in this point There are two bars betwixt you and all Spiritual mercies viz. the guilt of sin and the filth of sin and nothing but your own union with Christ can remove these and so open the passage for Spiritual mercies to your souls Why but I will repent of sin strive to obey the Commands of God make restitutions for the wrongs I have done cry to God for mercy bind my soul with vows and strong resolutions against sin for time to come will not all this lay a ground work for hope of mercy to my soul No no this will not this cannot do it First All your sorrows tears and mournings for sin cannot obtain mercy could you shed as many tears for any one sin that ever you committed as all the children of Adam have shed upon any account whatsoever since the creation of the World they will not purchase the pardon of that one sin for the Law accepts no short payment it requires plenary satisfaction and will not discharge any soul without it nor can it acknowledge or own your sorrows to be such the repentance of a soul in Christ finds through him acceptance with God but out of him it 's nothing Secondly All your strivings to obey the Commands of God and live more strictly for time to come will not obtain mercy Mat. 5. 20. Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven Thirdly Your restitution and reparation of wrongs you have done cannot obtain mercy Judas restored and yet was damned man is repaired but God is not remission is the act of God 't is he must loose your Consciences from the bond of guilt or they can never be loosed Fourthly All your cryes to God for mercy will not prevail for mercy if you be out of Christ Mat. 7. 22. Job 27. 9. A righteous Judge will not reverse the just sentence of the Law though the Prisoner at the Bar fall upon his knees and cry mercy mercy Fifthly Your vows and engagements to God for time to come cannot obtain mercy for they being made in your own strength 't is impossible you should keep them and if you could yet it is impossible they should obtain remission and mercy should you never sin more for time to come yet how shall God be satisfied for sins past Justice must have satisfaction or you can never have remission Rom. 3. 25 26. and no work wrought by man can satisfie Divine Justice nor is the satisfaction of Christ made over to any for their discharge but to such only as are in him therefore never expect mercy out of Christ. Inference 2. Is Christ the mercy of mercies greater better and more necessary Inference 2. than all other mercies then let no inferiour mercy satisfie you for your portion God hath mercies of all sorts to give but Christ is the chief the prime mercy of all mercies O be not satisfied without that mercy When Luther had a rich present sent him Valde protestatus sum me nolle sie ab eo satiari Luth. he protested God should not put him off so and David was of the same mind Psal. 17. 14. If the Lord should give any of you the desires of your hearts in the good things of this life let not that satisfie you whilst you are Christless For First What is there in these earthly enjoyments whereof the vilest of men have not a greater fulness than you Job 21. 7 8 9 10 11. Psal. 17. 10. Psal. 73. 3 12. Secondly What comfort can all these things give to a soul already condemned as thou art Joh. 3. 18. Thirdly What sweetness can be in them whilst they are all unsanctified things to you Enjoyments and their sanctification are two distinct things Psal. 37. 16. Prov. 10. 22. Thousands of unsanctified enjoyments will not yield your souls one drop of solid spiritual comfort Fourthly What pleasure can you take in these things out of which death must shortly strip you naked You must die you must dye and whose then shall all those things be for which you have laboured Be not so fond to think of Tunc edax flamma combâ—…ret quos nunc carnalis delectatio polluit leaving a great name behind you 't is but a poor felicity as Chrysostom well observes to be tormented where thou art and praised where thou art not the sweeter your portion hath been on earth the more intolerable will your condition be in Hell yea these earthly delights do not only encrease the torments of the damned but also prepare as they are instruments of sin the souls of men for damnation Prov. 1. 32. Surely the prosperity of fools shall destroy them be restless therefore till Christ the mercy of mercies be the root and fountain yielding and sanctifying all other mercies to you Inference 3. Is Jesus Christ the mercy of mercies infinitely better than all other mercies then let all that be in Christ be content and well Inference 3. satisfied whatever other inferiour mercies the wisdom of God seems fit to deny them you have a Benjamins portion a plentiful inheritance in Christ will you yet grumble Others have Houses splendid and magnificent upon earth but you have an house made without hands eternal in the Heavens 2 Cor. 5. 1. Others are cloathed with rich and costly apparel your souls are cloathed with the white pure robes of Christs righteousness Isai. 61. 10. I will greatly rejoice in the Lord my soul shall be joyfull in my God for he hath cloathed me with the garment of salvation he hath covered me with the robe of righteousness as a Bridegroom decketh himself with ornaments and as a Bride adorneth her self with Jewels Let those that have full Tables heavy Purses rich Lands but no Christ be rather objects of your pity than envy 't is better like store-cattle to be kept lean and hungry than with the fatted Ox to tumble in flowry Meadows thence to be led away to the shambles God hath not a better
but it will be hard for you to do so whose souls burn with desire after Christ. Seventhly Blessed in this that your desires after Christ will make death much the sweeter and easier to you Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better When a Christian was once asked whether he were willing to dye He returned this answer let him be unwilling to dye who is unwilling to go to Christ and Illius est nolle mori qui nolitire ad Christum much like it was that of another vivere renuo ut Christo vivam I refuse this life to live with Christ. 4th Use for Exhortation In the fourth place let me exhort and perswade all to Use 4. make Jesus Christ the desire and choice of their souls And here I fall in with the main scope and design of the Gospel and Oh that I could effectually press home this Exhortation upon your hearts Let me offer some moving Considerations to you and the Lord accompany them to your hearts First Every Creature naturally desires its own preservation do not you desire the preservation of your precious and immortal souls If you do then make Christ your desire and choice without whom they can never be preserved Jude vers 1. Secondly don 't your souls earnestly desire the bodies they live in how tender are they over them how careful to provide for them though they pay a dear rent for those Tenements they live in and is not union with Christ infinitely more desirable than the union of soul and body Oh covet union with him then shall your souls be happy when your bodies drop off from them at death 2 Cor. 5. 1 3. yea soul and body shall be happy in him and with him for evermore Thirdly How do the men of this world desire the enjoyments of it They pant after the dust of the earth they rise early sit up late eat the bread of carefulness and all this for very vanity Shall a worldling do more for earth than you for Heaven Shall the Creature be so earnestly desired and Christ neglected Fourthly What do all your desires in this world benefit you if you go Christless Suppose you had the desire of your hearts in these things how long shall you have comfort in them if you miss Christ Fifthly Doth Christ desire you who have nothing lovely or desirable in you And have you no desires after Christ the most lovely and desirable one in both worlds His desires are towards you Prov. 8. 