body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
Earth saith God to Pharaoh Exod. 9.16 So we are in the World that his Power may be known We had missed many wonderful Passages of Providence if Israel had not been in Egypt God will have us take many Experiences of the Sweetness and Power of Grace along with us to Heaven As Travellers at Night talk of the foul way and the Dangers of the Journey so in Heaven we shall discourse of the Praises of our Redeemer and his wise and powerful Conduct God would have us take these frequent Experiences of Grace along with us 2. To try us Were it not for the worldly State there would be no place for Temptation nor room for the Exercise of Grace He will not glorify us as soon as convert us neither can we expect to go singing to Heaven and without Blows Heb. 6.12 Be ye Followers of them who through Faith and Patience have inherited the Promises Never any went to Heaven but there was a time to exercise both his Faith and Patience we are to run and fight this is common to all the Saints In the way to Heaven many things will befall us that will make it seem unlikely that we shall ever come thither so we have need of Faith and Troubles must have their turn ' ere Heaven be possessed so we have need of Patience Why should we look for a peculiar Priviledg 1 Pet. 5.9 The same Afflictions are accomplished in your Brethren that are in the World All the Saints are troubled with a busy Devil a naughty World and a corrupt Heart Name but one Saint of God that hath been excused that went to Heaven without Trials and Temptations that quiet Estate which you dream of is without Precedent The Cross is the Badg of this Society as Elijah said Am I better than my Fathers You are not better than all the Saints than your other Brethren that are in the World You should be ashamed to be alone and never called out to exercise There is a measure of Sufferings appointed and every Member must take his share It is distributed by a wise Hand so much for the Head so much for the Shoulders so much for Hands and Feet Col. 1.24 Who now rejoyce in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh. Would we only be irregular and refuse to take our Burden Briefly there would be no Temptation no Trial were it not for the worldly Estate but here we must look for it The Skill of a Mariner is known in a Storm and so is our Fortitude and other Graces tried and discovered I have read in the Lives of the Fathers of a devout Man that being one Year without any Trial cried out Domine reliquisti me quia non me visitasti hoc anno Lord thou hast forgotten me and for a whole Year hast not put me upon any Exercise Those whom God will make most perfect he putteth them upon the greatest Trials Abraham had never been represented as the Father of the Faithful if he had not been exercised so much with so many Hazards and Temptations 3. To convince the World by their Example their Strictness Patience Fortitude They are in the World but not of the World If a Christian were not a Member of the World he would never be the Wonder of the World They have Flesh and Blood as others have and have not divested themselves of the Affections and Interests of Nature the same Bodies the same Interests yet they can deny all and upon the convenient Reasons of Religion abhor the Pleasures and dear Contentments of this Life and become weaned mortified strict holy and this raiseth the World's Wonder 1 Pet. 4.4 They think it strange that you run not with them to all Excess of Riot speaking evil of you They are so bewitched with these things that they wonder how any can resist the Temptation Godly Men are to walk up and down the World as God's Witnesses Ye are my Witnesses saith the Lord Isa. 43.11 They testify that there is a Reality in Religion and how it worketh by the Strictness and Mortification of their Lives They are to be Examples to the World 2. Cor. 3.3 Ye are the Epistle of Christ ministred by us written not with Ink but with the Spirit of the living God not in Tables of Stone but in Fleshly Tables of the Heart By your Lives God writeth his Mind to the World you are a living Rule a walking Bible 4. To fit them for Glory We do not commence per saltum Vessels of Honour must be seasoned Col. 1.12 Who hath made us meet to be Partakers of the Inheritance of the Saints in Light What should an unmortified Man do in Heaven Heaven would be a Prison to him the Company of God and the Communion of Saints a Burden We do not come into God's Presence hot and reeking from our Lusts we are first set in the Garden of the Church before we are transplanted to the upper Paradise they grow a while in the Land of Grace that they may take kindly with the Soil 1. Partly to weaken our Desires to the World The Stones were to be hewed and squared before they were to be set in the Temple there was no noise of Ax or Hammer heard there So during our Worldly State we are humbled with many Afflictions that we may be weaned by Degrees from the World and worldly Objects Gal. 6.14 God forbid that I should glory save in the Cross of Jesus Christ by whom the World is crucified to me and I unto the World The World doth not suit with the Saints as Children are weaned from the Teat by Wormwood When Men are pleased in the World they forget their Country We stir Liquors and Syrups that are over the Fire that they may not stick and burn to As Esther when she was chosen for Aâ—asuers's Bride was to accomplish the Months of her Purification before she was presented to him Esth. 2.12 So some days are to be spent in our purifying and sanctifying before we are presented to God 2. Partly to make us long for Glory Our worldly Estate is cumbersom Here are Sins and Afflictions that we may long for a better Estate Psal. 120.5 Wo is me that I sojorn in Mesech that I dwell in the Tents of Kedar As the Israelites Task was doubled that they might long for Canaan and cry out for the Land of Rest. The Inconveniencies of our Pilgrimage make the everlasting Estate more sweet Troubles without us Diseases upon us and Sins within us and all to make us long for home Notwithstanding all the hard Usage and Entertainment in the World how difficultly are we weaned 3 dly Christ's Apprehensiveness of this Danger You shall see it is a Circumstance often mentioned A little before his Death at his Death now in Heaven 1. A little before his Death We have two Instances one when he was about to wash his Disciples Feet and institute the Supper
to have a good opinion of a thing till we make trial The Testimony of the Church hath inclined us to think that the Scriptures are the Word of God not that the Church can make and unmake Scripture when it pleaseth as a Messenger that carrieth Letters from a King doth not give Authority to them 3. How the Church hath witnessed to the Truth of the Scriptures in all Ages Partly by Tradition partly by Martyrdom 1. By Tradition Holy Books were indited one after another according to the necessity of Times and still the latter confirmed the former Moses was confirmed by Joshua Chap. 23.6 Be ye couragious to keep and to do all that is written in the Book of the Law of Moses And Joshua and others by succeeding Prophets and all were confirmed by Christ Luke 24.44 These are the Words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and 〈◊〉 the Prophets and in the Psalms concerning me For the New Testament it was confirmed by all the succeeding Ages of the Church Christians different in other things yâ—t agreed these to be the Writings of the Apostles So that we have a more general consent than we have about any other Matter probable in the World Men of excellent Parts and Learning that were not apt to take Matters on trust all assent to Scripture as the publick Record for the trial of Doctrines When Heirs wrangle they go to the Last Will and Testament 2. By Martyrdom The Patience and Constancy of the Martyrs who have ratified this Truth with the loss of their dearest Concernments yea even of Life it self Rev. 12.11 They overcame by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death It is possible that a Man may suffer for a false Religion and sacrifice a stout Body to a stubborn Mind but because there is counterfeit Coin is there no true Gold The Devil's Martyrs are neither so many for number nor for temper and quality so holy so wise so meek as Christ's Champions The Christian Religion can shew you Persons of all Ages Young and Old of all Sexes Men and Women of all Conditions of Life Noble and of low Degree of all Qualities Learned and Unlearned Persons that could not be suspected to be mopish or melancholy or tired out with the Inconveniences of an evil World but were in a capacity to enjoy temporal Things with the highest delight and sweetness and yet counted not their Lives dear to them to confirm the Truth of this Word What is dearer to Men than Life And this not out of any desire of vain Glory their Death being accompanied with as many disgraceful as painful Circumstances not out of any sensless stupidity or fierceness of Mind they being of a meek Temper and blamed for nothing else but their constancy in asserting that Truth which they professed not out of any confidence in their own strength in bearing those horrible Cruelties that were inflicted upon them but humbly committing themselves to God and imploring his Strength did deliberately and voluntarily give up themselves to be cruelly butchered and tormented as a Testimony of the Power of this Truth upon their Hearts some of them kissing the Stake thanking the Executioner others wrestling a while with Flesh and Blood and natural desires of Life yet the Love of the Truth prevailing came at length to encounter the Horrors of a cruel Death with a well-tempered Constancy and Resolution which certainly in so many thousands even to an incredible Number could not be without some Divine Power and Force upon their Souls That all this should be done by Persons otherwise of a delicate tender Sense and a meek and flexible Spirit what should move them to it but the Power of the Truth This being a Religion of little Reputation in the World which the Philosophers and Disputers of that Age sought to batter down with Arguments the Politicians with all manner of Discouragements the Orators with a Flood of Words the Tyrants with Slaughters and Torments the Devil by all manner of Crafts and Subtilties What had the poor Christians before their Eyes but Prisons and wild Beasts and Gibbets and Fires and Racks and torturing Engines more cruel than Death They had Flesh and Blood as well as others a Nature that continually prompted them to spare themselves as well as others Life was as dear to them and their care of their Families and Little-ones as great their respect to Parents and Friends as much in them as any yea more Religion requiring natural Affection in the highest Exercise and intendering their Hearts with a sense of their Duty Yet rather than give their Bibles to be burnt or be led away from their Religion they could trample upon all Certainly such an invincible constancy could not be imputed to any rigid Sullenness or foolish Obstinacy or distempered Stiffness but meerly to the love of Truth which prevailed over all other Concernments Let it shame us that they could part with Life and all their Interests for Christ and his Truth and we cannot part with our Lusts they with their well-being and we not with our ill-being Could they suffer the Persecutors to destroy their Bodies and will not we suffer the Fire of the Word to consume our Lusts Reason and Conscience is calling upon us to quit these things and yet we hug them to our great Prejudice we to whom a little Duty is so irksome a little pains in Prayer so tedious what would we do if the Fires were kindled about us and we were every day to carry our Life in our Hands and could look for nothing but Halters and Stakes and Instruments of Destruction Surely our Spirits are too silken and soft for such a Religion so abstracted from Ease and Pleasure and worldly Interests III. The Malignant World hath owned it the deadly hatred of the Devil and the constant opposition of wicked Men is a proof of it The Malignant World know it and therefore they hate and oppose it The Reason of the Argument is because the Heart of Man is naturally averse to God 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Now that which all wicked Men do universally and constantly oppose and malign certainly that is of God As Christ saith of his own Disciples John 15.19 If ye were of the World the World would love its own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you So may we reason If the Scriptures were of Men if devised by them and suitable to their Lusts and Humours the Men of the World would receive them with a great deal of stillness Flesh and Blood would love its own But carnal Men have constantly
of his wine as to the progress of it 1 Cor. 15.34 Awake to righteousness and sin not Rouse up your selves out of this drowsie condition of sin to a lively exercise of Grace 3. The tendency and end of it Col. 3.1 If ye then be risen with Christ seek the things that are above where Christ sitteth at the right hand of God SERMON V. ROM VI. 6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin IN this Verse the Apostle explaineth how we are planted into the likeness of Christs Death Knowing this that our old man is crucified with him c. In the words 1. A Truth represented That our old man is crucified with him 2. The manner of applying and improving this Truth For the former Branch 1. Christs undertaking Our old man is crucified with him 2. The Fruit and End of it That the body of sin might be destroyed 3. The Obligation lying upon us That we might no longer serve sin Or 1. What Christ doth he was crucified And our old man crucified with him 2. What the Spirit doth That the body of sin might be destroyed that is the Reign of it broken the Power of it weakened yet more and more Acts prevented Habits cast off 3. What we must do That henceforth we may not serve sin Doctrine That the Reign of sin would be sooner broken if we did seriously consider and believe the great End of Christs Death and undertaking on the Cross. This will appear 1. By explaining the several Branches of the Text. 2. Giving Reasons 1. In the Explication take notice of First The Truth represented which is expressed in three Branches 1. What Christ doth or his intention and undertaking on the Cross. Our old man is crucified with him Where observe I. That sin within us is called an Old man partly because it is born and bred with us it had its rise from Adams Fall and is ever since conveyed from Father to Son unto all who are descended from Adam Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Partly because this natural corruption which we inherit from the first Man is opposite to that new Man which consisteth in Knowledge Righteousness and true Holiness Eph. 4.22 24. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And that ye put on the new man which after God is created in righteousness and true â—oliness And Col. 3.9 10. Seeing that ye have put off the old man with his deeds and have put on the new man which is renewed in knowledge after the image of him that created him So that the Old man is that perverse temper of Soul which was in us before we had the knowledge of Christ or embraced him by Faith Partly because it is an antiquated thing as is upon the declining hand and hasteneth in the Regenerate as men in their old age to its own ruine and destruction 2 Cor. 5.17 Old things are passed away behold all things are become new 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump 2. This Old man must be crucified that is the kind of death which it must dye Sometimes the destruction of sin is called a mortifying of sin that implyeth a putting to death in the general or a killing the love of sin in our Souls sometimes a crucifying of sin that sheweth the particular kind of death we must put it to and this for a double reason Partly to shew our conformity and likeness to Christs Crucifixion Partly because it expresseth the nature of the thing it self the Cross bringeth pain and death So is sin weakened by godly sorrow which checketh the sensual inclination The strength and life of sin lyeth in a love of pleasure and one special means to mortifie it is godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Those that have tasted the bitter waters are more easily induced to forsake all known sin Well then sin must be crucified a man fastened to the Cross suffereth great pain his strength wasteth and his life droppeth out with his blood by degrees So sin is not subdued but by constant painful endeavours not by feeding the flesh with carnal delights but by thwarting it watching striving against it bemoaning our selves because of it and so by degrees the love of it is not only weakened but deadned in our Souls If it be tedious and troublesom nothing that hath life will be put to death without some struggling we must be content to suffer in the flesh Christ suffered more and none but he that hath suffered in the flesh ceaseth from sin 1 Pet. 4.1 You make it more painful by dealing negligently in the business and draw out your vexation to a greater length the longer you suffer the Canaanite to live with you the more doth it prove a thorn and goad in your sides Our affection increaseth our affliction your trouble endeth and your delight increaseth as you bring your Souls to a thorough resolution to quit it Quà m suave mihi subiâ—ò factum est carere suavitatibus nugarum No delight so sincere as the contempt of vain delights The crucified mans pains end when death cometh 3. This Old man was crucified with Christ. This Phrase and manner of speech is difficult and therefore must be explained 1. That Christ was crucified for us in bonum nostrum for our good is past dispute with Christians Surely he hath born our griefs and carried our sorrows Isa. 53.3 he endured the punishment which sin had made our due 2. That he stood before the Tribunal of God representing us and so dyed loco vice omnium nostrî in the room as well as for the good of his people should as little be doubted 2 Cor. 5.14 For if he dyed for all then were all dead that is in him he dyed not on the Cross as a private but a publick Person 3. Christ dyed not only to expiate our guilt but to take away the power of sin at least the end of Christs suffering and dying on the Cross for our sins was to purchase Grace that we might crucifie sin that is forsake it with grief and shame Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself that is not only to expiate the guilt of our sins but to abolish the power of them He came to redeem us from the slavery of sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity 4. Assoon as we are regenerated and converted to God there is a closer application of the Death of
dwelleth he is chief and principally beareth sway in the heart whatever opposeth or controuleth his Motions 't is as an intruder in a common house or as an Idol set up in a Temple 2. What it is to be or live in the flesh It noteth two things The natural life or the carnal life 1. The natural life as Gal. 2.20 The life that I now live in the flesh I live by the faith of the Son of God that is while I exercise the â—unctions and actions of this natural life Phil. 1.22 But if I live in the flesh this is the fruit of my labour That is if I 〈◊〉 I enjoy this natural life for the Apostle was in a strait which to desire to be in the flesh or out of the flesh 2. The carnal life as the 8 th verse of this chapter They that are in the flesh cannot please God Sometimes 't is put for some acts belonging to the carnal life but more usually for the state of carnality if ye live after the flesh ye shall dye Now I say the children of God having his spirit dwelling in them tho they live in the flesh tho they live a life natural and have not divested themselves of the interests and concernments of flesh and blood no more than others yet they do not live after the flesh A life carnal see it notably expressed 1 Pet. 4.2 that he should no longer live the rest of his time in the flesh to the lusts of men but the will of God Tho the life be in the flesh still yet it is not ordered by the wills of the flesh but the will of God 'T is in the flesh we live but not after the flesh mortifying and subduing the inclinations of corrupt nature yet more and more Thus we see the sense of the words 2. Let me prove the connection That tho they live in the flesh yet they do not live after the flesh The very explication doth sufficiently shew it 1. For if the dwelling of the Spirit implieth intimacy and familiarity or such operations in the hearts of believers as are not common to others but peculiar to them Then certainly Gods children tho they live in the flesh as others do yet they should and do live above the rate of flesh and blood for they have an higher principle in them which others have not 'T is a charge on Christians that they walk as men 2 Cor. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we do no more than ordinary men do wherein do we differ What peculiar excellency do we shew forth Some live as beasts as if they had forsaken all humanity and had no reason but sense others only as men that have reason but not the spirit But our way should be with the wise above as having a more excellent spirit dwelling in us 2. If it implieth the constancy of his operations he doth not sojourn for a season but dwelleth in us by his continuance and abode in our hearts for he hath constant work to do there to quicken and enliven our graces and check the flesh and abate the force of it Surely then the tenor of our lives must not be after the flesh but after the spirit There are but few but have their good moods and fits but a constant habitual influence or principle of life inferreth more than some good moods now and then a constant living in obedience to God 3. If it implieth Soveraignty that he dwelleth as Lord in his own house then he must not be controlled nor grieved by the indulging the desires of the flesh so that the terms explained do evidence themselves and make out their own truth to any mans consideration But yet we shall give you some other Reasons 1. The Spirit dwelleth no where but where he hath changed the heart so far as to put a new nature in us He writeth the word of God upon the heart Heb. 8.10 and thereby imprinteth his image upon them 2 Cor. 3.18 But we all as with open face beholding the glory of the Lord are changed into the same image so fitting us for God and making us amiable in his sight Now they that are thus prepared aâ—re in the flesh but not after the flesh they keep the affections which belong to the bodily life but they are mortified and subdued they are not governed by them 2 Pet. 1.4 To us are given great and precious promises that by these you might be partakers of the divine nature having escaped the corruption which is in the world through lust In which place is intimated a new principle and that is the divine nature a new rule and that is not the course of the world but the will of God revealed in his Word new ends and motives and those not the satisfying of our fleshly lusts but the vision and fruition of God intimated in the great and precious promises Now if the Spirit of God dwelleth no where but where he hath thus fitted the heart for his residence by santifying it and inclining it to God and the World to come as our happiness and the Word of God as our sure direction thither it must needs follow that where the Spirit of God dwelleth they do not live after the flesh tho they live in it for then there is a contrary principle the new nature which must needs be a curb upon the flesh if we obey the inclinations of it Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh And a contrary rule which is the will of God Rom. 12.2 Be not conformed to this world but he ye transformed by the renewing of your minds that ye may prove what is that good and acceptable and perfect will of God For by it they are new formed and to it they are suited and there is a contrary end and tendency which is to love please serve glorifie and enjoy God As the natural soul looketh after the conveniences of the body and catereth only for the body so the renewed soul looketh after the pleasing of God 1 Pet. 4.6 We live to God in the spirit Their business lieth with God and their happiness lieth in God 't is his favour they seek his work they do and the fruition of him they aim at Spiritual life carrieth a resemblance with the life of Christ as Mediator Now Christ in that he liveth he liveth unto God Rom. 6.10 so doth a Christian his whole life is a living unto God Gal. 2.19 The life that I live in the flesh I live by the faith of the Son of God 2. When the heart is thus prepared the Spirit of God cometh to dwell in them to take possession of them for Gods use 2 Cor. 6.10 I will dwell in them and walk in them for I will be their God and they shall be my people They have given up themselves to God and God owneth the dedication and sendeth his Spirit into their hearts first to take possession of them and
The Lord shew me favour in the sight of this man for I have been the kings cupbearer 3. Pray God to bless you and ever keep in remembrance the former debt 1 Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid SERMON XVI ROM VIII 13 If ye live after the flesh ye shall die HERE is another Reason rendred why Christians should not live after the flesh before a debito now a damno or if you will take the whole Verse you have the danger of the carnal life and the benefit of the spiritual both Propositions are hypothetical or conditional both include perseverance in either course The Apostle saith not If you have lived after the flesh ye shall die All have lived after the flesh before they lived after the spirit and in the other part if ye go on to mortifie in the one branch the doom is heavy death not only temporal but eternal in the other the boon or benefit is as much as we can desire and far more than we can ever deserve or requite both have their use for man is apt to be moved by hope or fear if honesty and duty will not perswade us yet danger and benefit may have an influence upon us Let us now consider the first clause where death is propounded as the necessary consequent of carnal living we need not only milk but salt as milk to nourish the new creature so salt to fret out the corruption of the old man A sore penalty is threatned to them that fulfil the desires and inclinations of the flesh we buy carnal delights at too dear a rate when we must die eternally to enjoy them Doct. That God threatneth those that live after the flesh with eternal death and destructiion I shall speak to this Point 1. By way of Explication 2. By way of Confirmation In the Explication I shall shew you 1. What is meant by flesh 2. What by living after the flesh 3. What is the death threatned 2. By way of Confirmation 1. That this threatning is every way consistent with the Wisdom and Goodness of God Secondly The certainty of its being accomplished and fulfilled First by way of Explication 1. What is meant by flesh 1. The flesh is sometimes taken for the natural bodily substance that corporeal mass we carry about us so 't is said No man ever hated his own flesh but nourisheth it and cherisheth it Eph. 5.29 The body is a part of us and deserveth due care that it might be an holy Temple for the Spirit to dwell in and sanctifie and make use of it for God 2. For corruption of nature which inclineth us wholly to things grateful to the body and bodily life with the neglect of God and our precious immortal souls John 3.6 That which is born of flesh is flesh Now flesh in this latter sense is taken 1. Largely 2. Strictly First Largely For the whole dunghil of Corruption in whatever faculty it is seated in the Understanding Will or rational Appetite so Gal. 5.17 The flesh lusteth against the spirit that is corrupt nature 2. Strictly Or in a limited sense for the corruption of the sensual Appetite 1 John 2.16 All that is in the world is either the lust of the flesh the lust of the eye or pride of life Sensuality is expressed by the lust of the flesh and Eph. 2.3 Fulfilling the wills of the flesh and of the mind As 't is taken more generally for natural corruption both in Will Mind and Affections so more particularly for the disorder of the sensual Appetite which carrieth us to Meats Drinks Riches Pleasures Honours therefore there are two Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh must not be confined to this latter sense but taken in the latitude of the former we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of the flesh Rom. 8.7 and of a fleshly mind Col. 2.18 Man is a corrupt carnal creature in all his faculties of the soul even those which are more noble the Understanding and Will and when the Apostle reckoneth up the works of the flesh Gal. 5.19 He doth not only reckon up Fornication and Adultery Uncleanness Wantonness which belong to the sensual Appetite but Idolatry and Heresie which are the fruits of blind and corrupt Reason and Witchcraft Hatred Variance Emulations Wrath Strife Sedition Envyings Murther which belong to the depraved Will we must take flesh then in the largest sense Secondly What it is to live after the flesh Living doth not note one single action but the trade course and strain of our conversations they are said to live after the flesh where the flesh is their principle their work and their scope 1. Where it is the governing principle or that spring which sets all the Wheels a going Once it was thus with us all we were wholly acted by the inclinations and desires of the flesh and did nothing but what the flesh moved us unto and therefore natural men are said to be in the esh Rom. 8.8 and after the flesh v. 5. and to serve divers lusts and pleasures Tit. 3.3 But when our cure is wrought we are acted by another principle the spirit or new nature Rom. 8.1 and Gal. 5.16 Not that the old principle is quite abolished 't is in us still Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh And 't is in us not as dead but as working and operative and there is a mixture of the respective influence and efficacy of these two principles in every action yea in some actions a prevalency of the one above the other The worser part in a particular conflict may get the upper hand yet there is a sensible difference between the people of God and others the better principle is habitual and constant and in predominancy and doth not only check and thwart the other but overcome it and the interest of the flesh decreaseth and that of the spirit prevaileth and keepeth the carnal part in subjection but when the flesh is the chiefest principle that beareth rule in our hearts and we are acted and guided by it in our course of life we live after the flesh 2. Their work and trade or the business of their lives men are said to live after the flesh that wholly mind the things of the flesh Rom. 8.5 That take no other care but to spend their time wit and estate upon the service of their own fleshly lusts their whole life study and labour is to please the flesh and satisfie the flesh If God gets any thing from them 't is but for fashion sake and 't is only the flesh's leavings so Gal. 5.8 To sow to the flesh there is their business To make provision for the flesh Rom. 13.14 Neglecting God and the eternal welfare of their precious and immortal souls be it in the way of sensuality or be it
It sheweth that there is an excellent state of happiness far beyond what we do now injoy provided for the people of God This is seen Partly because all things tend to it as to their great end and state of perfection there is a tendency in the inanimate creatures And Partly because the glory is so great that there must be a dissolution of the present world and a pure estate of things before we can have our happiness We admire the splendor of the present world are taken with earthly things too apt to place our happiness in them but this world must be purged and refined by fire before it can be capable to suit with that blessed estate of things which God hath appointed for his people God denieth not the splendor of the world as too good for his people but as too bad and base to be their Portion the delights of wicked men shall be burnt up before their eyes when he bestoweth their true happiness upon them There would not be else an harmony in all the parts of the World to come if there were not new Heavens and a new Earth This polluted state is not consistent with that happiness therefore when the Saints are perfected the world is restored 2. To quicken earnest expectation All things are carried to their end The little Seeds will work through the dry clods that it may come into Stalk and Flower The whole universe is directed and inclined to a more happy estate so should we look after our most perfect state the creatures by inclination wait for it and shall not we who are to have the chief part therein 3. To perswade the necessity of patience during our sufferings in the mean time We live in a groaning world and such as shall be first destroyed and then restored As the frame of the sublunary world being now in disorder and at length to be dissolved groaneth after a restauration So tho we be harrassed with afflictions and must at length die and this animated body be turned into a rotten carkase yet at length shall be raised up in Glory The points are Three 1. That the glorious priviledges of Gods children are manifested at the last day 2. That the state of the creatures is renewed when Gods children come to be manifested in their glory 3. That this estate of things ought earnestly to be desired and expected by us For the first point That the glorious priviledges of Gods children are manifested at the last day It supposeth that their estate and happiness is hidden for the present but then manifested Here we must enquire 1. How they are hidden 2. From whom 3. Why they are hidden 2. How they are manifested then and so we shall the better understand how the word is used in opposition to the present estate 1. They are hidden as to their persons 2. Their life is hidden 3. As to their priviledges and glorious estate First hidden as to their persons Now 't is little known who are Gods Children Christ himself was not known in the world 1 John 3.1 The world knoweth us not because it knew him not Much less are his People known For he did more to distinguish himself than they possibly can do But it shall be in time manifested who are Gods Children Mal. 3.18 Then shall he return and discern between the righteous and the wicked between him that serveth God and him that serveth him not Some pretend to be his children and servants others really are so 'T is not exactly known in the Winter when the Roots lie in the Earth we cannot tell what will appear in the Spring but when the Sun shineth in its strength and warmth the Bosom of the Earth things hidden then discover themselves As Moses told the Rebels in Num. 10. To morrow the Lord will shew who are his so in the Morning of the Resurrection the natural and only begotten Son is known Christ will appear in all his Royalty and Glory as the great God and Saviour of the World Titus 2.13 So all the Children of God are known They now lie hid among multitudes and swarms of sinful men but then Christ shall gather all nations and he shall separate the one from the other as a shepherd divideth his sheep from the goats Matth. 25.32 There shall be an eminent and sensible distinction of the one from the other beyond all power of mistakeing 2. Their life is hidden Col. 3.3 Our life is hidden with Christ in God Hidden not only in point of security as maintained by an invisible power but in point of obscurity there is a vail upon it how so Partly because the spiritual life is hidden under the vail of the natural life 't is a life within a life the spiritual life is nothing else but the natural life sublimated and overruled to higher and nobler ends Gal. 2.20 I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God They live in the flesh but they do not live after the flesh The Children of God eat and drink and sleep and marry and give in marriage as others do for when they are converted they do not divest themselves of the interests and concernments of flesh and blood but all these things are governed by grace and carried on to eternal ends The grace now or vital principle that ruleth this life is not seen tho the effects appear Partly Because of the vail of afflictions outward meanness and abasement Heb. 11.37 38. The world was not worthy of them yet they wandred about in sheep-skins and goat-skins and the dens and caves of the earth who would think that so much worth should lie hid under a base outside would any judge that these lived in the highest favour of God and constant communion with him who had so little of his protection and common bounty That they should have so near a relation to God and yet be so miserably poor and destitute That those that want Bread should be heirs of a kingdom Jam. 2.5 That they that feel the hand of God upon them so heavy and smart sometimes should have so much of his heart Partly under the vail of reproaches and calumnies 1 Pet. 4.6 They are judged according to men in the flesh yet live to God in the spirit They are represented in the world as a company of dissemblers and hypocrites and yet in the mean while are the sincere servants and children of God 2 Cor. 6.8 As deceivers and yet true The world counteth them deceivers but God counteth them faithful By the reproach of the world as Husbandmen by soil and dung God maketh his heritage the more fruitful those that have a mind to hate will take up every prejudice against the people of God and will not easily be dispossessed of it And Partly because there is another vail upon good Christians and that is the vail of infirmities by which they
the Saints are called the excellent ones of the earth Psal. 16.3 as the wicked are called vile persons Psal. 15.4 Wickedness maketh a man base and vile as holiness puts honour and glory upon them therefore this is the greatest excellency we are capable of to come as near to God as we can in Wisdom Purity and Holiness 2. When this glory was lost none was fit to restore it but Jesus Christ the Son of God incarnate or made man For thereby the glory of the Father was again visible in him in our nature Col. 1.18 He is the image of the invisible God Heb. 1.3 The brightness of his fathers glory and the express image of his person He was made flesh that the perfections of the Godhead might once more shine forth in humane nature in an image there must be similitude and likeness and deduction or a means of conveying that likeness therefore to make us like God there must be a fit means God is is a pure Spirit we are creatures that indeed have an immortal Spirit but it dwelleth in flesh therefore to make us like God the word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten Son of God John 1.14 So by this means was this likeness deduced and the image of God restored to lost man and man restored to Gods favour and made capable of happiness therefore all the heirs of promise are predestinated to be conformed to the image of his Son or to God appearing in their nature 2. Because they are all called after Christs name Christians from Christ now all that are called after Christs name should be framed after his image otherwise they will be called Christians to the disgrace of Christ the Apostles never transferred their names to their disciples They were of several factions that said one I am of Paul another I am of Apollos another I am of Cephas and I of Christ 1 Cor. 1.13 No we are all of Christ and called Christians because we partake of his purity and holiness surely then we ought to transcribe Christs life and live as if another Jesus Christ were come into the world Let every one that nameth the name of Christ depart from iniquity 2 Tim. 2.19 He that nameth the name of Christ that calleth himself by Christ name or undertaketh the profession of the faith of Christ must depart from iniquity as Christ did 3. Because all that are elected by God and redeemed by Christ are sealed by the spirit and what is the seal of the spirit but conformity to the image of Christ 't is often spoken of in Scripture Eph. 1.15 Ye are sealed by the Holy Spirit of promise and Eph. 4.30 and grieve not the Holy Spirit whereby ye are sealed to the day of Redemption 2 Cor. 1.22 Who hath sealed us and given us the earnest of the Spirit What is it but the image of Christ impressed upon the soul by his Spirit A seal prints on the wax that which is engraven upon its self Princes stamp their own image on their Coin so doth the Holy Ghost form Christ in us or imprint the image of God upon our souls now they that are thus sealed have Gods mark and are his peculiar treasure and the first fruits of his creatures chosen out from others to be a people to serve please glorifie and injoy God so that if a man be to examine and judge his own estate this is that which he is to look after whether he be conformed to the image of Christ yea or no 2 Cor. 13.5 Examine your selves whether you be in the faith prove your selves know ye not your own selves that Jesus Christ is in you except ye be reprobates That is it your observation and search must fix upon whether Jesus Christ be in you or no. 1. Christ may be in you objectively as he is apprehended and imbraced by faith and love the object is in the faculty things we often think of and love are in our minds and hearts that is not it or not all you seek after 2. Again Christ is in you effectively as a principle of a new and heavenly life by his spirit Gal. 2.20 Christ liveth in me That indeed is more 3. Christ is in you representatively or by way of conformity Gal. 4.19 Till Christ be formed in you Whether his nature and graces be there whether you do resemble him in nature and life this is that you seek after as the fruit of the former 4. Because Christ was an example this hath great force I take it for granted that 't is a great advantage not only to have a rule but a pattern and example because man is so prone to imitate an example in our nature maketh it the more operative therefore Christ came to be an example of Holiness and Patience and Happiness to us 1. By this example our pattern is the more compleat There are some graces wherein we cannot be said to resemble God as in humility patience obedience these things imply inferiority and subjection and God is inferiour to none but there are other graces as Knowledg Wisdom Justice Mercy Purity wherein we resemble God but in the other we have pattern from Christ Humility Matth. 11.29 Obedience Heb. 5.8 Patience 1 Pet. 1.21 These are hard duties go against the bent and hair but when the Son of God will submit to them and give us the example shall we refuse to live in that manner and by those laws the Son of God chose to live by Besides 't is the more likely he will pity and help us because he knoweth what 't is to obey in these cases 2. This example sheweth that an holy life is possible to those who are renewed by Grace Christ hath humbled himself and obeyed God in our nature and so had the interests of flesh and blood â—o gratifie as well as others therefore all these things may be done by those that have not divested themselves of flesh and blood to assure us the more of this Christ chose a life that might minister instruction to all men rich and poor bond and free may imitate him persons retired and solitary and those that live abroad in the world learned and unlearned had he lived deliciously and conquered Kingdoms and acted as a free Monarch and Potentate the poor might have been disheartned but the meanest may learn of him and the others need not be discouraged if they have an heart to subordinate all to God Christ sanctified a free life 3. This example sheweth what will be the issue and success of a life spent in patience and holiness Christ when he had fulfilled all righteousness and suffered what was necessary for our Redemption went home to God and entred into that glory he spake of and was received up into Heaven as the reward of his obedience 1 Pet. 1.21 God gave him glory that our faith and hope might be in God That this might be a visible