31. O make him the desire and choice of your souls Sixthly How absolutely necessary is Jesus Christ to your souls Bread and water breath and life is not so necessary as Christ is One thing is necessary Luk. 10. 42. and that one thing is Christ if you miss your desires in other things you may yet be happy but if you miss Christ you are undone for ever Seventhly How suitable a good is Christ to your souls Comprizing whatsoever they want 1 Cor. 1. 30. Set your hearts where you will none will be found to match and suit them as Christ doth Eighthly How great are the benefits that will redound to you by Jesus Christ In him you shall have a rich inheritance setled upon you all things shall be yours when you are Christs 1 Cor. 3. 22. and is not such a Christ worth desiring Ninthly All your well-grounded hopes of glory are built upon your union with Christ 1 Cor. 1. 21. If you miss Christ you must dye without hope will not this draw your desires to him Tenthly Suppose you were at the Judgement Seat of God where you must shortly stand and saw the terrors of the Lord in that day the Sheep divided from the Goats the sentences of absolution and condemnation past by the great and awful Judge upon the righteous and the wicked would not Christ be then desirable in your eyes As ever you expect to stand with Comfort at that Bar let Christ be the desire and choice of your souls now 5th Use for Direction Do these or any other Considerations put thee upon this Use 5. enquiry how shall I get my desires kindled and inflamed towards Christ Alas my heart is cold and dead not a serious desire stirring in it after Christ to such I shall offer the following Directions Direction 1. Redeem some time every day for meditation get out of the noise and clamour of the world Psal. 4. 4. and seriously bethink your selves how the present state of your soul stands and how it is like to go with you for ever here all sound Conversion begins Psal. 119. 59. Direction 2. Consider seriously of that lamentable state in which you came into the world children of wrath by nature under the curse and condemnation of the Law So that either your state must be changed or you inevitably damned Joh. 3. 3. Direction 3. Consider the way and course you have taken since you came into the world proceeding from iniquity to iniquity What Command of God have you not violated a thousand times over What sin is committed in the world that you are not one way or other guilty of before God How many secret sins are upon your score unknown to the most intimate Friend you have in the world Either this guilt must be separated from your souls or your souls from God to all eternity Direction 4. Think upon the severe wrath of God due to every sin The wages of sin is death Rom. 6. ult and how intolerable the fulness of that wrath must be when a few drops sprinkled upon the Conscience in this world is so insupportable that it hath made some to choose strangling rather than life and yet this wrath must abide for ever upon you if you get not interest in Jesus Christ Joh. 3. 63. Direction 5. Ponder well the happy state and condition they are in who have obtained pardon and peace by Jesus Christ Psal. 32. 12. And seeing the grace of God is free and you are yet under the means thereof why may not you be as capable thereof as others Direction 6. Seriously consider the great uncertainty of your time and preciousness of the opportunities of salvation never to be recovered when they are once past Joh. 9. 4. Let this provoke you to lay hold upon those golden seasons whilst they are yet with you that you may not bewail your folly and madness when they are out of your reach Direction 7. Associate your selves with serious Christians get into their acquaintance and beg their assistance beseech them to pray for you and see that you rest not here but be frequently upon your knees begging of the Lord a new heart and a new state In Conclusion of the whole let me beseech and beg all the people of God as upon my knees to take heed and beware lest by the carelesness and scandals of their lives they quench the weak desires beginning to kindle in the hearts of
result from his Saints a great part of his own glory as we have now fellowship with him in his sufferings so we shall have a fellowship or communion with him in his glory when he shall appear then shall we also appear with him in glory then the poorest Believer shall be more glorious than Solomon in all his Royalty It was a pious saying of Luther that he had rather be Christianus Rusticus quam Ethnicus Alexander a Christian Clown than a Pagan Emperor the righteous is more excellent than his neighbour though he live next dore to a graceless Nobleman but it doth not yet appear what they shall be The day will come it will certainly come for the Lord hath spoken it when they shall shine forth as the Sun in the Kingdom of their Father Inference 5. How hath the Devil blindfolded and deluded them that are scared off from Christ by the fears of being dishonoured by him Inference 5. Many persons have half a mind to Religion but when they consider the generality of its professors to be persons of the lowest and meanest rank in the world and that reproaches and sufferings attend that way they shrink back as men ashamed and as Salvian saith mali esse coguntur ne viles habeantur they choose rather to remain wicked than to become vile but to them that believe Christ is an honour as the word which we translate precious might be rendred 1 Pet. 2. 7. Till God open mens eyes thus they will put evil for good and good for evil But O dear bought honours for which men stake their souls and everlasting happiness Paul was not of your mind yet for birth he was an Hebrew of the Hebrews for dignity and esteem a Pharisee for moral accomplishments touching the Law blameless yet all this he trampled under his feet counting it all but dross and dung in comparison of Jesus Christ. Moses had more honour to lay down for Christ than you yet it was no temptation to him to conceal or deny the faith of Christ. Noble Galeacius would not be withheld from Christ by the splendor and glory of Italy But Oh how doth the glory of this world dazle and blind the eyes of many How can ye believe saith Christ who receive honour one of another John 5. 44. Saints and sinners upon this account are wonders to one the other 'T is the wonder of the world to see Christians glorying in reproaches they wonder that the Saints run not with them into the same excess of riot And it is a wonder to Believers how such poor toys and empty titles rather than titles of honour should keep the world as it doth from Jesus Christ and their everlasting happiness in him Inference 6. If Christ be the Lord of Glory how careful should all be Inference 6. who profess him that they do not dishonour Jesus Christ whose name is called upon them Christ is a glory to you be not you a shame and dishonour to him How careful had Christians need be to draw every line and action of their lives exactly The more glorious Christ is the more circumspect and watchful ye had need to be How lovely would Jesus Christ appear to the world if the lives of Christians did adorn the Doctrine of God their Saviour in all things Remember you represent the Lord of Glory to the world 't is not your honour only but the honour of Christ which is engaged and concerned in your actions O let not the carelesness or scandals of your life make Jesus Christ ashamed to be called your Lord. When Israel had grievously revolted from God he bids Moses rise and get him down from thence for saith he thy people which thou hast brought forth out of Egypt have corrupted themselves Deut. 9. 12. as if the Lord were ashamed to own them for his people any longer It was a cutting question Jam. 2. 7. apt to startle the Consciences of those loose professors do they not blaspheme that worthy name by which ye are called Your duty is to adorn the Gospel by your Conversations Titus 2. 