there is between the copy and the transcript 6. Shame your selves for coming short Heb. 3.12 13 14. 'T is not an arbitrary thing so much as you are unlike Christ so much you lose of your evidence of election before time and glory in time you should look upon your selves as under a spiritual ingagement to be more like Christ every day A man is much under the command of his design and the scope of his life 7. A Religious use of the means of Communion with him especially the Lords Supper natural means communicate their qualities to us we are changed into them when they are assimulated unto us Nero sucked the milk of a cruel Nurse Achilles was valiant his Master nourished him with the marrow of a Lyon Those creatures bred amongst Rocks are more rough and savage those that live in the fertile plains are more tractable This holy food changeth our inclinations and promotes holiness in us by eating Christs flesh and drinking his blood at this Ordinace we are inclined to live the life of Christ and that is nourished and strengthened in us by it SERMON XL. ROM VIII 30 Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified HERE is a farther declaration of the last argument represented by a gradation or chain of causes beginning at election and ending in glory those whom God hath appointed unto salvation he doth not presently put in possession of it but by degrees with respect to his eternal purpose he offereth grace to them in Christ which they accepting are justified Then God dealeth with them as justified beginning a life in them which shall be perfected in heaven All which proveth that God by an infallible decree doth guide all things to the good of the elect Moreover whom he did predestinate c. In the words observe this general point That those whom God electeth before time He effectually calleth justifieth and sanctifieth in time and will finally glorifie when time shall be no more In handling this point I shall not speak of the nature of these acts of grace but only of their connection and relation to one another which I shall represent to you in these propositions 1. That Gods eternal purpose will or decree is the first rise of all things for the Apostle beginneth with predestination or his fore-appointing and fore-ordaining certain persons to come to salvation something there is besides God or without God as sense teacheth us now how came it to be translated from the state of pure possibility into the state of futurition and being but only by the will of God else something would exist whether God would or not surely all things are of God and being of God they are first conceived in the womb of his everlasting purpose and decree before they have any natural existence in the world I say his everlasting purpose For there can be no new thought intent and purpose in God and if all things surely the most necessary things the disposal of man to his eternal estate he doth nothing therein but what he purposed and decreed to do from all eternity therefore all things must be reduced hither as to their proper spring and fountain That all things are of God no Christian will deny that they are not besides or against his will is as evident as the former That this will of God is eternal and dependeth not upon emergencies of occasion from the Creature is as evident as that I shall prove out of the Scriptures that nothing is made or done without the will of God not the world Rev. 4.11 Thou hast created all things for at thy pleasure they are and were created if the world were not created at his will why wâ—s it not created sooner or why this world and no more so men that these and no others There is not one man more that liveth upon the earth than God pleaseth from 〈◊〉 to the end of the world he hath determined their number fixing the times and places in great order Acts 17.26 He hath made of one blood all Nations of men to dwell on the face of the earth and hath determined the times before appointed and the â—ounds of their habitation If there were any Creature in the world whom God willed not he would be independent of God and exempted from his providence the dispersion of all mankind into all quarters of the earth is from his will and purpose he did decree and fore-appoint from all eternity that such men should live here and there so many and so long in such places Again that some should have more means of knowing their Creator others less 't is all from the mercy and will of God Psal. 147.19 20. He shewed his word unto Jacob his statutes and judgments to Israel he hath not dealt so with any Nation His Church hath a priviledge and an advantage above other Nations in the world the Jews had above the Heathens and Christians above the Jews and no other reason can be assigned but his eternal love as many people that have the means all the difference between them and others cometh from Gods will as the rise of it 2 Tim. 2.18 The Lord knoweth who are his Now the will of God reacheth to the smallest and least matters even to the contingent motions of second causes in the least things the Scripture plainly witnesseth Matth. 10.29 30. Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Heavenly Father but the very hairs of your head are all numbred The least things are not left to blind chance or the will of man but God determineth the smallest matters surely God hath the knowledge and care and over-ruling of them and of the bruit creatures that are made to be taken and destroyed much more of man for it is said Acts 17.28 In him we live and move and have our being our life dependeth upon God as the sounding of the pipe dependeth on the breath of the Musitian and we move as the divers tunes of the pipe dependeth on the modulation of his breath or the motion of his fingers Have our being there the similitude faileth a pipe though it cannot sound without the breath of a musician or sound to a tune unless he play upon it yet it may be whether he breathe in it or play upon it yea or no but we have life and breath and all things from God for if he should suspend his providential influence we do not only cease to live and move but also to be now God doth not only rule and govern these things but doth rule and govern them with respect to his decree or his eternal purpose I will prove it because First he foreknew all things before they came to pass Secondly That God determineth all these things that they may come to pass God foreknew them Acts 15.18 Known unto God
and irresistible you may depend on the good he undertaketh to do though this peace be assaulted yet it will stand Gods manifesting or hiding his face is enough to make a creature happy or miserable 1. USE is Information to shew us 1. The misery of wicked men they are not justified by God and therefore the charge of Gods broken law lyeth heavy upon them and the weight of it will sink them to the nethermost Hell It may be the world may flatter and applaud them and they may absolve and acquit themselves at an easie rate but there is no peace saith my God to the wicked Isa. 57.20 'T is not our security delighting our selves to sing lullabies to our own souls for we are never upon sure terms till God justifieth us many absolve themselves upon easie terms either because they sit still and cry God mercy or upon the account of their superficial righteousness as the Pharisees justified themselves no we must judge our selves but 't is God must justifie us till we have our discharge from him we are never safe therefore it concerneth us to consider upon what terms we stand Are we troubled in mind or at peace if troubled in mind take Gods remedy if we be at peace whence cometh it Is it warranted by the Covenant of God that granteth no pardon no justification but to those that repent and believe 2. The happiness of the godly 'T is in vain to accuse those whom God acquitteth you need not fear an accuser not because innocent but becuse justified Though the world revileth you the Devil would stir up legal fears revive your old bondage when your hearts condemn you for many defects you must stick to this God justifieth for the reproaches of the world you need not be troubled at them when they accuse you falsly of pride hyprocrisie covetousness you may say as Job Job 16.19 My witness is in Heaven and my record is on high He that is the Judge of all men is a witness and observer of their ways and will acquit those whose hearts are upright with him from the censures of the world God will not ask their vote and sufferage when Satan would revive your bondage by the thoughts of death and the consequence of it consider wherefore did Christ come into the world and die for sinners but to free us from those tormenting fears Heb. 2.14 15. Forasmuch as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage But when our hearts condemn us especially for some wounding sin the case is otherwise God by conscience writeth bitter things against you Job 13.26 we must not smother our sin nor deny our guiltiness but appeal from Court to Court Psal. 130.3 4. If thou Lord shouldest mark our iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared and Psal. 43.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified If it be from the general view of sin or the remembrance of some special sin sue out your pardon in Christ your justification is not nullified you are still under a pardoning Covenant and the actual pardon on repentance is granted to you 2. USE Is to press us to get into this blessed condition that you may say 't is God that justifieth Consider the weight of the case it concerneth damnation or salvation whether you are under the curse or heirs of promise And all this is depending before God To justifie is Gods act but man must fulfil the condition Well then let us suppose a Judiciary Process there will be such at the last day certainly For we must all stand before the Tribunal seat of Christ Rom. 14.10 Our cause lieth before God now and our qualification must be tryed and judged now in order to our reconciliation with God as hereafter in order to our everlasting fruition of him in glory Well then The Judge is God Gen. 18.23 and Psal. 94.2 Lift up thy self O thou Judge of the earth The Judge accepteth the godly while they are in the body 2 Cor. 5.9 That whether we are present or absent we may be accepted with him but he is angry with the wicked every day Psal. 7.11 The Witnesses are Satan and Conscience the Plea in Traverse is about our guiltiness according to a double rule the Law of Works or Grace if according to the law of Works alas none of us can stand in the judgement there we plead not Innocent but Guilty Christ could say John 8.46 Which of you convinceth me of sin but here 't is otherwise Rom. 3.19 All the world is become guilty before God Here is no denial no extenuation all are become corrupt none doth good no not one Now Christ was made sin and underwent the curse for us To the second the Law of Grace there must be first an hearty acceptance of an offered Saviour and a consent both of subjection and dependance Secondly Sincere obedience Rom. 8.1 They walk not after the flesh but after the Spirit he liveth as one turned from the world and the flesh to God the more sensible we are of our own vileness the more we see the necessity of a Redeemer SERMON XLIV ROM VIII 34 Who is he that condemneth It is Christ that died yea rather that is risen again from the dead who is even at the right hand of God who also maketh intercession for us IN the former verse Justification is considered as opposite to accusation now as opposite to condemnation There Who shall lay any thing to our charge Here Who is he that condemneth With respect to both we must look upon Christ as our Advocate and God as our Judge Somewhat in this verse concerneth our exemption from the danger of accusation namely all the acts of Christs Mediation here mentioned somewhat in that verse concerneth the question propounded here about condemnation namely the sentence of God as our Judge For the answer given there must be repeated Who is he that condemneth 'T is God that justifieth We need not fear an Accuser because we have an Advocate we need not fear to be cast in the judgment because we have a favourable Judge who will not justifie and condemn too Thence ariseth this part of the triumphant song which the Apostle puts into the mouth of a believer Who is he that condemneth 't is Christ that dyed c. In the words we have 1. A Triumphant challenge Who is he that condemneth 2. The ground of it 'T is Christs Mediation 'T is Christ that dyed c. 1. The challenge Who is he that condemneth 'T is meant with respect to Gods judgment in the world the Saints have been and often are condemned nor only to death James 5.6 Ye have
is increased Certainly 't is above their trouble 2 Cor. 4.17 For our light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory 'T is likely they have more Mark 10.29 30. In the day of judgment more honour and praise 1 Pet. 4.6 7. That the tryal of your faith being much more precious than of gold that perisheth though it be tryed with fire may be found unto praise and honour and glory at the appearing of Christ Jesus 3. The Author or Cause of the Victory or the power by which they conquer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us Here observe 1. That Christ is not estranged from his people by their afflictions but rather is more tender of them the more they are wronged by others 2. That loving them he doth over-rule these things and cause them to become a means to do them good 3. He doth not only over-rule these occurrences of providence but doth give them the Spirit of Grace 4. That giving them the Spirit of Grace they overcome in his strength not their own 5. That Christs love is more powerful to save us than the world's hatred to destroy us 2. Branch That a true believer doth not miscarry under his troubles but overcome them yea more than overcome them Here I shall show 1 The nature of the Victory 2 How more than Conquerors 3 Who is this true believer that will be more than a Conqueror 4 Reasons why more than Conquerors 5 Application 1. To explain the nature of this Victory it doth not consist in an exemption from troubles or suffering Temporal loss by them or utter perishing as to this world but keeping that which we contend and fight for We do not vanquish our enemy so as to cause all opposition to cease yea or that we shall not Temporally perish under it no the world needeth not suspect this holy Victory of the Saints 't is not conquering Kingdoms and becoming masters of other mens possessions nor seeing our desire upon our enemies I prove it 1. From Christs purchase Gal. 1.4 Who dyed that he might deliver us from the present evil world How so That we should live exempt from all troubles That the world should never trouble us no but that the world should not ensnare and pervert us his work was to save us from our sins Matth. 1.21 To deliver us from wrath to come 2 Thes. 1.10 and to justifie and sanctifie and glorifie us We have the Victory that he hath purchased for us if the Devil and the world do not hinder our fruition and possession of eternal glory 2. I prove it partly from the way of dispensation of it that is intimated in the first promise of the Messiah Gen. 3.15 I will put enmity between thee and the woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Misery being brought into the world by sin God ordereth it so that some Temporal calamities shall remain on those that are recovered by Grace indeed 't is our Redeemers work so to moderate these sufferings that our heel may be only bruised but our head safe 3. I prove it from the way of our conflict and combate and conquest 't is not by worldly Greatness visible prosperity or the strength of outward Dominion but by patience and contentedness in suffering even to the very death Those that are as sheep appointed to the slaughter and killed all the day long are more than conquerors This is a riddle to carnal sense we do not call them conquerors in the world who are killed oppressed kept under but yet these are killed all the day long and yet are more than conquerors Scias hominem Christo dicatum saith Jerome Mori posse vinci non posse A Christian may be slain yet more than a conqueror The way to conquer here is to be trodden down and ruined 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed yet not in despair persecuted but not forsaken cast down but not destroyed 4. Our main party and enemy is Satan You have not only to do with men who strike at your worldly interests but with Satan who hath a spight at your souls Eph. 6.12 For we wrestle not against flesh and blood but against Principalities against Powers against the rulers of the darkness of this world against Spiritual wickedness in high places God may give men a power over your bodily lives and all the interests thereof but he doth not give the Devil a power over the graces of the Saints to separate them from Gods love The Devil aimeth at the destruction of souls he can let you enjoy the pleasures of sin for a season that he may deprive you of your delight in God and Celestial pleasures He can be content you shall have dignities and honours if they prove a snare to you The Devil seeketh to bring you to troubles and poverty and nakedness to draw you from God 1 Pet. 5.8 9. Be sober be vigilant because your adversary the Devil as a roaring Lyon walketh about seeking whom he may devour whom resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren that are in the world Satans temptations are conveyed to the Godly by afflictions by which he seeketh to make them quit the truth or their duty or to quit their confidence in God otherwise he would let such have all the glory in the world if it were in his power so you would but hearken to his lure as he offered it to Christ Matth 4.9 And saith unto him all these things will I give thee if thou wilt fall down and 〈…〉 Therefore our Victory is not to be measured by our prosperity and adversity but faithful adherence to God if he get his will over our bodies if he get not his will over our souls you conquer and not Satan 5. The ends or things we contend for The Victory must be stated by that for we overcome if we keep what we fight for now our conflict is for the glory of God the advancement of the kingdom of Christ our own salvation and to maintain and keep alive present grace 1. The glory of God God must be honoured by his people in adversity 2. Thes. 1.11 12. Wherefore we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with powâ—r that the name of our Lord Jesus Christ may be glorified in you John 21.19 This he said signifying by what death he should glorifie God Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death When we suffer for his cause our very sufferings are conquering 1 Pet. 4.14 On your part he is glorified When they are reviled reproached persecuted God can bring more honour to himself by the constancy of his people
unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light There is some suitableness between the person and the state therefore what hath God done for you Or what have you done for God You must look to both Deus coronat dona sua Never think he will alter those eternal Laws of Justice to save you you are to do something to take hold of eternal life 1 Tim. 6.19 Laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life And then let us look for it and long for it more and seek after it with all earnestness We have an House above but we are not in it therefore we should long to be at home in the injoyment of the House fitted for us Your whole lives should be a continual motion and approach toward this Eternal and Glorious estate of rest Beleivers that look and long and groan for Heaven are of a most noble and divine Spirit Can a man believe Blessedness to come and not long to enjoy it Surely mind and heart will be set a-work A tast will make a man long for more 't is but a little while and we shall have full possession And the reason why we have not full possession sooner is not because Heaven is not ready for us but we are not ready for it And then let us comfort our selves with these hopes of Blessedness Heb. 3.6 Whose House are we if we hold fast the confidence and the rejoicing of the hope firm unto the end Oh let us rouse this joy and still keep it afoot to incourage our endeavours Phil. 3.13 To abate our fears Luk. 13.32 To moderate our sorrows Heb. 10.34 To allay the fears of death We do by it but change Houses and it 's not an exchange for the worse but for the better Why should we then be so unwilling to it SERMON II. 2 Cor. 5.1 For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens I come now to the Third Consideration III. THat a sure confidence of this happy and Blessed Condition may be had For 1. Here is a sure right We have A Christian not only shall have Heaven at last but he hath it for the present he is not only sure of it at the close of his days but now he hath it He hath not a possession of this upper House but he hath a full right to it and is expecting and waiting when God shall call him up thither and is still preparing for his remove and ripening for his everlasting estate The Scripture speaketh this in many other places Joh. 3.36 He that believeth on the Son hath everlasting life So John 5.24 Verily verily he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into Condemnation but is passed from death to life So Joh. 6.54 Whoso eateth my flesh and drinketh my Blood hath everlasting life and I will raise him up at the last day How hath he it now He hath it 1. In Promise In the promises of the Gospel when we take hold of the promise we take hold of the blessing by the root Therefore believers are said to take hold of eternal life 1 Tim. 6.12 19. namely as they take hold of the promise by which their right is secured to them As soon as he is converted to God he is made an heir of eternal life God hath made a Charter and Grant to him he hath it upon such terms as he is out of the hazard of perishing He hath Jus ad rem though not in re as a man hath a Title to the estate which he is to possess after the death of another We have it and hold it by Covenant right though not by actual possession 2. He hath it in Capite In his Head Eph. 2.6 He hath raised us up and made us to sit together in Heavenly places in Jesus Christ. Though our glorification be yet to come yet the Apostle speaketh it all already past when the Father raised and glorified Christ. He hath it in Christ who is the Fountain Cause and Pledge of it He rose again and entred into Heaven as our Head Christ seized upon Heaven in our right and possesseth it in our name John 14.2 I go to prepare a place for you Though for the present we lye groaning under pressures and miseries and though we are not glorified in our persons yet in Christ our Head we are The Head is Crowned for all the rest of the members which sheweth an undoubted certainty a greater certainty than that of a simple prediction and promise even such a certainty as the giving of a pledge or the suffering us to take possession in our name of an estate 3dly They have it in spe â—ide in the sure belief and certain expectation of it Heb. 11.1 Faith is the substance of things hoped for the evidence of things not seen By faith and hope we praeoccupy and fore tast those eternal and excellent delights which God hath prepared for us The certain expectation in some measure affecteth the heart as if they were already injoyed This hope is not a fancy like the supposal or bare imagination of a begger what an happy life he might lead if he were a King but the expectation of a Prince who is the undoubted Heir of the Crown and knoweth that one day he shall possess it 4thly In primitiis in the first fruits which are grace and comfort and begun Communion with Christ which are both a tast how good and a pledge how sure called the earnest Eph. 1.13 Our present Communion with Christ and delight in him 't is an Heaven upon Earth as the sweet odours of Arabia are smelt in the neighbouring Countries 2. Here is a certain confidence We know 'T is not only we think or we hope but we know No man calleth that knowledge which is but a conjecture Therefore a certain knowledge is here understood a knowledge not built upon probabilities but certainties only here will be the question whether this knowledge that I shall be saved or go to Heaven when I dye be the knowledge of faith or the knowledge of sense I answ It is both The Scripture sometimes expresseth it barely by knowing sometimes by believing 1. By knowing as 1 Joh. 2 3. We know that we know him if we keep his Commandments and 1 Joh. 3.14 We know that we have passed from death to life because we love the Brethren 1 Joh. 413. Hereby we know that we dwell in him and he in us because we love the Brethren In all which places it implieth Spiritual sense we feel it we find it to be so by reflection upon our selves Again sometimes our particular happiness or the grace of God to us is made to be a matter of Faith Rom.
burdened and remaineth on it in the grave may be wholly taken away by the Blessed Immortality which Christ shall then bestow upon us when he shall raise us up at the last day our mortality must be gone for Flesh and Blood cannot inherit the Kingdom of God nor corruption inherit incorruption 1 Cor. 15.50 That which is corruptible in our nature must perish but the Body must not perish Well then that which the Saints desire is that their Animal and Corporeal Life may be changed into an Heavenly and Everlasting And we do not groan that we may want the Body but that the mortality of it may be done away that it may be freed from that corruption and mortality to which it is now subject the substance still remaining I shall a little insist on these Propositions 1. That whilest we live in this Earthly and Mortal Body we are burdened with an Heavy Load of Sin and Afflictions 2dly That the Saints being burdened do in an Holy manner groan and long for a better estate 3dly That in that better estate Mortality is swallowed up of Life 4thly That in that Life we shall be clothed again with our Bodies in due time and our Bodies with Everlasting Glory 1. The first Proposition is liable to sense there needeth no Bible or Scripture to tell us that our present state is afflicted and filled with sorrows our flesh feeleth it and we know to our grief that here is little else but disquiet and vexation and daily sad experience informeth us of the indwelling of sin and the frequent outbreakings of it To prove this were to light a Candle to day light and to waste your time impertinently But I shall do two things 1. Shew you why afflictions and sins are such an Heavy Burden to the Children of God 2dly How foolish and stupid we are that we do so little mind and improve this 1. Why affliction is a burden 1. Afflictions are so partly because the Children of God have not yet divested themselves of the Interests and concernments of Flesh and Blood They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like passions with others They love their natural comforts as others do and Humane Nature is the same thing in them that it is in others Job 6.12 Is my strength the strength of Stones or is my flesh Brass They are made of Flesh and Blood as well as others and feel pain as well as others Grace doth not destroy the feelings of Nature Jesus Christ as Man had his fears and tears and strong crys Heb. 5.7 He felt his Burden and said My Soul is heavy unto death Matth. 26.38 And therefore we cannot expect they should be in an utter Dedolency feel pain and trouble and forbear complaining partly too because Grace intendreth the heart and maketh them in some sort more sensible of afflictions than others are because they look upon them as coming from God and the fruit of sin and they dare not slight any of God's corrective Dispensations There are two Extreams slighting and fainting Heb. 12.5 Affliction cannot be improved if we have not a sense of it to shew so much reverence to God as to tremble at his Anger Numb 12.14 When he crosâ—eth and disappointeth us it must not be slightly passed over When the Windows of Heaven were opened from above and the Fountains of the Deep broken open from below then the Flood was increased Gen. 7.11 So when nature and grace concurreth to heighten the affliction the Children of God must needs have a greater and more tender sense of it than others have As a delicate Constitution is more capable of pain than a robustious and stubborn one And the tender flesh of a Child will sooner feel the lash than the thick skin of a Slave So the Children of God having a more serious apprehension of things and a more tender Spirit soonest feel the Burden of their Fathers Displeasure and do more lay it to heart than careless and stupid spirits who laugh at their Cross or drink away their Sorrows Partly too because they are more exercised with Afflictions The World hateth them because they are so good and God chasteneth them because they are no better Psal. 34.11 Many are the troubles of the Righteous There is more squaring and hewing and hacking used about a Stone that is to be set in a stately Palace than that which is placed in an ordinary Building and the Vine is pruned when the Bramble is not looked after but let alone to grow to its full length And the Child of the Family is put under Discipline whilst a Bastard or a Servant liveth more at large God meaneth to destroy those whom by a Just Judgment he permitteth to go on in their sins to their own eternal undoing Heb. 12.8 Blessed be God that he taketh more care of us and when we need it correcteth us seasonably as Children so that in this earthly and mortal body we are burthened with an heavy load of Afflictions 2dly Why sin is a burthen to the Children of God Psal. 38.4 Mine iniquities are gone over my head as an heavy burthen they are too heavy for me Psal. 40.12 Mine iniquities have taken hold of me that I am not able to look up they are more than the hairs of my head my heart faileth me The Burden is heavy and the Creature weak and therefore they groan Now sins are not only a burthen to a wounded Conscience but to a tender Conscience even the relicks of corruption Go to a wounded Conscience and they will tell you that better a Milstone had faln upon them than one spark of God's wrath for sin should light upon the Conscience But we speak now of a tender Conscience and are to shew you why sin is such an heavy Burthen to the Children of God 1. Because they have more light than others and see more into the nature and evil of sin After I was instructed I smote upon the Thigh Jer. 31.18 Rom. 7.9 The Commandment came sin revived and I died As Conviction breaketh in upon the Soul so the more troubled with sin Ignorant men know not their danger nor the heinousness of their faults 2. Because they have more love to God than others have And they that love much will mourn most for sin as the Woman that had much forgiven loved much Luk. 7.47 and because she loved much she wept much Many times God's Children the more holy they are the more troubled about sin than ever before What 's the reason 'T is not from the increase of sin but the increase of light and love they see more sin and more into sin than they did before and are more affected with it As in a glass of pure Water the least Mote may be espied 3. They have more heartily renounced sin than others their hearts are set against it and therefore the Relicks of it are a greater Burthen to them Elementa non gravitant in suis locis as Water not in its
obtained there is everlasting glory and we shall have it Now God hath made and framed Believers to this Happiness So the second Argument by giving us the Earnest of the Spirit That 's also an Argument of the Certainty of the glory to come for if he hath given us Earnest he will also give us the whole Sum. An Earnest is lost when either the Bargain is repented of or 't is beyond the power of the party to make good the Bargain or else when 't is not much regarded being of small value but none of these things can take place here for God repenteth not of his Covenant Rom. 11.19 God is able to give what he hath promised Rom. 4.21 Being fully persuaded that what he had promised he was able to perform And the Spirit is no mean gift next to Christ the greatest gift that can be bestowed upon mortal men God that giveth the Creatures by meer gift to carnal men loseth nothing but the creatures Corn and Wine and Oil it may be lost c. But God that giveth his Spirit to his People will not lose his earnest where this is given he will give more 2. The excellency and worth of these blessed things which are also a ground of this earnest desire Now this is represented both by Gods forming and also by the earnest of the Spirit 1. By Gods Forming If we must be formed wrought for this self same thing Surely this estate is an excellent blessed and glorious estate A natural man is counted fit for any thing this world hath but he must have a new fitness for what God will confer upon him in the other world therefore the preparation sheweth what the blessedness is God hath framed us with curious and costly Artifice and therefore for a noble end and purpose Ordinary Utensils are thrown about the House without any care the meanest place will serve for them But this Workmanship is too good to be left in this world therefore God hath designed it to a better place Surely so much ado would not be made about a thing of nought 2. The earnest sheweth the greatness as well as the certainty The things of the Spirit are very precious Compared to light life a pearl joy One dram of grace is more precious than all the world Yet these are but an earnest which is a small part of the whole sum The Argument runneth thus If Joy unspeakable and glorious if Peace that passeth all understanding be but the earnest then surely the whole purchase and possession is beyond all that can be thought of and imagined You would judge that to be no ordinary Bargain where a thousand Pound earnest is given The Scripture compareth all that we injoy of God here but to a tast to an earnest to the first fruits little in comparison of the full glory and happiness that shall ensue The Points are Two 1. That God frameth his people unto that happy estate which he hath appointed them 2dly That they may look and long for it with greater affection he giveth them the earnest of the Spirit 1. That God frameth and suiteth his people unto that happiness which he hath provided for them That truth you have in other Scriptures Rom. 9.23 Vessels of mercy aforehand prepared unto Glory Sometimes we read that Heaven is prepared for us at other times that we are prepared for Heaven Heaven for us Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the world In the decree of God By the mediation of Christ Joh. 14.2 I go to prepare a place for you But that 's not enough we must also be prepared for Heaven fitted and suited to that estate So again Col. 1.12 He hath made us meet to be partakers of the Inheritance of the Saints in light God puts into his people an agreeableness unto that happiness which he hath appointed to them Heaven is a clean and Holy place and none but the purified and cleansed are meet to go thither A place of Spiritual delights not fit for the sensual but the mortified So Rev. 3.4 They shall walk with me in white For they are worthy There is a twofold worthiness the worth of exact Equality and the worth of suitableness conveniency and proportion 1. The worth of condignity or exact equality As a work man is said to be worthy of his wages so we are not worthy For there is such a distance between God and his Creatures that no Creature can make him his Debter But there is also the worth of meeetness suitableness c. Thus they that kept themselves clean when others were defiled these were worthy to walk with Christ in white when others are stained with the blot of everlasting shame they possess everlasting glory For in the days of their solemn Festivals they appeared in white Garments So we are bidden 1 Thes. 2.12 to walk worthy of God who hath called us to his Kingdom and his glory Meaning suitably and becoming the God whom we serve and the glory and blessedness which we expect But 1. What is the meetness This framing and preparing of us 1. It implyeth a remote fitness with is regeneration For in our natural estate we were wholly unfit partly being under Gods Curse Gal. 3.13 Eph. 2.3 and so uncapable to enjoy that Blessedness which God hath appointed us unto Partly being dead in Trespasses and Sins Eph. 2.1 and so unable to help our selves Therefore 't is God alone that maketh us to come out of that corrupt estate Surely we ought to be changed John 3.3 Except a man be born again he cannot enter into the Kingdom of God And flesh and blood cannot inherit the Kingdom of God 1 Cor. 15.50 That these impediments may be removed and we made fit God reneweth us by his Spirit worketh in us a new life of Grace a Divine Nature a Spiritual and new Being to make us capable of Spiritual and Divine Things Of our selves we are not fit to think a good thought There is a great unfitness of any Spiritual good to understand it to do it to receive it Well then since we ought to be changed and made new creatures before we can be partakers of Spiritual benefits God's powerful operation is necessary He must frame us for this very thing 2. It implieth an actual preparation and a farther degree of meetness After we are entred into the new estate though at first Conversion we have a right and so are remotely capable yet we are not meet and nextly capable of injoying this blessed estate a Child in the Cradle hath a right to the Inheritance yet he is not fit to manage it till he come to just years of maturity and discretion They distinguish of Jus Haereditarium and Jus Aptitudinale An Heir is not admitted to the management of his right 'T is true we are begotten to a lively hope 1 Pet. 1.3 But we have not the possession of the
find it narrower 't is so broad that he cannot pass at all Every delay brings on a new degree of hardness of Heart on our part and a new desertion on Gods part Now how wilt thou untwist the former Web which thou hast been so long a weaving That Soul must needs be in perplexity at the hour of Death that seeth the day spent and the business appointed to him not yet begun and a Disease disabling him for any serious reflections As if a Traveller seeth the Sun setting when he is entring upon his Journey the Evening of the day and the Morning of the task do not well agree together All the time that remaineth is too short to lament the lost time already past Therefore if Watching inferreth Preparation it inferreth speedy Preparation and a man is not in a good condition to live that is not fit to die 2. It must be a serious and thorough Preparation such as will serve the turn and be accepted by Christ at his Coming The whole design of this Parable is to caution us against the shallowness and slightness of the work of Grace upon our Hearts Heathens have a Conscience as Felix trembled much more Christians Men may see and have a taste of sins bitterness and have a longing mind after Christ but the life of Grace is not begun in them they do not awake to righteousness 1 Cor. 15.34 We should often think what is required in order to that day and what the Scripture maketh our readiness to consist in Repentance and actual conversion to God this is pressed upon us Act. 3.19 Repent that your sins may be blotted out when the times of refreshment shall come from the presence of the Lord. Repentance is the Souls Return to God in Love And Act. 17.30 31. Now he commandeth all men to repent because he hath appointed a day in which he will judge the World in righteousness That day is kept off that we might have time to repent 2 Pet. 3.9 So Faith in Christ that will unite us to him or an hearty taking him for our Lord and Saviour Rom. 8.1 There is no condemnation to them that are in Christ. Phil. 3.9 found in him 1 John 2.28 And now little Children abide in him that when he shall appear you may have confidence and not be ashamed before him at his coming We must be in Christ and abide in Christ. To abide in Christ is to persevere in our adhering to him as our Lord and Saviour in the profession of his Name observation of his Precepts recumbency on his Merits imitation of his Graces Communion with his Person Certainly he will not cast off those who are Members of his Mystical Body and abide in him by Faith nor condemn those whom he hath redeemed and washed in his Blood and sanctified by his Spirit This is our Preparation yea the Scripture doth not only look to our Hearts but to our Lives Jam. 2.1 2. 3. It must be a constant and daily Preparation You must not only get ready but keep ready Besides Habitual Preparation there must be Actual Preparation We must every day be more in a readiness The Centinel is to watch all hours 't is death to be taken sleeping though he hath watched all the night before We know neither the day nor the hour 'T is in the Text implying there must be no intermission of our care What if my Master should come and find me idle said Calvin to his Friends that demanded of him why he wasted his body in such constant labours Few are like-minded that put this question to their Souls Am I as I would meet with Christ We should alwayes stand with our Lamps burning and our Loyns girt Luk. 12.35 A Christian should be always as a Ship that hath taken in its Lading and is prepared and furnished with all manner of Tackling ready to set Sail only expecting the good wind to carry him out of the Haven So should we be ready to set Sail for Eternity stand at Heaven Gates be in a perpetual exercise of Faith and Love and be fittingly prepared to meet our Saviour O what a happiness is it to live so that we care not when death cometh upon us and so live every day as if we were presently to be summoned before the Tribunal of Christ. The World thinketh this a foolish strictness becaâ—se many dayes go over our heads and it proveth not so But let them mock on when they come to Hell they will find this to be the greatest wisdom A Christian will count every day his last Not only his own necessity but his love and earnest desire of Christs Coming maketh him look out 3. The last thing in this Watching is Earnest expectation of Christs last Appearance and the Grace he will bring along with him 1 Pet. 1.15 Gird up the loyns of your minds and be sober and hope to the end for the Grace that is to be brought unto you at the revelation of Jesus Christ. Our Hearts and Minds should be more taken up with the thoughts of his Coming and the Priviledges we shall have by him 'T is expressed by looking longing waiting and Christians are often described by these acts Tit. 3.13 Looking for the blessed hope Phil. 3.20 21. From whence we look for a Saviour Heb. 10.27 We should stir up our minds to look for his Coming and not only stir up our hopes but our desires 2 Tim. 4.8 To them that love his appearing 't is a sign and Token that he cometh with a Blessing to us To them he cometh with a Crown of Righteousness So for waiting 1 Cor. 1.7 Ye come behind in no gift waiting for the coming of our Lord Jesus Christ. We were converted for this end to wait for his coming from Heaven 1 Thes. 1.10 Now I come to shew you the Reasons why this Watching is required of us or to move us to it First Consider who it is that biddeth you watch Christ himself whom you call Lord and Master who knows the worth and danger of Souls and hath a tender esteem and value for them If we did impose so strict a Duty upon you you might take or leave it as it shall be for your conveniency In the first of Proverbs Solomon bringeth in Wisdom lifting up her voice and crying Prov. 1.20 What to do to accept of the Grace offered The most then will miss the season they shall never receive advantage by the cry if they neglect it vers 26. and vers 28. They shall call upon me but I will not answer Many Clauses in these Verses do fitly agree with the passages of the Parable It agreeth with the foolish Virgins who lost their opportunity of getting Oyl and with the wise who in a time of plenty provided against a Famine as Joseph advised the Aegyptians A greater than Joseph is here Now in the times of Grace watch Secondly Consider whom it is he inviteth Do not put it off to others Mar. 13.37 What I
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
should not entertain Jealousies without a Cause 1 Sam. 17.37 The Lord that delivered me out of the Paw of the Lion and out of the Paw of the Bear he will deliver me out of the Hand of this Philistine Former Mercies are Pledges of Future Deus donando debet God by giving becometh our Debtor Mat. 6.25 Is not the Life more than Meat and the Body more than Raiment He inticeth Hope by former Mercies Judges 13.23 If the Lord were pleased to kill us he would not have received a Burnt-Offering and a Meat-Offering at our hands neither would he have shewed us all these things God would not weary us altogether with expectation something we have in hand and therefore may expect more Well then when your Hearts are apt to faint take the Cordial of Experiences Psal. 77.10 I said this is mine Infirmity but I will remember the Years of the right Hand of the Most High We are apt to indulge the peevishness of distrust after many Deliverances 1 Sam. 27.1 I shall one day perish by the Hand of Saul Though God had put him twice into his Hands Rom. 8.32 He that spared not his own Son c. how will be not with him also freely give us all things In common Experiences where we can have no absolute Assurance let us not baulk Duty for Danger 2 Cor. 1.10 Who delivered us from so great a Death and doth deliver in whom we trust that he will yet deliver us Paul would finish his Ministry notwithstanding Danger 2. Observe again from this As thou hast given Daturum te promisisti Thou hast promised to give God had promised to make over to him the Plenary Possession and Administration of the Kingdom Christ pleadeth the Grant and Promise It is an excellent Encouragement in Prayer when we can back our Requests with Promises Psalm 119.49 Remember the Word unto thy Servant upon which thou hast caused me to hope It is a modest Challenge God alloweth it put me in remembrance let us plead together c. Isa. 43.26 We may agrue and dispute with God upon his own Word Chirographa iua injiciebat tibi Domine shew him his own Hand Lord thou hast said this and that let it be fulfilled Thou hast given him As he was Man and Mediator for as he was God he had an eternal Right and an actual visible Right by Creation and Providence but Christ as Mediator was to receive a Crown By Gift Psal. 2.8 Ask of me and I will give thee the Heathen for thy Inheritance 1. It noteth That Christ hath his Kingdom by Right not by meer Power It is by the Father's Grant he was solemnly invested and set upon the Hill of Sion They are Rebels to God who do not acknowledg Christ to be King There are several manners of Possession Satan is Prince of the World but he is a Robber he holdeth it not by Grant from the Father but by Power he hath actual Possession of many Nations but no Right 2. It noteth what kind of Right it is that Christ hath it was by Grant and Donation It is the great condescention of our Lord that he would hold all things by our Tenure by way of Gift and Grant from the Father Free Grace is no dishonourable Tenure Christ himself holdeth his Kingdom by it Why should proud Creatures disdain this manner of holding The Lordship of the World was Christ's natural Inheritance yet he would hold all by Grace Power over all Flesh. Flesh is chiefly put for Men though all Creatures are under his Dominion We are sometimes expressed by our better and sometimes by our baser Part by our Better every Soul that is every Man Rom. 2.9 13.1 sometimes by the baser Part Isa. 40.6 All Flesh is Grass Mat. 24.22 No Flesh would be saved and elsewhere Here Flesh is fitly used it is put for the Nature of Man in common in opposition to those who are peculiarly Christ's by Tradition and Purchase And by Power over all Flesh is meant a judiciary Power to dispose of them according to pleasure yea of their everlasting Estate Potestatem omnis hominis accepit ut liberet quos voluerit damnet quos voluerit John 5.27 He hath given him Authority to execute Judgment also because he is the Son of Man It is the stile of God himself he is called Numb 16.22 The God of the Spirits of all Flesh And more express to this purpose Jer. 32.27 Behold I am the Lord the God of all Flesh Is there any thing too hard for me So that it noteth not a naked Authority but an Authority armed with a Divine Power Now because God will not give his Glory to another we may hence observe 1. That Christ is true God for otherwise he could not have such an Absolute Power It is proper to his Divine Nature though as it is a Gift his whole Person God-Man be invested with it He is called the only God not excluding the Father who subsisteth with him in the same Essence but including the Son Isa. 45.22 23. I am God and there is none else I have sworn by my self the Word is gone out in Righteousness and shall not return that unto me every Knee shall bow and every Tongue shall swear which is applied to Christ Rom. 14.11 and Phil. 2.9 10 11. He is called the great God the Supper of the Lamb is called the Supper of the great God Rev. 19.17 The true God 1 John 5.20 It should fortify Christians against those abominable Opinions wherein the God-head of Christ is questioned 2. Observe That Christ as Mediator hath power over all Flesh. All Kings and Monarchs have certain Bounds and Limits by which their Empire is terminated but God hath set Christ higher than the Kings of the Earth He is the true Catholick King his Government is unlimited Psal. 89.27 Also I will make him my First Born higher than the Kings of the Earth All Power is given unto me both in Heaven and in Earth Mat. 28.18 And Dan. 7.14 There was given him Dominion and Glory and a Kingdom that all People Nations and Languages should serve him His Dominion is an everlasting Dominion which shall not pass away and his Kingdom that which shall not be destroyed There is some difference about the extent of Christ's Mediatory Kingdom 1. It is not only confined to the Elect. We must distinguish between Christ's Power and his Charge He hath a Power given him over all but there are some given to him by way of special Charge which is given for the Elect as to all spiritual Ends to rescue them from the Power of Satan as in this Verse As Joseph in Egypt the Power of all the Land was made over to him though his Brethren had a special Right in his Affections The Kingdom of Christ as meerly Spiritual and Inward is proper to the Elect that Kingdom where Christ hath no other Deputy and Vicar but his Spirit but for his Judiciary Kingdom