10. The words signifie to deck trim or adorn the Gospel to make it neat trim and lovely to the eyes of beholders When there is such a beautiful harmony and lovely proportion betwixt Christs Doctrine and your practices as there is in the works of Creation wherein the comliness and elegancy of the world much consists for to this the Apostles word here alludes then do we walk suitably to the Lord of Glory Inference 7. What delight should Christians take in their daily converse with Jesus Christ in the way of duty Your converses in prayer hearing Inference 7. Suppose saith Mr. Rutherford there were no letter of a command yet there is a suitableness betwixt the Law engraven on the heart and the spiritual matter commanded there is an Heaven in the bosom of prayer though there were not a granting of the suit Rutherfords Treatise of the Covenant p. 71. and meditation are with the Lord of Glory the greatest Peers in a Kingdom account it more honour to be in the presence of a King bareheaded or upon the knee at Court than to have thousands standing bare to them in the Country When you are called to duties of communion with Christ you are called to the greatest honour dignified with the noblest priviledge creatures are capable of in this world had you but a sense of that honour God puts upon you by this means you would not need so much tugging and striving to bring a dead and backward heart into the special presence of Jesus Christ. When he saith seek ye my face your hearts would echo to his calls thy face Lord will we seek But alas the glory of Christ is much hid and vailed by ignorance and unbelief from the eyes of his own people 't is but seldom the best of Saints by the eye of faith do see the King in his Glory Inference 8. If Christ be so glorious how should Believers long to be with Inference 8. him and behold him in his glory above Most men need patience to dye a Believer should need patience to live Paul thought it well worth enduring the pangs of death to get a sight of Jesus Christ in his glory Phil. 1. 23. The Lord direct your hearts into the love of God and patient waiting for of Christ saith the Apostle 2 Thes. 3. 5. intimating that the Saints have great need of patience to enable them to endure the state of distance and separation from Christ so long as they must endure it in this world The Spirit and the Bride say come and let him that heareth say come and let him that is a thirst come even so come Lord Jesus and be thou as a swift Roe upon the Mountains of Separation Blessed be God for Jesus Christ the Lord of Glory The Fifteenth SERMON Sermon 15. LUKE 2. 25. Text. Opening the sixth Motive to come to Christ
God The heart of God is so propense and ready to grant the desires of Believers that it is but ask and have Mat. 7. 7. the dore of grace is opened at the knock of prayer that is a favourite indeed to whom the King gives a blank to insert what request he will If ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you John 15. 7. Oh blessed liberty of the sons of God! David did but say Lord turn the Counsel of Ahitophel into foolishness and it was done as soon as asked 2 Sam. 15. 31. Joshua did but say Thou Sun stand still in Gibeon and a miraculous stop was presently put to its swift motion in the Heavens nay which is wonderful to consider a prayer in the womb yet unborn I mean conceived in the heart and not yet uttered by the lips of Believers is often anticipated by the propenseness of free grace Isai. 65. 24. And it shall come to pass that before they call I will answer and whilst they are yet speaking I will hear The prayers of others are rejected as an abomination Prov. 15. 8. God casts them back into their-faces Mal. 2. 3. But free grace signs the petitions of the Saints more readily than they are presented we have not that freedom to ask that God hath to give 't is true the answer of a Believers prayers may be a long time suspended from his sense and knowledge but every prayer according to the will of God is presently granted in Heaven though for wise and holy ends they may be held in a doubtful suspense about them upon earth Fourthly The free discoveries of the secrets of Gods heart to Believers speaks them to be his special favourites men open not the counsels and secrets of their own hearts to enemies or strangers but to their most inward and intimate friends The secret of the Lord is-with them that fear him and he will shew them his Covenant Psal. 25. 14. When God was about to destroy Sodom he will do nothing in that work of judgement till he had acquainted Abraham his friend with his purpose therein Gen. 18. 17. And the Lord said Shall I hide from Abraham that thing which I do for I know him c. So when a King was to be elected for Israel and the person whom God had chosen was yet unknown to the people God as it were whispered that secret unto Samuel the day before 1 Sam. 9. 15. Now the Lord had told Samuel in his ear a day before Saul came according to the manner of Princes with some special favourite Fifthly The Lords receiving every small thing that comes from them with grace and favour when mean while he rejects the greatest things offered by others doth certainly bespeak Believers the special favourites of God There was but one good word in a whole sentence from Sarah and that very word is noted and commended by God 1 Pet. 3. 6. She called him Lord. There were but some small beginnings or buddings of grace in young Abijah and the Lord took special notice of it 1 Kings 14. 12. Because in him there is found some good thing toward the Lord God of Israel in the house of Jeroboam Let this be an encouragement to young ones in whom there are found any breathing desires after Christ God will not reject them if any sincerity be found in them a secret groan uttered to God in sincerity shall not be despised Rom. 8. 26. The very bent of a Believers will when he hath no more to offer unto God is an acceptable present 2 Cor. 8. 11. The very intent and purpose that lies secretly in the heart of a Believer not yet executed is accepted with him 1 Kings 8. 18. Where as it was in thine heart to build an house to my name thou didst well that it was in thine heart Thus small things offered to God by Believers find acceptance with him whilst the greatest presents even solemn assemblies Sabbaths and prayers from others are rejected They are a trouble unto me saith God I am weary to bear them Isai. 1. 14 15. Incense from Sheba the sweet Cane from a far Country are not acceptable nor sacrifices sweet unto God from other hands Jer. 6. 20. From all which it appears beyond doubt that the persons and duties of Believers are accepted into the special favour of God by Jesus Christ which was the second thing to be spoken to and brings us to the third general viz. Thirdly How Christ the Beloved procures this benefit for 3. Believers And this he doth four ways First By the satisfaction of his blood Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Son No friendship without reconciliation no reconciliation but by the blood of Christ therefore the new and living way by which Believers come unto God with acceptance is said to be consecrated for us through the veil of Christs flesh and hence believers have boldness to enter into the holiest by the blood of Jesus Heb. 10. 19 20. Secondly The favour of God is procured for Believers by their mystical union with Christ whereby they are made members of his body of his flesh and of his bones Eph. 5. 30. So that look as Adams posterity stood upon the same terms that he their natural head did so Believers Christs mystical members stand in the favour of God by the favour which Christ their spiritual head hath John 17. 33. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me Thirdly Believers are brought into favour with God by Christs becoming their Altar upon which their persons and duties are all offered up to God the Altar sanctifies the gift Heb. 13. 10. And this was typified by that legal rite mentioned Luke 1. 9 10. Christ is that golden Altar from whence all the prayers of the Saints ascend to the throne of God perfumed with the odours and incense of his merits Rev. 8. 34. And another Angel came and stood at the Altar having a golden Censer and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne and the smoak of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand And thus you see how the persons and duties of Believers are brought into favour and acceptance with God by Jesus Christ. The Uses follow Inference 1. If all Believers be in favour with God how great a mercy is Inference 1. it to have the prayers of such ingaged on our behalf Would we have our business speed in Heaven let us get into favour with God our selves and engage the prayers of his people the favourites of Heaven for us vis unita
Christ hath made us free and be not again entangled in the yoke of bondage Gal. 5. 1. and again Ye are bought with a price be not ye the servants of men It 's Christs prerogative to prescribe the rules of his own house he hath given no man dominion over your faith 2 Cor. 1. 24 one man is no rule to another but the word of Christ a rule to all follow not the holiest of men one step farther than they follow Christ 1 Cor. 11. 4. Man is an ambitious creature naturally affecting dominion and dominion over the mind rather than over the body to give law to others feeds pride in himself so far as any man brings the word of Christ to warrant his injunctions so far we are to obey and no farther Christ is your Lord and Lawgiver Inference 6. Lastly Let this encourage and perswade sinners to come to Inference 6. Christ for with him is sweet liberty for poor captives Oh that you did but know what a blessed state Jesus Christ would bring you into Come unto me saith he ye that labour and are heavy laden and what encouragement doth he give to comers but this my yoke is easie and my burthen is light The Devil perswaded you that the ways of obedience and strict godliness are a perfect bondage but if ever God regenerate you you will find his ways ways of pleasantness and all his paths peace you will rejoyce in the way of his Commandments as much as in all riches you will find the worst work Christ puts you about even suffering work sweeter than all the pleasures that ever you found in sin O therefore open your hearts at the call of the Gospel come unto Christ then shall you be free indeed The Nineteenth SERMON Sermon 19. 1 PET. 3. 18. Text. The Saints coming home to God by Reconciliation and Glorification opened and applied For Christ hath once suffered for sins the just for the unjust that he might bring us to God THe scope of the Apostle in this place is to prepare and fortifie Christians for a day of suffering In order to their chearful sustaining whereof he prescribeth two excellent rules of mighty use for all suffering Christians First To get a good Conscience within them vers 16 17. hic murus aheneus esto Secondly To set the example of Christs suffering before them vers 18. for Christ hath once suffered for sinners the sufferings of Christ for us is the great motive engaging Christians to suffer chearfully for him In the words before us we have First The sufficiency and fulness of Christs sufferings intimated in that particle once Christ needs to suffer no more having finished and compleated that whole work at once Secondly The meritorious cause of the sufferings of Christ and that is sin Christ once suffered for sins not his own sins but ours as it follows in the next clause which is the third thing here observable viz. Thirdly The admirable grace and unexampled love of Christ to us sinners the just for the unjust in which words the substitution of Christ in the room and place of sinners the vice-gerence of his death is plainly expressed Christ died not only nostro bono for our good but also nostro loco in our stead Fourthly Here is also the final cause or design and scope of the sufferings of Christ which was to bring us to God Fifthly Here is also the issue of the sufferings of Christ which was the death of Christ in the flesh and the quickning of Christ after death by the Spirit many excellent observations are lodged in the bosom of this Scripture all which I must pass in silence at this time and confine my discourse to the final cause of the sufferings of Christ namely that he might bring us to God where the observation will be plainly and briefly this DOCT. That the end of Christs cursed death and bitter sufferings was Doct. to bring all those for whom he died unto God In the explication and preparation of this point for use two things must be spoken unto viz. 1. What Christs bringing us to God imports 2. What influence the death of Christ hath upon this design of bringing us to God First What Christs bringing us to God imports and certainly 1. there be many great and excellent things carried in this expression more generally it notes our state of reconciliation and our state of glorification by reconciliation we are brought nigh to God Ephes. 2. 13. Ye are made nigh i. e reconciled by the blood of Christ. Heb. 12. 22 23. we are said to come to God the Judge of all By reconciliation we are brought nigh unto God now by glorification we shall be brought home to God hereafter 1 Thes. 4. 17. We shall be ever with the Lord but more particularly this phrase that he might brings us to God imports First That the chief happiness of man consisteth in the 1. enjoyment of God that the creature hath as necessary dependance upon God for happiness as the stream hath upon the fountain or the image in the glass upon the face of him that looks into it Look as the sum of the creatures misery lies in this depart from me separation from God is the principal part of damnation So on the contrary the chief happiness of the creature consisteth in the enjoyment and blessed vision of God 1 John 3. 2. Psal. 17. 15. I shall be satisfied when I awake with thy likeness Secondly It implies mans revolt and apostasie from God 2. Ephes. 2. 12. But now in Christ Jesus ye who were sometime afar Liâ—…t facult ates non â—…runt per lapsum abolitae determinatio tamen earum ad objecta spiritualia fuit protinus extincta Zeaeâ—… de imagine Dei. off are made nigh by the blood of Christ. Those whom Christ bringeth unto God were before afar off from him both in state and condition and in temper and disposition we were lost creatures and had no desire to return to God the Prodigal was said to go into a far Country Luke 15. 30. Thirdly Christs bringing us to God implies our inability to return to God of our selves we must be brought back by Christ or perish for ever in a state of separation from God the lost sheep is made the embleme of the lost sinner 3. Luke 15. 5. The sheep returns not to the fold of it self but the shepheard seeks it finds it and carries it back upon his shoulders and the Apostle plainly tells us Rom. 5. 6. that when we were without strength i. e. any ability to recover help or save our selves in due time Christ died for the ungodly Fourthly Christs bringing us to God evidently implies 4. this that Gods unsatisfied justice was once the great bar betwixt him and man man can have no access to God but by Christ Christ brings us to God by no other way but the way of satisfaction by his blood he hath suffered