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit that dwelleth in you The Spirit cannot leave his dwelling-place It is said John 5.24 He that heareth my Word and believeth on Him that sent me hath everlasting Life and shall not come into Condemnation but is passed from Death unto Life The change is wrought as soon as we begin to be acquainted with God in Christ. 2. Presently after Death there is a further progress made As soon as the Soul is separated from the Body it begins to live gloriously It is with Christ Phil. 1.23 I desire to depart and to be with Christ it is in Christ here but not so properly with him And it is in Paradise Luke 23.43 This day shalt thou be with me in Paradise In Abraham 's Bosom Luke 16.25 He seeth Abraham a far off and Lazarus in his Bosom And enjoyeth the Fruit of good Works Rev. 14.13 Blessed are the Dead which die in the Lord From henceforth yea saith the Spirit that they may rest from their Labours and their Works do follow them There is not only a cessation from Sin and Misery but an enjoyment of Glory and the Body resteth without pain and labour till the Resurrection as in a Bed Isa. 57.2 He shall enter into Peace they shall rest in their Beds each one walking in his uprightness 3. After at the Resurrection of the Body there is a consummation of all Joy That is called the Day of Regeneration Mat. 19.28 Body and Soul shall be renewed perfectly for Immortality and Glory Then we live indeed therefore Christ saith John 11.25 I am the Resurrection and the Life All is consummate and full then Death hath some Power till that day Vse 1. To press us to labour after this Holy Life John 6.27 Labour not for the Meat that perisheth but for that Meat that endureth unto everlasting Life which the Son of Man shall give you Grace is the Beginning and Pledg of it It is the Beginning and Seed of Life this is an immortal Spark that shall never be quenched It is the Pledg 1 Tim. 6.19 you may seize Life as your Right and Inheritance Oh labour for it This Life is made bitter that thou mayest desire the other Consider all dependeth on thy State in this World Either thou art a Child of Wrath or an Heir of Life Wicked Men do die rather than live in the other World It is better not to be than to be for ever miserable to lie under the Wrath of God to be shut out of the Presence of God for evermore Vse 2. Bless the Lord Jesus Christ for opening a Door of Life for them that were dead in and by Sin The Tree of Life was fenced by a flaming Sword no Creature could enter till Christ opened the Way 2 Tim. 1.10 By his appearing he hath abolished Death and hath brought Life and Immortality to light through the Gospel Christ came from Heaven on purpose to overcome Death and take away the Sting of it and he is gone to Heaven on purpose to make way for us Our Life cost Christ his Death John 16.5 Now I go away to him that sent me To as many as thou hast given him Let us see the import of this Phrase 1. How we are said to be given to Christ. 2. Who are they that are given to Christ. 1. How we are said to be given to Christ. 1. By way of Reward There was an eternal Bargain and Compact Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed c. We are Members of his Body Children of his Family Subjects of his Kingdom This is a ground of Certainty to the Elect The Lord knoweth those that are his 2 Tim. 2.18 He made no blind Bargain he had leisure enough to cast up his Account from all Eternity 2. By way of Charge to be redeemed justified sanctified glorified John 6. 37 38 39 40. All that the Father giveth me shall come to me and he that cometh to me I will in no wise cast out For I came down from Heaven not to do mine own Will but the Will of him that sent me And this is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day And this is the Will of him that sent me that every one that seeth the Son and believeth on him may have everlasting Life and I will raise him up at the last Day When the Elect were made over to Christ it was not by way of Alienation but Oppignoration they were laid to Pledg in his Hands and God will call Christ to an account None given to him by way of Charge can miscarry You trust Christ and God trusted him with all the Souls of the Elect. 2. Who are they that are given to Christ I Answer The Elect are intended in this Scripture as is clear He hath a Power over all flesh but to give eternal Life to as many as are given to him So Vers. 24. I will that all they whom thou hast given me may be with me None but the Elect are saved So Vers. 10. All mine are thine and thine are mine Where Christ's Charge and the Father's Election are made commensurable and of the same extent and latitude They are opposed to the World Vers. 9. I pray for them I pray not for the World but for them whom thou hast given me for they are thine I confess it is sometimes used in a more restrained sence of the Apostles and Believers of that Age as Vers. 6. Thine they were and thou gavest them me and they have kept thy Word And Vers. 12. Those that thou gavest me I have kept and none of them is lost but the Son of Perdition These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elect of the Elect. I confess sometimes the Word is used in a larger sence for Christ's universal Power over all Flesh. Psal. 2.8 Ask of me and I will give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy Possession not by way of Charge but by way of Reward they were given to him or rather a Power over them was given to him There is a peculiar difficulty Vers. 12. concerning the Son of Perdition how he was given to Christ. But I shall handle it when I come to that place Christ having spoken of the Apostles keeping his Word taketh occasion to speak of Judas his Apostacy Note hence 1. That there was from all Eternity a solemn Tradition and Disposition of all that shall be saved into the Hands of Christ. All God's Flock are committed to his keeping This giving Souls to Christ was founded in an eternal Treaty Isa. 53.10 Christ received them by way of Grant and Charge he hath a Book where all their Names are recorded and written Rev. 13.8 All
that dwell upon the Earth shall worship him whose Names are not written in the Book of Life of the Lamb slain from the Foundation of the World Rev. 21.27 None shall enter in who are not written in the Lamb's Book of Life The Book of Life is there attributed to Christ because he took this solemn Charge upon himself to conduct the Heirs of Salvation to Glory He is to see they come to him John 6.37 All that the Father giveth me shall come to me He knoweth them by Head and Poll Isa. 49.12 Behold these shall come from far and lo these from the Land of the North and from the West and these from the Land of Sinim Man by Man they are told out to him 2. He is to keep them and look after them Though there be many thousands yet every single Believer falleth under the care of Christ and accordingly he knoweth their Names and their Necessities John 10.3 He calleth his own Sheep by Name and leadeth them out He knoweth his Sheep by Name John Anna Thomas As the High Priest carried the Names of the Tribes upon his Bosom so Christ knows the Names of all the Flock of God There is not a poor Servant or Scullion who are despicable Creatures in the World but Christ looks after him Psal. 34.6 This poor Man cried and the Lord heard him and saved him out of all his Troubles Poor Soul he is under such Temptations encumbred with such Troubles in such a Task or Service my Father gave me a charge of him I must look to him So many Lambs as there are in the Flock of Christ there is not one forgotten 3. Christ is to give an account of them unto God He doth it by his constant Intercession of which this Prayer is a Copy They have kept thy Word I am glorified in them Christ is speaking good words of them to the Father He giveth you a good Report behind your back Satan is an Accuser he loveth to report ill of Believers but Christ telleth the Father how his Lambs thrive It is a grief to your Advocate when he cannot speak well of you in Heaven But solemnly he will do it at the last Day when he is to present the Elect to the Tribunal of God Heb. 2.13 Behold I and the Children which God hath given me Oh it is a goodly sight to see Christ and all his little Ones come together to the Throne of Grace There is not one forgotten in the presence of Christ and all his Angels Christ will not be ashamed to own a poor despicable Boy a Man-Servant or a Maid-Servant so they be faithful Luke 12.8 Whosoever shall confess me before Men him shall the son of Man also confess before the Angels of God I died for this poor Creature and shed my Blood for him This is intended 1 Cor. 15.24 Then cometh the end when he shall have delivered up the Kingdom to God even the Father A Kingdom is sometimes put for the Form of Government sometimes for Subjects governed the Kingdom that is the Church is solemnly presented as a Prey snatched out of the Teeth of Lions Ephes. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Christ will present his Bride in triumph Vse 1. Comfort to Believers 1. Concerning the safety of their eternal Estate Christ bargained for thee by Name That the Father and the Son should pitch upon such a forlorn and wretched piece of the Creation as thou art and they should talk together of thy Heaven Son this is one for whom thou must die that thy Name should be in the Eternal Register written with the Lamb's Blood in his own Book of Life I must have a care of him Ay you will say this were an excellent Comfort if I were sure I were one of them that is given to Christ. I Answer If he hath given Christ to you he hath given you to Christ. God maketh an offer in the Gospel Are you willing to receive him for Lord and Saviour then you put it out of question To as many as received him to them gave he Power to become the Children of God You are Fellow-Heirs with Christ Christ is given to you in time 2. In your particular straits Christ hath a care of you Do you think he will break his Engagement Christ hath plighted his Truth to God the Father Our groundless Jealousies question the truth of Christ's Word and Solemn Agreement When we say the Lord hath forgotten me this is in effect to say Christ is not faithful in his Charge The Prophet chideth them Isa. 40.27 Why sayest thou O Jacob and speakest O Israel my Way is hid from the Lord and my Judgment is passed over from my God God doth not take notice of my Case such mistrust is a lie against the care of Christ. Vse 2. To press us especially humble Sinners you that walk in darkness to come under these sweet Hopes God hath laid Souls to Pledg in the Hand of Christ Why should we be scupulous All the Father's Acts are ratified in time by Believers He ordaineth we consent he chuseth Christ for Lord and King They shall appoint themselves one Head Hosea 1.11 So he hath given Souls to Christ so should you 1. Commit your Souls to him by Faith this answereth to Christ's receiving the Elect by way of Charge 1 Pet. 4.19 Let them that suffer according to the Will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator A Man ventureth upon Duty and trusteth God with his Soul Psalm 31.5 Into thy Hands do I commit my Spirit Paul knew Christ was an able and trusty Friend 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed to him against that day Committing the Soul to God is a Notion often used in the matter of Faith and doth most formally express the nature of Trust and Adherence He is willing to receive your Souls and he is able to make good the Trust. Therefore in all Times of Distress and Danger when all things are dark to us upon the Warrant of the Gospel let us commit the Soul to Christ to be kept to Salvation Refer your selves to his care for Pardon Defence Support and Glory 2. Consecrate your selves to Christ. Committing noteth Trust Consecrating Obedience You commit your selves to his Care you resign and yield up your selves to his Discipline Committing answereth the Charge but Consecration the Grant Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that you present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service By full consent a Man imbarketh with Christ and is resolved no longer to be at his own keeping and disposal Psalm 119.94 I am thine save me for I have
express Will of God John 6.38 39. For I came down from Heaven not to do mine own Will but the Will of him that sent me And this is the Father's Will that hath sent me that of all which he hath given I should lose nothing but should raise them up again at the last Day and by conversion to be possessed of all the Privileges of the Gospel and without miscarrying to be guided unto Glory John 10.28 29. I give unto them Eternal Life and they shall never perish neither shall any Man pluck them out of my Hand My Father that gave them me is greater than all and no Man is able to pluck them out of my Father's Hand they are One and act by joint Power and joint Consent And after all this he is to give an account of Bodies and Souls John 6.39 That of all which he hath given me I should lose nothing but should raise them up again at the last day Which accordingly he doth when he presents the Kingdom to the Father and appeareth before him with all his little Ones as a Prey snatched out of the Teeth of Lions Heb. 2.13 Behold I and the Children which God hath given me 2. What Christ undertook the whole Proposal of the Father was accepted Psal. 40.7 8. Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart Christ consented to all the Articles of the Treaty and eternal Covenant not only to take a Body to die but to take a particular Charge of all the Elect. As Judah interposed for Benjamin so doth Christ for all the Souls committed to him Gen. 43.9 I will be Surety for him of my Hand shalt thou require him if I bring him not to thee and set him safe in thy Presence let me bear the Blame for ever So doth Christ say concerning all the Persons that fall under his Charge If I do not see them converted justified sanctified saved count me an unfaithful Undertaker and let me bear the Blame for ever 2. By way of Reward As in a Covenant there is not only a Duty incumbent but a Benefit accruing to the Party that contracteth So Christ in this eternal Treaty dealt with God by way of Bargain and Purchase his aim was to get a special Interest in and Relation to Believers as Mediator This was all the Gain he reckoned of Isa. 53.10 When thou shalt make his Soul an Offering for Sin he shall see his Seed he shall prolong his Days and the Pleasure of the Lord shall prosper in his Hand And therefore by virtue of this Purchase he hath many Relations to them they are given to him as Subjects of his Kingdom as Scholars of his School as Children of his Family as the Spouse of his Bosom as the Members of his Body All these Relations I shall insist upon for this was the Honour granted to Christ upon his Obedience I mean he counted it an Honour and bought it at a dear rate and yet was contented with the Purchase Alas nothing could be added to the Greatness of his Person who was equal with the Father in Glory and Power the Privileges of the Incarnation were but as so many milder Humiliations but he was so tender of Souls that he was pleased to take it as a Gift from his Father and a Reward of all his Services Mark it nothing else could bring Christ out of Heaven into the Manger the Wilderness the Cross the Grave but to get an Interest in your Souls Isa. 53.11 He shall see of the Travel of his Soul and shall be satisfied What did he gain by all his Expence of Blood and Sweat his Temptations Agonies taking our Nature bearing our Burden but to see you safe in the Arms of Mercy that he might be your King your Prophet your Priest your Head Next to the Title of The Son of God Christ valueth that of being Head of the Church And see how the Relations are diversified that he might come nearer and closer to us a King is a more large Relation a Master hath a more particular Inspection a Master may be faithful and careful but he hath not the Bowels of a Father a Father is very tender but the greatest Intimacy is between Husband and Wife we are the Wife of his Bosom if Husband be a Relation too remote because the Union is civil he comes nearer to us yet he will be our Head we his Members where the Union is natural Let us go over these severally 1. We are given to him to be Subjects of his Kingdom Christ is Lord of all the World but he prizeth no Title like that of King of Saints Rev. 15.3 No Throne to him like the Conscience of an humble Sinner the Heart is his best Presence-Chamber there is his Throne of State set He had an eternal Right together with the Father and Holy Ghost but he would come and suffer and be crowned with a Crown of Thorns that he might have a new Right as Mediator and have the Crown of Glory put upon his Head in the Church Therefore it is said Act 5.31 That upon his Resurrection God hath exalted him to be a Prince and a Saviour to give Repentance unto Israel and forgiveness of Sins The Grant was made long before when he first contracted with Christ about the Salvation of the World but when the Price was paid then it was made good There is never a Subject Christ hath but he is bought and with the dearest price his Soveraign's own Blood Mat. 20.28 The Son of Man gave his Life a Ransom for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In other Kingdoms many Subjects die that the Prince may be seated in the Throne but here the Prince dyeth for the Subjects sakes that he may govern his spiritual Realm with Peace and Quietness And as the Price was great so the Father hath made him a large Grant Christ's Empire is universal properly he is the Catholick King there are no Bounds and Limits of his Kingdom first or last in all the habitable Parts of the Earth there are or shall be some that acknowledg his Scepter Isa. 49.12 Behold these shall come from far and â—o these from the North and from the West and these from the Land of Sinim From the East West North South Jews Gentiles the Jews that are now his Enemies shall acknowledg his Soveraignty Hos. 1.11 Then shall the Children of Judah and the Children of Israel be gathered together and appoint themselves one Head and they shall come up out of the Land As the Tribes flocked to Hebron to crown David so shall these to crown Christ and this Royal Garland shall Christ wear to all Eternity It is true it is said 1 Cor. 15.29 He shall resign up the Kingdom to the Father I answer In Kingly Dignity there are two things Regia Cura and Regius Honor Kingly Care by which he ordereth and defendeth his