efficacy thereof upon his heart before it so came at this time as it never came before From hence the observations are DOCT. 1. That unregenerate persons are generally full of groundless confidence Doct. 1. and chearfulness though their condition be sad and miserable DOCT. 2. That there is a mighty efficacy in the Word or Law of God to Doct. 2. kill vain confidence and quench carnal mirth in the hearts of men when God sets it home upon their Consciences We shall take both these points under consideration and improve them to the design in hand DOCT. 1. That unregenerate persons are generally full of groundless confidence Doct. 1. and chearfulness though their condition be sad and miserable Rev. 3. 17. Because thou saist I am rich and increased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked this is the very life that unregenerate men do live In the opening whereof I will shew you 1. What is the life of the unregenerate 2. What maintains that life 3. How it appears that this is the life the generality of the world do live 4. The danger of living such a life as this and then apply it First What is the life of the unregenerate and wherein it consists Now there being among others three things 1. in which the life of the unregenerate doth principally consist viz. Carnal Security Presumptuous Hope and False Joy Of these briefly in their order First There is in unregenerate men a great deal of carnal security they dread no danger Luke 11. 21. When a strong man armed keepeth his palace his goods are in peace there is generally a great stillness and silence in the Consciences of such men when others in a better condition are watching and trembling they sleep securely so they live and so oft-times they dye Psal. 73. 4. they have no bonds in their death Hebrew no knots no difficulties that puzzle them 't is true the Consciences of few men are so perfectly stupified but that sometime or other they twinge and gird them but it seldom works at that height or continues with them so long as to give any considerable interruption to their carnal peace and quietness Secondly The life of the unregenerate consisteth in presumptuous hope this is the very foundation of their carnal security So Christ tells the Jews John 8. 54 55. Of whom ye say that he is your God and yet ye have not known him The world is full of hope without a promise which is but as a Spiders web when a stress comes to be laid upon it Job 27. 8. Unregenerate men are said indeed to be without hope Eph. 2. 12. but the meaning is they are without any solid well-grounded hope for in Scripture account vain hope is no hope Except it be a lively hope 1 Pet 1. 3. a hope flowing from union with Christ Col. 1. 27. a hope nourished by experience Rom. 5. 4. a hope for which a man can give a reason 1 Pet. 3. 15. a hope that puts men upon heart-purifying endeavours 1 John 3. 3. it is in the account of God a cypher a vanity not deserving the name of hope and yet such a groundless dead Christless irrational idle hope is that which the unregenerate lives upon Thirdly The life of the unregenerate consisteth in false joy the immediate off spring of ungrounded hope Mat. 13. 20. the stony ground received the word with joy There are two sorts of joy upon which the unregenerate live viz. 1. A sensitive joy in things Carnal 2. A delusive joy in things Spiritual They rejoyce in Corn Wine and Oyl in their Estates and Children in the pleasant fruitions of the Creature yea and they rejoyce also in Christ and the Promises in Heaven and Glory with all which they have just such a kind of communion as a man hath in a dream with a full feast and curious musick and just so their joy will vanish when they awake Now these three security hope and joy make up the livelihood of the carnal world Secondly Next it concerns us to enquire what are the 2. things that maintain and support this security hope and joy in the hearts of unregenerate men and if we consider duely we shall find Church priviledges natural ignorance false evidences of the love of God slight workings of the Gospel self-love comparing themselves with the more prophane and Satans policy managing all these in order to their eternal ruine are so many springs to feed and maintain this life of delusion in the unregenerate 1. First Church priviledges lay the foundation to this strong delusion thus the Jews deceived themselves saying in their hearts We have Abraham for our Father Mat. 3. 9. This propt up their vain hopes that Abrahams blood ran in their veins though Abrahams faith and obedience never wrought in their hearts 2. Secondly Natural ignorance this keeps all in peace they that see not fear not There are but two ways to quiet the hearts of men about their spiritual and eternal concernments viz. the way of assurance and faith or the way of ignorance and self-deceit by the one we are put beyond danger by the other beyond fear though the danger be greater Satan could never quiet men if he did not first blind them 3. Thirdly False evidence of the love of God is another spring feeding this security vain hope and false joy in the hearts of men see the power of it to hush and still the Conscience Mat. 7. 22. Many will say to me in that day Lord Lord have we not prophesied in thy name c. The things upon which they build their evidence and confidence were external things in Religion yet they had a quieting power upon them as if they had been the best evidences in the world 4. Fourthly Slight workings of the Gospel such are transient motions of the affections under the word Heb. 6. 8. the working of their desires about spiritual objects Joh. 6. 34. Mat. 25. 8. the external change and reformation of their ways Mat. 12. 43. all which serve to nourish the vain hopes of the unregenerate 5. Fifthly Self-love is an apparent reason and ground of security and false hope Mat. 7. 3. it makes a man to overlook great evils in himself whilst he is sharp-sighted to discover and censure lesser evils in others self-love takes away the sight of sin by bringing it too near the eye 6. Sixthly Mens comparing themselves with those that are more prophane and grosly wicked than themselves serves notably to quiet and hush the Conscience asleep God I thank thee said the Pharisee I am not as other men or as this Publican O what a Saint did he seem to himself when he stood by those that were more externally wicked 7. Seventhly and Lastly The policy of Satan to manage all these things to the blinding and ruining of the souls of men is another great reason
abortions and miscarriages under the Word Luke 8. 12 13 14. there are hopeful and promising beginnings and budding of affections in some persons especially in their youth but when once they come to be engaged in the world how soon are they dampt and quenched as the cares of a Family grow on so do the cares of salvation wear off 't is not as it was wont to be what shall I do to be saved how shall I get interest in Christ but what shall I eat and drink and wherewithal shall I and mine be maintained Thus earth justles out heaven and the present world drowns all thoughts of that to come Good had it been for many men they had never been engaged so deep in the world as they are their life is but a constant hurry of business and a perpetual diversion from Christ and things that are eternal Thirdly Lastly The deceitfulness and treachery of the heart which too easily gives way to the designs of Satan and suffers it self to be imposed upon by him is not the least cause why so many hopeful beginnings come to nothing and the effects of the word vanish Pride and self-love are very apt to over-value every little good and slight or undervalue every evil that is in us and so quickly choaks those convictions that begin to work in our souls But oh that such men would consider that the dying away of their convictions is that which threatens the life of their souls for ever now is the bud withered the blossome blasted and what expectation is there of fruit after this except the Lord revive them again The Lord open mens eyes to discern the danger of such things as these are Jud. ver 12. Heb. 10. 38. Yet I deny not but there are many stands and pauses in the work of conversion it seems to dye away and then revives again and revive it must or we are lost but how many are there who never recover it more This is a sore Judgement of a most terrible consequence to the souls of men 3. Thirdly In the last place Let it be a word of counsel and advice to them upon whom the word works effectually 3. and powerfully to whose hearts the commandment is come home to revive sin and kill their vain hopes and these are of two sorts 1. Embryos under the first workings of the Spirit 2. Compleat births of the Spirit regenerated souls First Embryos that are under the first workings of the Spirit in the word O let it not seem a misery or unhappiness 1. to you that the Commandment is come and sin revived and your former hopes overthrown It must be thus if ever God intend mercy for you Had you gone on in that dangerous security you were in before you had certainly been lost for ever God hath stopt you in that path that leads down to hell and none that go in there do ever return again or take hold of the paths of life O 't is better to weep tremble and be distressed now than to mourn without hope for ever let it not trouble you that sin hath found you out you could never have found out the remedy in Christ if you had not found out the disease and danger by the coming of the commandment And I beseech you carefully to observe whether the effects and operations of the word upon your hearts be deeper and more powerful than they are found to be in such souls as miscarry under it the Commandment comes to them and shews them this or that more gross and startling sin doth it come to you and shew you not only this or that particular sin but all the evils of your heart and life the corruption of your natures as well as the transgressions of your lives if so it promises well and looks hopefully and comfortably to you The commandment comes to others and startles them with the fears of damnation for their sin it puts them into a grievous fright at hell and the everlasting burnings but doth it come to thee and discover the infinite evil that is in thy sin as it is committed against the great holy righteous and good God and so melts thy heart into tears for the wrong that thou hast done him as well as the danger into which thou hast brought thy self This is a hopeful work and may encourage thee It comes to others and greatly shakes but never destroyes and razes the foundation of their vain hopes if it so revive sin as to kill all vain hopes in thee and shut thee up to Christ as thy only door of hope fear not these troubles will prove the greatest mercies that ever befell thee in this world if thus they work and continue to work upon thy soul. Secondly Others there are upon whom the Word hath 2. had its full effect as to Conversion O bless God for ever for this mercy you cannot sufficiently value it God hath not only made it a convincing and wounding but a converting and healing word to your souls he hath not only revived your sins and killed your vain hopes but begotten you again to a lively hope see that you be thankful for this mercy How many have sate under the same word but never felt such effects of it As Christ said in another case There were many Widows in Israel in the time of Elijah but unto none of them was the Prophet sent save unto Sarepia a City of Sidon to a certain Widow there Luke 4. 46. So I may say in this case there were many souls in the same Congregation at the same time but unto none of them was the word sent with a Commission to convince and save but such a one as thy self one as improbable to be wrought upon as any soul there O let this beget thankfulness in your souls and let it make you love the word as long as you live I will never forget thy precepts for by them thou hast quickened me Psal. 119. 93. But above all I beseech you make it appear that the Commandment hath come home to your hearts with power to convince you of the evil of sin by your tenderness and care to shun it as long as you live If ever you have seen the face of sin in the glass of the Law of God if your hearts have been humbled and broken for it in the dayes of your trouble and distress certainly you will choose the worst affliction rather than sin it would be the greatest folly in the world to return again to iniquity Psal. 85. 8. you that have seen so much of the evil that is in it and the danger that follows it you that have had such inward terrours and fears of Spirit about it when that terrible representation was made you will be loth to feel those gripes and distresses of Conscience again for the best enjoyment in this world Blessed be God if any word have been brought home to our hearts which hath been instrumental to bring us
advantage for the mortification of sin in as much as sin being contrary to the new nature and the object of grief and hatred cannot possibly be committed without reluctancy and very sensible regret of mind and actions done with regret are neither done frequently nor easily The case of a regenerate soul under the surprizals and particular victories of temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cùm ita quis capitur ut nequeat luctari nec se capienti obsistere Sclat being like that of a captive in war who marches not with delight but by constraint among his enemies So the Apostle expresseth himself Rom. 7. 23. But I see another law in my members warring against the Law of my mind and bringing me into captivity unto the law of sin which is in my members thus the spirit of God promotes the design of mortification by the implantation of contrary habits Secondly By assisting those gracious habits in all the times 2. of need which he doth many ways sometimes notably awakening and rouzing grace out of the dull and sleepy habit and drawing forth the activity and power of it into actual and successful resistances of temptations as Gen. 39. 9. How can I do this great wickedness and sin against God Holy fear awakens first and raises all the powers of grace in the soul to make a vigorous resistance of temptation the spirit also strengthens weak grace in the soul 2 Cor. 12. 9. My grace is sufficient for thee for my strength is made perfect in weakness and by reason of grace thus implanted and thus assisted he that is born of God keepeth himself and the wicked one toucheth him not Fifthly The last query to be satisfied is how mortification of sin solidly evinceth the souls interest in Christ and this it 5. doth divers ways affording the mortified soul many sound evidences thereof As Evidence 1. Whatsoever evidences the indwelling of the holy spirit of God in us must needs be evidential of a saving interest in Christ as hath been fully proved before but the mortification of sin doth plainly evidence the indwelling of the spirit of God for as we proved but now it can proceed from no other principle there is as strong and inseparable a connection betwixt mortification and the spirit as betwixt the effect and its proper cause and the self-same connection betwixt the inbeing of the spirit and union with Christ. So that to reason from mortification to the inhabitation of the spirit and from the inhabitation of the spirit to our union with Christ is a strong scriptural way of reasoning Evidence 2. That which proves a soul to be under the Covenant of Grace evidently proves its interest in Christ for Christ is the head of that Covenant and none but sound Believers are under the blessings and promises of it but mortification of sin is a sound evidence of the souls being under the Covenant of Grace as is plain from those words of the Apostle Rom. 6. 12 13 14. Let not sin therefore reign in your mortal body that ye should obey it in the lust thereof neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God sor sin shall not have dominion over you for ye are not under the Law but under Grace where the Apostle presseth Believers unto mortification by this incouragement that it will be a good evidence unto them of a new Covenant interest for all legal duties and endeavours can never mortifie sin 't is the spirit in the new Covenant which produces this whoever therefore hath his corruptions mortified hath his interest in the Covenant and consequently in Christ so far cleared unto him Evidence 3. That which is the fruit and evidence of saving faith must needs be a good evidence of our interest in Christ but mortifiâ—… 〈◊〉 sin is the fruit and evidence of saving faith Acts 15. 