have overcome the World To draw all to some doctrinal Head and Issue Of Christ's coming to God I have spoken already I might observe the force of the Word to comfort the Heart These things I speak that my Joy may be fulfilled But I shall content my self with two Observations 1. Obs. That this Prayer of Christ's is a Fountain of Consolation This Joy ariseth from the things he now spoke in the World partly because here we have a taste of Christ's Heart how zealously he is affected for our Good When he took his leave of us he took his leave of us with Blessings and Supplications Partly because here we have a Copy Model or Counterpart of his Intercession Here you may know what he is now doing for you in Heaven Christ is their Advocate and Intercessor he pleadeth their Right and sueth for Blessings he prayed for their Preservation Unity and Glory There are two ways to know Christ's Intercession by this Record and his Intercession in our Hearts Rom. 8.26 The Spirit it self maketh Intercession in us with groanings that cannot be uttered The Spirit testifieth to our Hearts the Quality of that Intercession Christ maketh for us in Heaven it is the Eccho of it the inward Interpellation of the Soul is the Eccho of Christ's Intercession Now that the Word and Spirit must go together the Form of it is left upon Record Here is a Publick Record to look upon in all Discomforts and Troubles of the Church And this breedeth a full Joy Partly because Christ's Prayers are as so many Promises he prayeth for Excellent Blessings and is sure of Audience Well then remember these Prayers of Christ for your Comfort when we are pressed down with any Evils in the World let us run to Christ's Prayers As Luther said Let us sing the 46 th Psalm so say I Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church 2. Observe Christ's care to leave his People joyful and careful he is very sollicitous about it before his departure First I shall enquire what this Joy is that Christ would establish 1. For the Kind of it My Joy not a Worldly Joy but Heavenly not Corporal but Spiritual It ill beseemeth Christians to set their Hearts on Earthly Things or suffer the World to intercept their Joy Phil. 4.4 Rejoice in the Lord always and again I say Rejoice The Apostle was in Prison when he wrote it he had nothing else to rejoice in at that time but what he had felt the sweetness of himself he imparts to others What can a Man desire more than Joy You are at liberty to rejoice as he speaketh elsewhere of Marriage You are at liberty to marry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in the Lord such a Joy you may have as Christ works ex me de me of which I am the Object and the Author You need not fear that which Christ would establish is a chearful Piety not a prophane Joy Christ's delights are with the Sons of Men Prov. 8.31 He feasteth himself with the thoughts of his Grace it is as it were the Lord's Recreation therefore certainly the Sons of Men should have their delights with God If the Lord that sitteth upon the Throne of Majesty and Glory if he delights in us should not we delight in a God that is so excellent and worthy 2. In what manner he would have it received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulfilled in them The Joy is full because the Object is infinite we can desire nothing beyond him Desire answereth to Motion Joy to Rest when we can go no further there we rest What can we desire beyond God Acts 13.52 The Disciples were filled with Joy and with the Holy Ghost their Hearts could hold no more Narrow Vessels are soon filled with the Ocean It is a full Joy not in it self but with respect to Worldly Joy Worldly Joy is scanty unstable and vanishing it cannot satisfy nor secure the Heart take away the Creatures from the Worldling and you take away his Joy the Object lieth without him But John 16.22 Your Joy shall no Man take from you they cannot plunder you of Peace of Conscience and Joy in the Holy Ghost This ravisheth the Heart 1 Pet. 1.8 Ye rejoice with Joy unspeakable and full of Glory Phil. 4.7 The Peace of God that passeth all understanding keep your Hearts and Minds through Jesus Christ It is better felt than expressed a Creature worketh it not but a Divine Operation Paul heard in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable Words So this being a foretaste of Heaven cannot be conceived and expressed you cannot imagine how sweet it is and still it increaseth till we come to Heaven and lose our selves in these Eternal Ravishments 3. It is inward for the quality of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is wrought in the midst of Afflictions there is sweetness within when bitterness round about us like the Wood that was thrown in at Marah it maketh bitter Waters sweet Exod. 15.25 Saints are fed with hidden Manna Rev. 2.17 Their Life is hid and their Joy is hidden 1 Pet. 1.6 Wherein ye greatly rejoice tho now for a Season if need be ye are in heaviness through manifold Temptations Without there are Persecutions Temptations Afflictions from Satan and the World and within Joy they have Meat and Drink which the World knoweth not of the World seeth it not and therefore the World will not believe it Secondly How much Christ's Heart is set upon it It appears by the Provision he made for them when he departed he left the Comforter John 14.19 I will not leave you comfortless I will come unto you John 15.11 These things have I spoken to you that my Joy might remain in you and that your Joy may be full He doth not say that my Authority may remain over you but my Joy and if we would make Christ's Heart glad or our own we must obey his Commandments for when he injoineth Obedience to his Disciples it is that he may rejoice in our Comfort In his Instructions he teacheth them how to pray John 16.24 Ask and ye shall receive that your Joy may be full and now he prayeth himself that they have my Joy fulfilled in themselves Christ maketh this to be his main Work and Aim that in this Life we might have Peace of Conscience and Joy in the Holy Ghost and in the Life to come Joy for evermore Now lest ye should think this was only for the twelve Apostles you shall see it was the end of the whole Word the Scriptures were written Rom. 15.4 That we through patience and comfort of them might have hope The whole Ministry of the Church serveth to the fulfilling of this Joy Thirdly Reasons why Christ was so sollicitous about this Matter 1. Because of the great use of it in the Spiritual Life to make us to do and to suffer Nehem. 8.10 The Joy of the Lord is your strength This
himself to justify and sanctify us and we never look after the Benefit we make him to be a Christ in vain II. We come now to the End Effect and Fruit of it that they might be sanctified through the Truth First The Benefit or Blessing intended That they also might be sanctified Where 1. Observe it is Bonum morale not that they might be Rich Happy Great Glorious in the World but that they might be Sanctified When Christ was on the Cross he neither wanted Wisdom to chuse nor Love to intend nor Merit to purchase the highest Benefits and those which were most necessary for us but that which he had in his Eye was our Sanctification Ephes. 5.26 He loved the Church and gave himself for it that he might sanctify and cleanse it And Heb. 13.12 Jesus that he might sanctify the People suffered without the Gate All his Aim was to recover us to God and dedicate us to God for he came to repair the Ruins of the Fall and save that which was lost Luke 17.10 The Son of Man came to seek and to save that which was lost And we were first lost to God before we were lost to our selves as appeareth Luke 15. by the Parable of the lost Sheep which was lost to the Owner and the lost Groat which was lost to the Possessor and the lost Son which was lost to the Father Our Misery is included but the principal thing intended was that God hath lost the Honour of the Creation 2. It is Bonum congruum I sanctify my self that they may be sanctified The Scripture delighteth in these Congruities Heb. 5.8 9. He learned Obedience by the things that he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him As there is a suitableness between the Seal and the Impression so between Christ and his People in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must have the preheminence We have the Blessings of the Covenant not only from him but through him Christ was elected Isa. 42.1 Behold my Servant whom I have chosen my Elect in whom my Soul delighteth so are we Christ was justified 1 Tim. 3.16 God manifested in the Flesh justified in the Spirit so are we Christ was sanctified and we in conformity to him are sanctified also as in the Text Christ rose again ascended and was glorified so do we He as the Elder-Brother and first Heir and we in our Order 3. It is bonum specificativum It sheweth the Parties or that sort of Men to whom Christ intended the Benefit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified them and no other the Godly themselves while unconverted and lying in their Sins have not the actual Benefit of Christ's Redemption But in what manner are we sanctified Christ consecrated and sanctified himself as a Sin-Offering but we are sanctified and consecrated as a Thank-Offering Christ to do the Work of a Redeemer or Mediator we to do the Work of the Redeemed We are set apart for the Lord to glorify him in all Holy Conversation and Godliness Secondly The means of applying and conveying this Benefit through the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred through the Truth in the Truth or for the Truth all which Readings admit of a commodious Explication 1. In the Truth or truly in opposition to legal Purifications which were but a shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead Works to serve the Living God Or in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness Some only are sanctified externally as they are in visible Covenant with God Heb. 10.29 And hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing they live among his peculiar People Others are really renewed and changed by his Spirit and turned from a sinful Life to God making Conscience of every commanded Duty and aiming at his Glory in all things 2. For the Truth that they may be consecrated set apart and fitted for that Function of preaching the Gospel This is agreeable to the Context which limits this part of the Prayer to the Apostles 3. Through the Truth as we render it and fitly considering the 17 th Verse Sanctify them through the Truth thy Word is Truth through the Word by which the virtue of Christ's Death is applied to us There are certain Means and Helps by which Christ bringeth about this Effect Ephes. 5.26 That he might sanctify and cleanse it by the washing of Water through the Word The Word offereth this Grace the Sacraments seal and confirm it to us So John 15.3 Ye are clean through the Word which I have spoken to you The Word of Command presseth it Psal. 119.9 Wherewithal shall a young Man cleanse his Way by taking heed thereto according to thy Word The Word of Promise encourageth us 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all the filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Doctrine of Christ's Blood holds out the virtue whereby it may be done 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin And it exciteth Faith by which the Heart is purified Acts 15.9 Purifying their Hearts by Faith Vse 1. Information It informeth us of divers important Truths 1. That in our selves we are polluted and unclean or else what needed there so much ado to get us sanctified This is needful to be considered by us Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be Righteous That is Man by Nature is neither clean nor righteous destitute of Purity by Nature and uprightness of Conversation They are ill acquainted with Man who think otherwise for if we consider his earliness in sinning his easiness in sinning his constancy in sinning and the universality of Sinners we may soon see what his Nature is and the Fountain being so corrupt the Streams or Emanations from it are defiled also 2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself Job 14.4 Who can bring a clean thing out of an unclean not one Can that which is corrupt cleanse it self or that which is enmity to Holiness promote it Or can the Word do it without Christ Good Instructions may shew a Man his Duty but cannot change the bent of his Heart Christ needed not only to be sent as a Prophet Ver. 18. but must sanctify himself as a Priest and Sacrifice before this Benefit could be procured for
us as in the Text. There was no possible way to recover Holiness unless a Price and no less a Price than the Blood of the Son of God had been paid to provoked Justice for us He must sanctify himself give himself before we can be sanctified and cleansed 3. That they do not aright improve the Death of Christ that seek Comfort by it and not Holiness He died not only for our Justification but Sanctification also There are two Reasons why the Death of Christ hath so little effect upon us either he is a forgotten Christ or a mistaken Christ a forgotten Christ Men do not consider the Ends for which he came 1 John 3.5 Ye know that he was manifested to take away our Sins And Vers. 8. To this purpose was the Son of God manifested to destroy the Works of the Devil to give his Spirit to sinful miserable Man Now Things that we mind not do not work upon us The Work of Redemption Christ hath performed without our minding or asking he took our Nature fulfilled the Law satisfied the Law-giver merited Grace without our asking or thinking but in applying this Grace he requireth our Consideration Heb. 3.1 Wherefore Holy Brethren partakers of the Heavenly Calling consider the Apostle and High Priest of our Profession Our Faith Believest thou that I am able to do this for thee Our Acceptance John 1.12 To as many as received him to them gave he power to become the Sons of God But the other Evil is greater a mistaken Christ when we use him to increase our carnal Security and Boldness in sinning and are possessed with an ill thought that God is more reconcilable to Sin than he was before and by reason of Christ's coming there were less evil and malignity in Sin for then you make Christ a Minister and Encourager of Sin Gal. 2.17 For if we seek to be justified by Christ we our selves also are found Sinners Is Christ therefore the Minister of Sin God forbid You set up Christ against Christ his Merit against his Doctrine and Spirit yea rather you set up the Devil against Christ and varnish his Cause with Christ's Name and so it is but an Idol-Christ you doat upon The true Christ came by Water and Blood 1 John 5.6 Bore our Sins in his Body on the Tree that we being dead unto Sin should live unto Righteousness 1 Pet. 2.24 And will you set his Death against the Ends of his Death and run from and rebel against God because Christ came to redeem and recover you to God Certainly those weak Christians that only make use of Christ to seek Comfort seek him out of Self-love but those that seek Holiness from the Redeemer have a more spiritual Affection to him The Guilt of Sin is against our Interest but the Power of Sin is against God's Glory He came to sanctify us by his Holiness not only to free our Consciences from Bondage but our Hearts that we may serve God with more liberty and delight This was the great aim of his Death Tit. 2.14 He gave himself for us that he might redeem us from all Iniquity and purify to himself a peculiar People zealous of good Works Thus did Christ that the Plaister might be as broad as the Sore we lost in Adam the purity of our Natures as well as the Favour of God and therefore he is made Sanctification to us as well as Righteousness 1 Cor. 1.30 4. With what confidence we may use the Means of Grace because they are sprinkled with the Blood of Christ. Christ hath purchased Grace such a Treasure of Grace as cannot be wasted and this is dispensed to us by the Word and Sacraments The Apostle doth not say barely he died to cleanse us but to cleanse us by the washing of Water through the Word and here that we might be sanctified through the Truth Christ hath established the Merits but the Actual Influence is from the Spirit Titus 3.5 6. According to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments whereby the Spirit dispenseth the Grace in Christ's Name ordinarily the Gospel which is the Ministration of the Spirit 2 Cor. 3.8 If we come to the Father we need his grant Rev. 19.8 And to her it was granted to be arrayed in fine Linen clean and white for the fine Linen is the Righteousness of Saints All cometh originally from his merciful Grant but God would not look towards us but for Christ's sake If we look to the Father he sendeth us to the Son whose Blood cleanseth us from all our Sins 1 John 1.7 If we look to the Son he referreth us to the Spirit therefore we read of the sanctification of the Spirit 2 Thess. 2.14 If we wait for the Spirit 's Efficacy he sendeth us to Moses and the Prophets where we shall hear of him Therefore we may with encouragement pray read hear meditate that all these Duties may be sanctified to us 5. If Holiness be the Fruit of Christ's Death it maketh his Love to be more gratuitous and free For all the worth that we can conceive to be in our selves to commend us to God is in our Holiness Now this is meerly the Fruit of Grace and the Merit of Christ and the Gift of his Spirit in us We wallow in our own filthiness till he of his Grace for Christ's sake doth sanctify us by his Spirit Both the Love of God and the Merit of Christ is antecedent to our Holiness He hath loved us and washed us from our sins in his own Blood and made us Kings and Priests to God and to the Father Rev. 1.5 6. And the Spirit 's Work is not lessened as if it were no great Matter 2 Pet. 1.3 According as his Divine Power hath given unto us all things that appertain unto Life and Godliness through the knowledg of him that hath called us to Glory and Vertue 6. We learn hence the preciousness of Holiness it is a Thing dearly bought and the great Blessing which Christ intended for us We do not value the Blessings of the Covenant so much as we should Christ was devising what he should do for his Church to make it honourable and glorious and this way he took to make it Holy 1. It is the Beauty of God for God himself is glorious in Holiness Exod. 15.11 and we are created after his Image in Righteousness and true Holiness Ephes. 4.24 The Perfection of the Divine Nature lieth chiefly in his immaculate Holiness and Purity 2. It is that which maketh us amiable in the sight of God for he delighteth not in us as justified so much as sanctified Psal. 11.7 For the Righteous Lord loveth Righteousness his Countenance doth behold the Vpright When upon the account of Christ's Merits and Satisfaction he hath created a clean Heart in us and renewed a right Spirit then he
Saints overcome by the Blood of the Lamb and the Word of their Testimony and they loved not their Lives unto the Death Religion had never thrived and spread its Branches far and near had it not been watered by the Blood of the Martyrs Christ began and watered the Plant by his own Blood and then the Martyrs kept watering it till it began to be rooted and had got some esteem in the World and now it spreads its Boughs and yields a shadow and refreshing to the far greatest part of the World When Men take up Principles that will not warrant Suffering or are changeable and pliable to all Interests and wriggle and distinguish themselves out of their Duty upon all Occasions it doth mightily dishonour Christ and make Religion vile and harden the World and feed their Prejudices against the Truth What is the Reason the Ways of God have so little honour in the Eyes of the World so little Power upon the Hearts of Men Professors are so fickle and changeable this maketh them suspect all and so return to their old Superstitions and Vanities Now that you may do so I shall bind it upon you by some further Considerations 1. Consider you are God's Witnesses to keep up Truth in the World to bring them on to Conversion or at least to some temporary Faith Isa. 43.10 Ye are my Witnesses saith the Lord that I am He. God appealeth to those that have most Communion with him for the truth and reality of his Grace If a Man would be satisfied in a Thing that he knoweth not to whom should he go for Satisfaction but to those that have most Experience Well if the World would be satisfied Is Union with Christ a Notion or a real thing Ye are my Witnesses 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind The Scriptures they are Christ's Epistle and so are Christians The World that will not study the Scriptures are to be convinced and preparatively induced by your Lives Every Christian is to be a walking Bible It is a dangerous Temptation to Atheism when Christians that pretend themselves near and dear to God are scandalous and let loose the Reins to every corrupt Affection He that took a Christian in an Act of Filthiness cried out Christiane ubi Deus tuus In the Scripture there is Christ's Mind in words in a Christian there is Christ's Mind written in Deeds in his Conversation You are to be a living Reproof As Noah condemned the World by preparing an Ark Heb. 11.7 There was something in it when he was so busy in preparing an Ark with so great Cost and Charge it was a real upbraiding of their security and carelessness So when Men are so diligent and busy in working out their Salvation with fear and trembling it is a real Reproof to the carnal and lazy World 2. Consider if you do not convince the World you justify the World as Israel justified Sodom Ezek. 16.52 The Wicked hold up their Ways with greater pretence and are hardned in their Prejudices You put an Excuse into Wicked Mens Mouths What a sad thing will it be when they shall say Lord we never thought they had been thy Servants they were so wrathful proud sensual self-seeking factious turbulent hunting after Honours and great Places in the World Rom. 2.23 24. Thou that makest thy boast of the Law through breaking of the Law dishonourest thou God For the Name of God is blasphemed among the Gentiles through you Carnal Professors will blush at the last day when they shall consider how many they have hardened by their Examples unsetled by their loose walking how you have disgraced Christ and taken up his Name for a dishonour to him It is this that makes the Chams of the World to laugh you cannot gratify them more 3. Consider the great Good that cometh by it For the present you stop the Mouth of Iniquity Tit. 2.8 That he that is of the contrary part may be ashamed having no evil Thing to say of you It is the Duty of Christians not only to approve themselves to God but as far as they can to Wicked Men to take off all advantage from the World to confute their Slanders to muzzle the Mouths of Carnal Men that they may have no occasion to speak against the Ways of God and the Professors of Christianity Carnal Christians open prophane Mouths their Slanders shall be put upon your Score who give them too much matter and occasion to speak Do not say they are Dogs what care I if they bark The Awe that is upon Wicked Men is one Means of the Church's Preservation therefore you must justify Wisdom Mat. 11.19 But Wisdom is justified of her Children Justification is a relative Word it implieth Condemnation the World condemns the Ways of God and People of God of Fancy Fury Faction now you must justify them at least you will leave them without excuse and furnish Matter for the Triumphs of God's Justice at the last Day and so will have further cause to applaud the Counsels of God when you sit on the Bench at the last day For as in the last Day you shall together with Christ judg the World by your Vote and Suffrage 1 Cor. 6.2 Know ye not that the Saints shall judg the World So now you must convince them by your Conversations It is a sad thing Men walk so as it cannot be said Where is the Malefactor and where is the Judg You should condemn them as by the difference of your Lives so by the Heavenliness of your Hearts SERMON XXXVIII JOHN XVII 22 And the Glory which thou gavest me I have given them that they may be one even as we are one CHRIST had prayed for the Union of Believers in one Mystical Body here is an Argument to inforce that Request The Glory which thou hast given me I have given them c. His Act is urged as a Reason because of that Consent of Will that is between Him and the Father Christ would have his Gift ratified by the Father's Consent as if he had said Deny not what I have granted them For the meaning of the Words all the difficulty is what is meant by the Glory here spoken of Some say by Glory is meant the Power of working Miracles that is called the Glory of God John 11.40 Said I not If thou wouldest believe thou shalt see the Glory of God that is a Glorious Miracle wrought by him When Christ wrought a Miracle John 2.11 He manifested forth his Glory And so they limit it to the Apostles who had Gifts of Miracles and were fitted to succeed Christ upon Earth Thus many of the Ancients By the Glory of God is sometimes meant the Image of God Rom. 3.23 All have sinned and fallen short of the Glory of God So 2 Cor. 3.18 We all with open Face beholding as in a Glass the Glory of the Lord are changed into the