9. Purifying their hearts by faith 1 John 5. 4. This is the victory whereby we overcome the world even our faith faith overcomes both the allurements of the world upon one hand and the terrors of the world upon the other hand by mortifying the heart and affections to all earthly things a mortified heart is not easily taken with the ensnaring pleasures of the world or much moved with the disgraces losses and sufferings it meets with from the world and so the strength and force of its temptations is broken and the mortified soul becomes victorious over it and all this by the instrumentality of faith Evidence 4. In a word there is an intimate and indissoluble connection betwixt the mortification of sin and the life of grace Rom. 6. 11. Reckon your selves to be dead indeed unto sin but alive unto God through Jesus Christ and the life of Christ must needs involve a saving interest in Christ by all which is fully proved what was asserted in the observation from this Text. The Application follows in the next Sermon The Twenty eighth SERMON Sermon 28. GAL. 5. 24. And they that are Christs have crucified the flesh Text. with the affections and lusts From hence our Observation was DOCT. THat a saving interest in Christ may be regularly and Doct. strongly inferred and concluded from the mortification of the flesh with its affections and lusts Having opened the nature and necessity of mortification in the former Sermon and shewn how regularly a 〈◊〉 â—…interest in Christ may be concluded from it we now proceed to apply the whole By way of 1. Information 2. Exhortation 3. Direction 4. Examination 5. Consolation 1st Use for Information Use 1. Inference 1. If they that be Christs have crucified the flesh then the life Inference 1. of Christians is no idle or easie life the corruptions of his heart continually fill his hands with work with work of the most difficult nature sin-crucifying work which the Scripture calls the cutting off the right hand and plucking out of the right eye sin-crucifying work is hard work and it is constant work throughout the life of a Christian there is no time or place freed from this conflict every occasion stirs corruption and every stirring of corruption calls for mortification corruptions work in our very best duties Rom. 7. 23. and put the Christian upon mortifying labours The world and the Devil are great enemies and fountains of many temptations to Believers but not like the corruptions of our own hearts they only tempt objectively and externally but this tempts internally and therefore much more dangerous they only tempt at times and seasons this continually at all times and seasons beside what ever Satan or the world attempts upon us would be altogether ineffectual were it not for our own corruptions John 14. 30. So that the corruptions of our own hearts as they give us most danger so they must give us more labour our life
Med. Consider what the damned suffer for those sins which the devil now tempteth you to commit it hath deprived them of all Med. 5. good all outward good Luke 16. 25. all spiritual good Mat. 25. 41. and of all hope of enjoying any good for ever And as it hath deprived them of all good so it hath remedilesly plunged them into all positive misery Misery from without the wrath of God being come upon them to the uttermost and misery from within for their worm dieth not Mark 9. 44. The memory of things past the sense of things present and the fearful expectations of things to come are the nibblings and bitings of the worm of conscience at every bite whereof damned souls give a dreadful shriek crying out O the worm the worm Would any man that is not forsaken by reason run the hazard of those eternal miseries for the brutish pleasures of a moment 6. Med. Bethink your selves what inexcusable hypocrisie it will be in Med. 6. you to indulge your selves in the private satisfaction of your lusts under a contrary profession of Religion You are a people that profess holiness and professedly own your selves to be under the Government and Dominion of Christ and must the worthy Name of Christ be only used to cloak and cover your lusts and corruptions which are so hateful to him God forbid You daily pray against sin you confess it to God you bewail it you pour out supplications for pardoning and preventing grace are you in jest or earnest in these solemn duties of Religion Certainly if all those duties produce no mortification you do but flatter God with your lips and put a dreadful cheat upon your own souls Nay do you not frequently censure and condemn those things in others and dare you allow them in your selves What horrid hypocrisie is this Christians are dead to sin Rom. 6. 2. Dâ—…ad to it by profession dead to it by obligation dead to it by relation to Christ who died for it and how shall they that are so many ways dead to sin live any longer therein O think not that God hates sin the less in you because you are his people nay Ipsa delicta peccata fidelium odio sunt displicent Deo sed odio simplici non redundanti in personam Davenant in Col. 1. 10. that very consideration aggravates it the more Amos 3. 2. 7. Med. Consider with your selves what hard things some Christians have chosen to endure and suffer rather than they would defile Med. 7. themselves with guilt and shall every small temptation insnare and take your souls Read over the Eleventh Chapter to the Hebrews and see what the saints have endured to escape sin no torments were so terrible to them as the displeasure of God and woundings of conscience and did God oblige them more by his grace and favour than he hath obliged you O Christians how can you that have found such mercies mercies as free pardons as full as ever any souls found show less care less fear less tenderness of grieving God than others have done Certainly if you did see sin with the same eyes they saw it you would hate it as deeply watch against it as carefully and resist it as vigorously as any of the Saints have done before you 8. Med. Consider with your selves what sweet pleasure rational Med. 8. and solid comfort is to be found in the mortification of sin 'T is not the fulfilling of your lusts can give you the thousandth part of that comfort and contentment that the resistance of them and victory over them will give you Who can express the comfort that is to be found in the chearing testimony of an acquitting and absolving conscience 2 Cor. 1. 12. Remember what satisfaction and peace it was to Hezekiah upon his supposed death-bed when he turned to the wall and said Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Isa. 38. 3. 4. Use for Examination In the next place this point naturally puts us upon the Examination and trial of our own hearts whether we Use 4. who so confidently claim a special interest in Christ have crucified the flesh with its affections and lusts and because two sorts of persons will be concerned in this Triall viz. the weaker and the stronger Christians I shall therefore lay down two sorts of Evidences of Mortification one respecting the sincerity and truth the other respecting the strength and progress of that work in confirmed and grown Christians and both excluding false pretenders First There are some things that are Evidential of the truth and sincerity of Mortification even in the weakest Christians as First True tenderness of conscience in all known sins one as well as another is a good sign sin hath lost its Dominion in the soul O 't is a special mercy to have a heart that shall smite and reprove us for those things that others make nothing of to check and admonish us for our secret sins which can never turn to our reproach among men this is a good sign that we hate sin as sin however through the weakness of the flesh we may be ensnared by it Rom. 7. 15. What I hate that I do Secondly The sincere and earnest desires of our souls to God in prayer for heart-purging and sin-mortifying grace is a good sign our souls have no love for sin Canst thou say poor believer in the truth of thy heart that if God would give thee thy choice it would please thee better to have sin cast out than to have the world cast in that thy heart is not so earnest with God for daily bread as it is for heart-purging grace this is a comfortable evidence that sin is nayled to the Cross of Christ. Thirdly do you make conscience of guarding against the occasions of sin Do you keep a daily watch over your hearts and senses according to 1 John 5. 18. Job 31. 1. This speaks a true design and purpose of Mortification also Fourthly do you rejoyce and bless God from your hearts when the providence of God orders any means for the prevention of sin Thus did David 1 Sam. 25. 33. And David said to Abigail Blessed be the Lord God of Israel which sent thee this day to meet me and blessed be thy advice and blessed be thou which hast kept me this day from coming to shed blood and from avenging my self with my own hand Fifthly In a word though the thoughts of death may be terrible in themselves yet if the expectation and hope of your deliverance from sin thereby do sweeten the thoughts of it to your souls it will turn unto you for a testimony that you are not the servants and friends of sin And so much briefly of the first sort of Evidences Secondly There are other signs of a more deep and through Mortification of sin in more
dreadful stab to that noble power Gods vicegerent in the soul. And thus you see the first thing made good that light puts deep guilt and aggravation into sin Secondly In the next place let us examine why sin so aggravated by the light makes men liable to the greater condemnation 2. for that it doth so is beyond all debate or question else the Apostle Peter would not have said of those sinners against light as he doth 2 Pet. 2. 21. That it had been better for them not to have known the way of righteousness nor would Christ have told the Inhabitants of Chorazin or Bethsaida that it should be more tolerable for Tyre and Sidon in the day of Judgement than for them There is a twofold reason of this 1. Ex parte Dei on Gods part 2. Ex parte Peccatoris on the Sinners part First Ex parte Dei on Gods part who is the righteous Judge of the whole earth and will therefore render unto every man according as his works shall be for shall not the Judge of the whole earth do right he will judge the world in righteousness and righteousness requires that difference be made in the punishment of Sinners according to the different degrees of their sins Now that there are different degrees of sin is abundantly clear from what we have lately discoursed under the former head where we have shewed that the light under which men sin puts extraordinary aggravations upon their sins answerable whereunto will the degrees of punishment be awarded by the righteous Judge of Heaven and earth The Gentiles who had no other light but that dim light of nature will be condemned for disobeying the law of God written upon their hearts but yet greater wrath is reserved for them who sin both against the light of nature and the light of the Gospel also and therefore it is said Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile Impenitent Jews and Gentiles will all be condemned at the Bar of God but with this difference to the Jew first i. e. principally and especially because the light and mercy which he abused and violated were far greater than those bestowed upon the Gentiles because unto them were committed the Oracles of God and God had not dealt with any Nation as with that Nation Indeed in the rewards of obedience the same reason doth not hold he that came into the Vineyard at the last hour of the day may be equal in reward with him that bare the heat and burthen of the whole day because the reward is of grace and bounty not of debt and merit but it is not so here justice observes an exact proportion in distributing punishments according to the degrees deserts and measures of sin and therefore it is said concerning Babylon Rev. 18. 7. How much she had glorified her self and lived deliciously so much torment and sorrow give her Secondly Ex parte Peccatoris upon the account of sinners it must needs be that the heaviest wrath and most intolerable torments should be the portion of them who have sinned under and against the clearest light and means of grace for we find in the Scripture account that a principal and special part of the torment of the damned will arise from their own Consciences Mark 9. 44. Where their worm dieth not and the fire is not quenched and nothing is more manifest than this that if Conscience be the tormentor of the damned then sinners against light must needs have the greatest torments For First The more knowledge any man had in this world the more was his Conscience violated and abused here by sinning against it and O what work will these violations and abuses make for a tormenting Conscience in Hell With what rage and fury will it then avenge it self upon the most stout daring and impudent sinner the more guilt now the more rage and fury then Secondly The more knowledge or means of knowledge any man hath enjoyed in this world so much the more matter is prepared and laid up for Conscience to upbraid us with in the place of torments and the upbraidings of Conscience are a special part of the torments of the damned O what a peal will Conscience ring in the ears of such sinners Did not I warn thee of the issue of such sins undone wretch How often did I strive with thee if it had been possible to take thee off from thy course of sinning and to escape this wrath Did not I osten cry out in thy bosom stop thy course sinner Hearken to my counsel turn and live but thou wouldst not hearken to my voice I forewarned thee of this danger but thou slightedst all my warnings thy lusts were too strong for my light and now thou seest whither thy way tended but alas too late Thirdly The more knowledge or means of knowledge any man hath abused and neglected in this world so many fair opportunities and great advantages he hath lost for Heaven and the more opportunities and advantages he hath had for Heaven the more intolerable will Hell be to that man as the mercy was great which was offered by them so the torment will be unspeakable that will arise from the loss of them Sinners you have now a wide and open door many blessed opportunities of salvation under the Gospel it hath put you in a fair way for everlasting happiness many of you are not far from the kingdom of God there will be time enough in Hell to reflect upon this loss What think you will it not be sad to think there O how fair was I once for Heaven to have been with God and among yonder Saints My Conscience was once convinced and my affections melted under the Gospel I was almost perswaded to be a Christian indeed the bargain was almost made betwixt Christ and my soul there were but a few points in difference betwixt us but wretch that I was at those points the bargain stuck and there the treaty ended to my eternal ruine I could not deny my lusts I could not live under the strict yoak of Christs government but now I must live under the insupportable wrath of the righteous and terrible God for ever and this torment will be peculiar to such as perish under the Gospel The Heathen who enjoyed no such means can therefore have no such reflections nay the very Devils themselves who never had such a plank after their shipwrack I mean a Mediator in their nature or such terms of reconciliation offered them will not reflect upon their lost opportunities of recovering as such sinners must and will this therefore is the condemnation that light is come into the world but men loved darkness rather than light Inference 1. Hence it follows that neither knowledge nor the best means of knowledge are in themselves sufficient to secure men from wrath Inference 1. to come Light in it self is a choice