The Bread which we break is it not the Communion of the Body of Christ Under the Law the People could not eat of the Sin-Offering but only the Priest for the same Reason they were forbidden to eat Sacrifice and drink Blood Levit. 17.11 12. For the Life of the Flesh is in the Blood and I have given it to you upon the Altar to make an atonement for your Souls for it is the Blood that maketh an atonement for the Soul Therefore I said unto the Children of Israel No Soul of you shall eat Blood compared with Mat. 26.26 This is my Blood of the New Testament which is shed for many for the Remission of Sins The Priest was to become one with the Sacrifice to figure Christ's Person but now Atonement being made another Union is necessary of Sinners with the Sacrifice Nothing is so one with us as that we eat and drink it becometh a part of our Substance it resembleth that streight and near conjunction between us and Christ. This is a means appointed to engage us to look after this Union here we come to profess it to promote it it is a Means under a Blessing 3. Receive him thankfully Oh what am I and whence is it to me that the Mother of my Lord should come to me Luke 1.43 that Christ should come to me and dwell in my Heart 4. Entertain him kindly be careful to preserve the Motions Quicknings Comforts of his Spirit This is the respect we should show to be sensible of Accesses and Recesses and accordingly suit our Carriage Rejoice in his Presence such a precious Guest must be observed Grieve when you do not feel the Comforts of it Cant. 5.4 My Beloved put in his Hand at the hole of the Door and my Bowels were moved for him Vse 3. Examine whether Christ be in you or no. You may know it 1. By his manner of Entrance Christ is not wont to come into the Heart without Opposition The Devil is loth to be dispossessed Luke 11.21 When a strong Man armed keepeth his Palace his Goods are in Peace Christ came into the Temple with a Whip to drive out the Mony-changers He cometh to Rule alone 2. By the Fruits of his Abode Life Fruitfulness Tendency 1. Life It will stir and quicken you to good Duties Gal. 3.20 I live yet not I but Christ liveth in me He is a Living Fountain of Vital Union 2. Fruitfulness of Soul John 15.2 Every Branch in me that beareth not Fruit he taketh away and every Branch that beareth Fruit he purgeth it that it may bring forth more Fruit. And Vers. 4. Abide in me and I in you As the Branch cannot bear Fruit of it self except it abide in the Vine no more can you except you abide in me 3. Tendency 1. to Heaven Heaven is the place of our full enjoiment of him They do not admire Worldly Excellencies Luke 19.8 Behold Lord the half of my Goods I give to the Poor and if I have taken any thing from any Man by false Accusation I restore him four-fold The Woman left her Pitcher John 4.28 Matthew followed Christ. 2. To God's Glory as our last Aim their Aim is according to their Principle Secondly I come to the End of this Union I. With respect to Believers That they may be made perfect c. II. With respect to the World and their Conviction That the World may know that thou hast sent me and hast loved them as thou hast loved me I. With respect to Believers that they may be made perfect in One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Oneness is either with God or with one another Both are included in the Mystical Union we cannot be united to the Head but we must also be united to the Members Exod. 25.20 The Golden Cherubims did so look to the Ark and Mercy-Seat that they did also look one towards another So in this Union as we respect God and Christ so we must also look to our Fellow-Members Let them be perfect in One let them all center in God which is the Creature 's Perfection Observe Our perfect Happiness lieth in Oneness in being one with God through Christ. I shall evidence it to you in a few Particulars 1. Since the Fall Man's Affections and Thoughts are scattered Eccles. 7.29 God hath made Man upright but they have sought out many Inventions When Man lost his Happiness he sought out many Inventions A Sinner is full of Wandrings as a wayfaring Man that hath lost his Direction turneth up and down and knows not where to pitch or the Needle in the Compass when it is jogged shaketh and wavereth and knoweth not where to rest till it turneth to the Pole again There is a restlesness in our Desires still we have new Projects and know not where to pitch are not content with what we do possess this is not the Pole where we rest Quaerunt in vanitate creaturarum quod amisserunt in unitate Creatoris A River the further it runneth from the Fountain the more it is dispersed into several Streams Blindness maketh us grope and feel about for Happiness as the Sodomites did for Lot's Door We change Objects striving to meet with that in one thing which we cannot find in another as Bees fly and go from Flower to Flower we seek patch up things as well as we can 2. In all this Chase and distraction of Thoughts there is no Contentment in the vast World nothing that can satiate the Heart of Man Transitory Things may divert the Soul but they cannot content it After Solomon's Survey Eccles. 1.2 Vanity of Vanities saith the Preacher Vanity of Vanities all is Vanity He had made many Experiments but still found himself disappointed and Disappointment is the worst Vexation 3. This Distraction continueth till we return to God again 1 Pet. 2.25 Ye were as Sheep going astray but are now returned unto the Shepherd and Bishop of your Souls There is no safety but in the Fold God who is the Principle of our Being is the only Object of our Contentment We began in a Monade or Unity and there we end God is the Boundary of all Things Rom. 11.36 For of him and through him and to him are all Things to whom be Glory for ever Amen In him or no where the Soul findeth content He is our first Cause and our last End There are some Strictures and Rays of Goodness in the Creature but they cannot satisfy because there we have Happiness by Parcels it is dispersed nothing is dispersed in the Creature but what is recollected in the Creator there is all in him because all came out from him 4. The great Work of Grace is to return us to God again that we may pitch upon him as the chief Object and Center of our Rest. Jer. 32.39 I will give them one Heart and one Way that they may fear me for ever It is the great Blessing of the Covenant this one Heart is to pitch upon God as
the chief Object and Center of our Rest Otherwise we are troubled with divers Cares Fears and Desires Thus Grace worketh upon us But the distance lieth not only on our part but God's Before God and the Creature can be brought together Justice must be satisfied Christ came to restore us to our Primitive Condition 2 Cor. 5.19 God was in Christ reconciling the World unto himself The Merit of Christ bringeth God to us and the Spirit of Christ bringeth us to God It is as necessary Christ should be united to us as we to God 5. Our Happiness in God is compleated by degrees In this Life the Foundation is laid we are reconciled to him upon Earth But the compleat fruition we have in Heaven there we are fully made perfect in one Here there is weakness in our Reconciliation we do not cleave to him without distraction there are many goings a whoring and wandring from God after our return to him And here on God's part our Punishment is continued in part God helpeth us by Means at second and third Hand We need many Creatures and cannot be happy without them we need Light Meat Cloaths House Our Life is patched up by Supplies from the Creature But there God is all and in all 1 Cor. 15.28 We find in God whatever is necessary for us without Means and outward Helps There God is all and in all he is our House Cloaths Meat Ordinances We have all immediately from God and in all all are made perfect in one We cannot possess any Thing in the World except we encroach upon one anothers Happiness Worldly Things cannot be divided without lessening and we take that from others which we possess our selves Envy sheweth the narrowness of our Comforts But there the Happiness of one is no hindrance to another all are gratified and none miserable As the Sun is a common Privilege none have less because others have more All possess God as their Happiness without Want and Jealousy Vse If to be drawn into Unity and Oneness with God be our Happiness and Perfection then take heed of two Things 1. Of Sin which divides God from you 2. Of doting upon the Creatures which withdraweth you from God 1. Of Sin which maketh God stand at a distance from you Isa. 59.2 Your Iniquities have separated between you and your God and your Sins have hid his Face from you As long as Sin remaineth in full Power there cannot be any Union at all What Communion hath Light with Darkness And the more it is allowed the more it hindreth the Perfection of the Union What is the Reason we do not fully grow up to be one with God in this Life that our Communion with him is so small Sin is in the way the less Holy you are the less you have of this Happiness such unspeakable Joys lively Influences of Grace and immediate Supplies from Heaven In bitter Afflictions we have most Communion with God many times that is nothing so evil as Sin as Afflictions abound so do our Comforts 2. Of doting upon the Creatures which withdraweth your Heart from God The more the Heart is withdrawn from God the more miserable Let the Object be never so pleasing it is an Act of Spiritual Whoredom Sin is Poyson Creatures are not Bread Isa. 55.2 Why do you spend your Mony upon that which is not Bread and your Labour for that which satisfieth not It cannot yield any solid Contentment to the Soul These things are short uncertain things beneath the Dignity of the Soul there is a Restlesness within our selves and Envy towards others they are not enough for us and them too Not for us if enough for the Heart not for the Conscience If God do but arm our own Thoughts against us as usually he doth when the Affections are satisfied with the World he will shew you that the whole Soul is not satisfied therefore he awakeneth Conscience As Children catch at Butterflies the gawdy Wings melt away in their Fingers and there remaineth nothing but an ugly Worm Desertion is occasioned by nothing so much as Carnal Complacency Many times the Object of our Desires is blasted but if not God awakeneth Conscience and all the World will not allay one Pang You may understand this Oneness with respect to our Fellow-Members and so you may understand it jointly of the compleatness of the whole Mystical Body or singly of the strength of that brotherly Affection each Member hath to another There is a double Imperfection for the present in the Church every Member is not gathered and those that are gathered are not come to their perfect growth So that let them be perfect in one is that the whole Body may attain to the integrity of Parts and Degrees First Let us take it Collectively that they may all be gathered together into a perfect Body and no Joints lacking Observe That all the Saints of all Places and all Ages make but one perfect Body In this sense the glorified Saints are not perfect without us Heb. 11.40 God having promised some better thing for us that they without us should not be made perfect It is no derogation for Christ is not perfect without us The Church is called the Fulness of him that filleth all in all Ephes. 1.23 They are as to their Persons perfect free from Sin and Misery made perfect in Holiness and Glory but not as to their Church-Relation So Ephes. 4.13 Till we all come to the Vnity of the Faith and of the Knowledg of the Son of God unto a perfect Man unto the measure of the Stature of the Fulness of Christ. All the Body must be made up that Christ Mystical may be compleat Now there are some Joints lacking all the Elect are not gathered Vse 1. See the Honour that is put upon the Saints The Saints on Earth and the Saints in Heaven make but one Family Ephes. 3.15 Of whom the whole Family in Heaven and Earth is named In a great House there are many Rooms and Lodgings some Above some Below but they make but one House So of Saints some are Militant some Triumphant and yet all make but one Assembly and Congregation Heb. 12.23 We are come to the General Assembly and Church of the First-Born which are written in Heaven we upon Earth are come to them Our Christ is the same we are acted by the same Spirit governed by the same Head and shall be conducted to the same Glory As in the State of Grace some are before us in Christ so some are in Heaven before us their Faces once as black as yours We have the same Ground to expect Heaven only they are already entred Vse 2. It is a ground of Hope we shall all meet together in one Assembly Psal. 1. 5. The Vngodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous Now the Saints are scattered up and down where they may be most useful then all shall be gathered together
their Deeds were Evil. Man is in love with his own Misery when we should hate Sins we hate the Light that discovereth them an Ignorant People love a Sottish Ministry the Faithful Witnesses are the World's Torment Rev. 11.10 These two Prophets tormented them that dwelt on the Earth The World would fain lie down upon the Bed of Ease and sleep Light is troublesome to sore Eyes Ignorant Priests are the People's Idols the Blind lead the Blind and they both fall into the Ditch They do not only err in their Minds but err in their Hearts the one is sad the other worse It is Evil that we do not know it is doubly Evil that we desire not to know Job 21.14 Therefore they say unto God Depart from us for we desire not the knowledg of thy ways Spiritual Blindness is worse than Bodily When Elymas was striken blind he desired some-body to lead him by the Hand Acts 13.11 We count it our Happiness to have fit Guides but in Spiritual Blindness it is quite otherwise we cannot endure a faithful Guide The Prophets prophesy Lies and the People love to have it so Blind People are all for blind Guides Vse 1. Let it set God clear He loveth to have it so When he cometh to Judgment the Books shall be opened Rev. 20.12 We are apt to quarrel his Justice for leaving so great a part of the World in the dark Remember he is aforehand with Means and they love the state they are in God leaveth no Man without a sufficient Conviction and Witness of himself Vse 2. Let sottish Men know that God is not all Mercy and all Hony Usually our Desires transform God into that shape which we fancy A Libertine would have God all Mercy and all Patience because he desires him to be so Affections make Opinions Psal. 50.21 Thou thoughtest that I was altogether such an one as thy self But be not deceived to the blind World God will be severe but just Isa. 27.11 It is a People of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Ignorance is fatal and deadly to the Heathens 2 Thess. 1.8 In flaming Fire taking Vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ. We pity them and say Poor ignorant Creatures We hate a Drunkard but we pity an Ignorant Man But God is very angry with them because he knoweth the wickedness of their Hearts how many Means they have withstood and how much Light they have abused God doth not measure Sins by the foulness of the Act but by the unkindness and ingratitude of it The Blind and the Lame are equally an abomination to the Lord to want Knowledg is as bad as to want Obedience it will be no excuse Object Ay but they have good meanings and surely God will not deal in Justice and rigor with them we are ignorant but our Heart is good Answ. Prov. 19.21 Without Knowledg the Heart is not good Ignorance is so far from being the Mother of Devotion as the Papists say that it is the great hindrance of it Simple Credulity may be more awful and scrupulous as Men in the Night have many Fears but God loveth rational Service not blind Obedience 1 Chron. 28.9 And thou Solomon my Son know thou the God of thy Father and serve him with a perfect Heart and a willing Mind Worship without Knowledg is but a blind Guess and loose Aim as Christ reproveth the Samaritans for worshipping they knew not what John 4.22 Certainly we are not so sensible of the danger of Ignorance as we should be Men live sensually and die sottishly and then perish eternally they live by guess at best and some devout Aims and when they come to die they die guess in a doubtful uncertain way like Men that leap over a deep Gulph blindfold they know not where their Feet shall light 2. Observe That God is not only merciful but just in the reward of the Godly or glorifying the Elect. Christ is praying and arguing for Heavenly Glory and he giveth God the Title of Righteous Father You shall see all your Privileges are made to come from Righteousness Pardon of Sins which is one of the freest Acts of God and wherein he discovereth most of his Mercy 1 John 1.9 If we confess our Sins he is faithful and just to forgive us our Sins and cleanse us from all Vnrighteousness This is the Mystery of Divine Grace So also for Eternal Rewards 2 Thess. 1.6 7. Seeing it is a righteous thing with God to recompense Tribulation to them that trouble you You will think that it is righteous indeed that God should punish the Wicked but read on but to you who are troubled rest with us when the Lord Jesus shall be revealed c. But how is God's Righteousness and Justice interested in our Rewards 1. Partly it is engaged by Christ's Merit Tho to us it be mere Grace yet as to Christ it is just Christ's Satisfaction being equivalent to the violation of God's Majesty and therefore it is just to pardon us It is just for the Creditor to forgive the Debtor when the Surety hath paid So Christ's Blood it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price It is just with God to glorify us Christ's Righteousness giveth us a Right This Reason you have Rom. 3.24 25 26. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the remission of Sins that are past through the forbearance of God To declare I say at this time his Righteousness that he may be just and the Justifier of him that believeth in Jesus God being satisfied by Christ can be gracious to the Creature without disparagement to his Justice The Mediator interposeth his Satisfaction is accepted This was that the wise Men of all Times busied themselves in How God could do good to the Creature without disparagement to his Justice But all their Devices were frustrate Christ alone bringeth the Blood to the Mercy-Seat 2. God is fast bound by his own Promise James 1.12 Blessed is the Man that endureth Temptation for when he is tried he shall receive the Crown of Life which the Lord hath promised to them that love him And it is a part of Justice to make good his Word Promittendo se facit debitorem The Qualification being supposed we may challenge him upon it Psal. 119.49 Remember thy Word unto thy Servant upon which thou hast caused me to hope He biddeth us put him in remembrance he hath drawn us to these Hopes 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judg shall give me at that day and not to me only but unto all them also that
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
being dead to sin should live unto righteousness Dying to sin is made a step to the life of Righteousness So Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God We are hereby freed from clogs and impediments Fifthly Sin is the better mortified when life is introduced for the Love of God doth most ingage us to hate evil Psal. 97.10 Ye that love the Lord hate evil Life is sensible of what is contrary to it Vse 1. Information it informeth us of divers Truths 1. Except a man be turned from sin to Holiness he is not made a partaker of Christ and therefore while he lives in sin cannot be justified or have any right to pardon He that continueth to live in his sins shall dye in his sins and miserable shall his portion be for ever Well then be perswaded if we would have the comfort of Christs Death we must be changed into the likeness of it 2. How much it concerneth every Christian to be cautious and watchful For he is to remember this within himself I am to represent Christs Rising and Dying the death of sin must answer the Death of Christ and the new life his Resurrection Now is Christs dying and rising seen in us We were never implanted into him unless it be so Therefore unless we will declare to the World that we have no Union with Christ we must endeavour after Holiness What maketh so many Atheists in the World but because so few Christians discover the fruit of their Baptism they live as if they were wholly alive to sin and the world and dead to righteousness 3. That they have not yet attained to true Christianity that content themselves with abstaining from gross sins but make no conscience of loving serving pleasing and glorifying God or preparation for the World to come They do no man wrong but have no care of Communion with God Paul could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To me to live is Christ Phil. 1.21 meaning that he had no other object and employment for his life but Christ and his Service But these wholly live to themselves a true Christian can say Rom. 14.7 8. None of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Vse 2. Is Exhortation to press you 1. To dye unto sin All that profess themselves Christians are by obligation dead O do not keep it alive after you have undertaken its Death charge your Consciences with your Baptismal Vow Besides Christ hath purchased Grace enough for the subduing and mortifying of sin and we have engaged our selves to improve this Grace The Ordinances call upon us every day to do it yet more and more the Word and Sacraments with the dispensations of which there go some motions of the Holy Ghost Nehem. 9.20 Thou gavest them also thy good Spirit to instruct and teach them O quench not his motions disobey not the sanctifying Spirit If this Grace hath taken hold of your hearts in any sort and you are affected with the offers of it you are bound to improve it the more Col. 3.3 For ye are dead vers 5. Mortifie therefore your members which are upon the earth you are dead by Vow and Covenant dead by Grace offered dead by Grace received Habitual mortification maketh way for actual Habitual mortification is when the heart is turned from sin so that it is turned against it Actual mortification consists in the resisting and suppressing its motions Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live Once more none are in such a dangerous condition as those who have begun the work and then give it over 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning Those that fall from a common work make their condition more uncomfortable For real Believers the reign of sin is broken its strength and power much weakened by Grace but still it is working and stirring Gal. 5.17 The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would do Rom. 7.23 I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin that is in my members Therefore still you must take care of this work Means 1. Be sensible of the evil of sin When once we begin to make light of sin we lye ready for a temptation God doth not make little reckoning of sin Christs Death sheweth it Rom. 8 3. What the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Infants death sheweth it Rom. 5.14 Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression The punishment of the wicked sheweth it Rom. 2.9 Tribulation and anguish upon every soul of man that doth evil of the Jew first and also of the Gentile The smart of Gods children sheweth it Prov. 11.31 Behold the righteous shall be recompensed in the earth much more the wicked and the sinner 2. Earnestly resolve against it in the strength of Christ 1 Pet. 4.1 Forasmuch then as Christ hath suffereth for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin The mind is hereby fortified Christs dying ingageth them to it Christ hath suffered for it and we are bound to subdue the flesh and deny the pleasures of it 3. Seriously endeavour against it according to the advantages the Spirit giveth you a conscientious Attender on the Ordinances of God hath many motions and helps 2. To walk in newness of life or to express the likeness of Christs Ressurection The spiritual Resurrection is described 1. By the Cause of it Joh. 5.25 The â—our is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live In the spiritual sense that Power was already executed by him in raising sinners out of the grave of sin for he saith it now is It is the Voice of Christ awakens as Lazarus come forth Do not then delay do not say it is too soon Heb. 3.15 To day if ye will hear his voice harden not your hearts 2. The Nature of it as to the first Grace Eph. 5.14 Awake thou that sleepest arise from the dead and Christ shall give thee light awake as a man out
renewed ones This Argument seemeth to be urged 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations but with the precious blood of Christ c. If there be a liberty purchased and bought at so dear a rate and then proclaimed and we will not accept it it is a plain slighting the benefit we have by Christ. 5. The sins of Christians who profess a Communion with his Death are more criminal and scandalous than the sins of Heathens They never heard of the Son of God that came to redeem them from their vain conversations at so high a rate as his own precious Blood They never were called solemnly to vow integrity of life and conversation as a service due to that Redeemer as is done by Christians in Baptism All this we believe and this some have done and yet disobeyed our Masters will Heathens had no expectation of any gracious immortal reward feared no dreadful Doom nor Sentence after death We are hedged in within the compass of our duty both on the right hand the left on the right hand with the hopes of a most blessed everlasting estate on the left with the fears of an endless and never dying death all which are included in our Baptism and so if all be not mockery our old man is crucified with Christ. 6. A Christians living in sin is a greater injury to Christ than the Persecution of the Jews that crucified him because we daily and hourly do that which is more against his holy Will The rule for measuring the greatness of our personal injury and wrong is the opposition which the act includeth to the will and liking of the Party who is displeased and wronged Well then which is most displeasing to Christ his dying for sin or our living in sin Surely his dying for sin as an act of obedience to his Father or love to us was very pleasing to Christ Psal. 40.8 I delight to do thy will O my God yea thy law is within my heart He is more willing to suffer Death for us than to suffer us to live and dye in our sins You will say that is not the case we speak of not the submission of Christ but the Jews act But this will not lessen the Argument if we compare the Jews act with our disobedience that was against his Humane Life this is against his Office Now as Christ preferred his Office above his humane and natural Life so those that neglect his Office or contradict his Office are more offensive to him than those who did wrong to his natural Life Therefore those that profess Christianity and yet live in their sins do more wrong to him than Judas or Annas and Caiaphas or any that had an hand in his Death meerly as such They did wrong to Christ indeed as Cain did to Abel when he took away the life of his innocent Brother and these personal wrongs are more unpleasing to his holy Will as the Son of God than unto the affections of his humane Nature as the Son of David as sins against God more than as injuries against a man But for us who pretend to adore and worship him our crime is the more horrid because we build those things again which he came to destroy and so evacuate the fruit of his Sufferings and make his Office of no effect and thereby take part with the Devil the World and the Flesh against him 2. As it is a great incouragement as Christs Death was the Merit and Price by which Grace sufficient was purchased to mortifie and subdue our Old man The work of Mortification is carried on in the hearts of Gods people by the Spirit and the Spirit is also purchased by the Death of Christ Tit. 3.5 6. According to his mercy he saved us by the washing 〈◊〉 regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Gal. 3.14 That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith The Spirit worketh as Christs Spirit that he might be glorified by the full extent of his Merit and in the use of means we may comfortably expect the virtue of Christ crucified We are not obliged only but inabled and are convinced of faulty laziness and despondency if we do not resist sin it is a sign we affect our slavery It is not want of power but of will Vse 1. It informeth us that Christianity is the only true Doctrine that teacheth us the right way of mortifying sin Haman refeained himself Hest. 5.10 Moral instructions cannot reach the root of this woful disease So dark are our minds so bad our hearts so strong our lusts so many are our temptations but the Doctrine Example Merit and Spirit of the Lord Jesus will do the work Vse 2. Direction Let us often and seriously consider the Death of Christ and the great condescension of the Son of God who came and suffered in our Nature an accursed Death to finish transgression and make an end of sin As the Leper was cleansed by the blood of the slain Sparrow dropped into running water Lev. 14.5 6. This signifies the cleansing of us sinners by Christ who as the Bird that was killed was put to death in the flesh but as the living Bird was quickened by the Spirit 1 Pet. 3.18 And 2 Cor. 13.4 He was crucified through weakness yet he liveth by the power of God The dropping the blood of the slain Sparrow into running water representeth Christ who came by water and by blood 1 Joh. 5.6 Blood noteth Christs Satisfaction running Water the Spirit Joh. 4.24 The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.38 He that believeth on me out of his belly shall flow rivers of living water The living Bird was to be dipped in the blood and water and then to be let go in the open field up to Heaven Levit. 14.8 The scaping of the Bird noteth the Resurrection of Christ his flying in the open field with bloody wings in the face of Heaven his Intercession or Representation of his Merit to God and herein is all our confidence Vse 3. Caution Let us not serve sin 1. See you be dispossessed of every evil Habit and Frame Many profess obedience to God but still retain the yoke of sin as Israel delivered out of the house of Bondage returned in their hearts wishing themselves there again Acts 7.39 The league between them and their lusts is not fully dissolved so that though they forsake many sins yet not all their sins they keep some beloved sin Psal. 18.23 I was also upright before him and I kept my self from mine iniquity Herod would not part with his Herodias so they return like the dog to his vomit 2. See you resist actual Temptations God calleth to
We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord then we shall be changed by the beatifical Vision 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is our life here and life there is but one life begun here and perfected there here are manifold imperfections but there is compleat blessedness sometimes as the morning to high noon or light of the perfect day Prov. 4.18 The path of the just is as the shining light that shineth more and more to the perfect day here the day breaks but it is but a little sometimes to a man and a child 1 Cor. 13.10 11 12. But when that which is perfect is come that which is in part shall be done away When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known as it is in the change of Ages so is it between this and the other Life Now all these things shew both the sameness of the life and also the necessity of one degree of Grace to another 3. Observe how fitly this is mentioned as an help to Mortification we should sweeten the tediousness and trouble of the work by thinking of the life that will ensue 1. The Life of Grace Conscience calleth upon you for your duty to your Creator and Lust hindereth it now is it not a great advantage to have a vital Principle to incline us to God By the life of Grace we are enabled in some measure to do what is pleasing in his sight Heb. 12.28 Let us have grace whereby we may serve God acceptably with reverence and godly fear Set about Mortification and you shall have this Grace This should be a great consolation to us who are so often vexed with guilty fears because of the neglect of our duty 2. The Life of Glory Pleasures Honours and Profits seem great matters to a carnal heart and can do much till you put Heaven in the balance against them as Moses did Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward he looked off from one object to another Alas when we think of this life all that we enjoy here is nothing and should do nothing upon us to gain us from God and our duty to him we should have such thoughts within our selves Shall I take these pleasures instead of my birth-right For this preferment shall I â—ell my part in Heaven Shall I cast away my Soul for this sensual delight The Devil usually prevaileth over men when Heaven is forgotten and out of sight Sure the Baptismal Vow and Engagement hath little hold upon us 2 Pet. 1.9 He is blind and cannot see afar off and hath forgotten that he was purged from his old sins These things are fitly coupled 4. Observe how we have all with Christ we dye with him and we live with him as we mortifie sin by virtue of that Grace which he purchased for us by his Death so we hold Heaven by his gift or the Grant of that Covenant which he hath confirmed by his Blood his Dying is the Pattern of our Mortification and his Life of our Happiness and Glory if by his Example we first learn to dye unto sin according to his Pattern and Example we shall have a joyful Resurrection to eternal Life for still we fare as Christ fared he would not be a Pattern to us only in his worst estate but in his best also we shall be partakers of the same glory which Christ hath at the right hand of the Father and as we shall live eternally so we shall eternally praise our Redeemer who deriveth influence to us all along both in dying and rising III. The certain Apprehension we have of this we believe Here I shall handle 1. The necessity of this Faith 2. The grounds of it 3. The profit of believing this 1. The necessity of believing 1. This life is not matter of Sense but of Faith whether you take it for the life of Grace or the life of Glory 1. The Life of Grace If you consider the nature of it which is of the order of things spiritual and men that judge according to things of sense see no glory in it 1 Cor. 2.14 The natural man receiveth not the things of the Spirit for they are foolishness to him neither can he know them because they are spiritually discerned Alas the rich preparations of Grace which God hath made us in the Gospel a carnal heart hath no savour for them nor value and esteem of them is nothing moved with the tender and offer we must have a higher light to see these things Besides the new Nature is hidden under manifold infirmities and afflictions Col. 3.3 Your life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be Once more it is Gods gift and a matter full of difficulty for them to apprehend that are sensible of their own vileness and are daily conflicting with so many lusts that they should be quickened and inabled to live to God is a matter which they cannot easily believe Shall these dead bones live O Lord thou knowest Ezek. 37.3 It is an hard matter to perswade them that have a great sense of the power of their bewitching lusts they shall ever overcome 2. For the Life of Glory that is also a matter of Faith because it is a thing future unseen and to be enjoyed in another World Now faith is the substance of things not seen and the evidence of things hoped for Heb. 11.1 2. The Person Office and Power of our Redeemer are all mystical Truths Joh. 11.25 26. I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and believeth in me shall never dye believest thou this That Christ is able to raise the dead to life again now or hereafter 3. The matter is difficult to be believed that after worms have consumed this flesh it shall be raised again in Glory and at length reign with Christ for ever Therefore Abrahams Faith is so often propounded to the Faithful Who considered not his own body now dead nor yet the deadness of Sarahs womb Rom. 4.19 and the Apostle sheweth us That such a kind of faith shall be imputed to us for righteousness vers 24. who believe Christs Resurrection and then ours All this sheweth the necessity of Faith in this case 2. The grounds of believing this blessed Estate which is reserved for the mortified 1. The infinite Love of God which prepared these Mercies
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
to our old sins again at least let them not have dominion over us Baptism is the Sacrament of our Regeneration and implanting into Christ and reception into Gods family and as we are born but once so we are but once new-born being once received into Gods Family we are never cast out thence being once adopted into the number of his Children we are never disinherited no the gifts and calling of God are withâ—â—t repentance Rom. 11.29 Secondly As to the Perfection and Blessedness of it In that he liveth â—e liveth unto God This is 1. A Pattern and Copy of the spiritual Life here upon earth 2. A Pledge and Assurance of our glorious Life in Heaven The one is our Duty the other iâ— our Reward 1. The spiritual Life is a living to God as Christ liveth with God and to God As Mediator he liveth with God is sat down at his right hand so should we live in Communion with God be much and often in Company with him in our whole course we should always set him before us walking as in his eye and presence Psal. 16.8 I have set the Lord always before me It is his Law we live by in his Presence we stand his Work we do his Glory we seek for our great end is the pleasing and glorifying of God Gal. 2.19 For I through the Law am dead to the Law that I might live unto God Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Christ gave us a Pattern of an holy obedient and heavenly Life in his conversation here on Earth and in Heaven we must still write after his Copy we must be Christs as Christ is Gods and then all things are ours 1 Cor. 3.23 All are yours for you are Christs and Christ is Gods Wholly devote your time and strength and service to him God must be your solace and your strength and your beginning end way and all When you awake you should be still with him Psal. 139.18 all the day long you should keep in his Eye Prov. 23.17 Be thou in the fear of the Lord all the day long In all your actions your intention must be to please and glorifie him 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God 2. Our glorious Life in Heaven that is a living unto God indeed for there we have nothing else to mind but God We are admitted before the Throne of his Glory to be with him for evermore Now if Christ be there we shall be there also for if we follow him we shall fare as he fared Job 12.26 Where I am there shall my servant be Joh. 17.24 Father I will that those also whom thou hast given me may be with me where I am So Joh. 14.3 If I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Our Saviour desireth to have the Faithful in Heaven with himself it is a thing which his heart is set upon and he presents the efficacy of his Merits and Obedience to this end and purpose that the great work of the Restitution of lost Man may obtain its end and effect and his mystical Body may be brought together to one place that they may ever land and praise and glorifie God Many in the World cannot endure the presence and company of the Saints Christ cannot be in Heaven without them now the spiritual Life issuing it self into the heavenly is a great encouragement to us to go on in our Duty and Obedience Vse Let us often and seriously think of him Who dyed for our offences and rose again for our justification Rom. 4.25 and improve it 1. For the destruction of sin Christ dyed that he might destroy sin and take away sin if he had not fully done his work he could not rise again or if risen he needed to return once more to dye but Christ dyeth no more death hath no more dominion over him By raising up Christ God sheweth that he received the death of his Son as a sufficient ransom for our sins and all that believe in him shall have the comfort of it If he had remained in death or were still obnoxious to it his Satisfaction should not have been perfect neither should he have been able to apply the virtue and comfort of it to us but now who shall condemn when God justifieth when Christ is dead yea rather risen from the dead c. Rom. 8.33 34. If Christ hath paid our debt and born our sorrows so far that no more is required of him surely God will never reverse that Pardon which was sealed with Christs Blood The Curse and Condemnation are terrible indeed but he hath taken them away and given us a free discharge 2. For the new Life Christ is both the Cause and the Pattern of it His Spirit is the Cause of it and his Life in Heaven is the Copy after which we must write 1. His Spirit is the Cause of it who quickeneth our dead Souls therefore if you be entred into Gods Peace have sued out your Atonement you may expect to be saved by his Life Rom. 5.10 If when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life that is by him who now liveth and sitteth at the right hand of God and there intercedeth for grace necessary that we may live unto God he that intercedeth wanteth no will and he that saith that all things are put into his hands wanteth no power 2. Christ is the Pattern of this new Life which we are to live in the World Christ is the great Agent to promote Gods Kingdom and Glory but his Spirit ingageâ— us in the same design as long as we live we should live unto God we are raised 〈◊〉 from the grave of sin that we should be to the praise of his glorious Grace The Câ—â—istians life is a life whereby we glorifie God see this life be begun in you and see it be perfected more and more Be Christs as Christ is Gods Heb. 7.25 He is able to save unto the uttermost all those â—haâ— come unto God through him seeing he over liveth to make intercession for us Christ liveth we need not doubt of a supply He gives life as Creator to the smallest worms In him was life Joh. 1.4 he can quickeâ— or when dead and dull he came into the World for this purpose Joh. 10.10 I am come that they might have life and that they might have it more abundantly and he is gone out of the World to Heaven for this purpose Eph. 4.10 He ascended for above the heavens that he might fill all things he is filled with the Spirit to
only know and discourse of these things but apply them to our selves The best and the most profitable knowledge is in applying general Truths to a mans own case Likewise reckon ye your selves also to be dead unto sin c. This is a Truth which concerneth us in Mortification I profess Faith in Christ am baptized with Christ I must die unto sin Omnis operatio est per contactum the closer the truth the more effectual the operation Rom. 8.31 What shall we say to these things 5. It is Actus Judicii decernentis we do determine this we must do or be undone 2 Cor. 5.14 15. We thus judge that if one dyed for all then were all dead and that be dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 6. It is Actus Voluntatis consentientis this Death and Life is much promoted by the firm purpose and resolution of our minds 1 Pet. 4.1 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin The summ of the whole is 1. That we should think of it seriously and here many are defective who little think of dying to sin or living to God all their thoughts are how they may please the flesh Rom. 13.14 To make provision for the flesh to fulfil the lusts thereof or thrive in the world Luke 12.17 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he thought within himself saying What shall I do because I have no room where to bestow my fruits And he said This will I do I will pull down my barns and build greater and there will I bestow all my fruits and my goods Or as those Jam. 4.13 To day or to morrow we will go into such a city and continue there a year and buy and sell and get gain and so their great work lyeth neglected 2. That by Reason we should so evidence it to our selves to be our Duty that we should make conscience of it A sluggish heart needs to be awakened by plain and evident Conclusions for wherefore was Reason given us to lye asleep No we must argue and conclude for God that we may bring it to this issue that either we are flat Rebels or must do those things he hath given us in charge 3. We must assent to those Principles of Faith from whence this Conclusion is deduced by necessary consequence as namely 1. That Christ is set up as a Pattern to whom all the Heirs of Promise must be conformed 2. That our Conformity is mainly seen in resembling his two Estates his dying to Sin and living to God 3. That our Baptism obligeth us both by way of Dependence and Obedience By way of Dependence waiting for his Grace whereby this Conformity and Likeness may be accomplished By way of Obedience using all those holy means and endeavours that conduce to this end and purpose Faith assenteth Reason concludeth 4. We must resolve upon it as an unquestionable Duty that we may not play fast and loose with God For the Judgment determintaing and the Will consenting make up the strength of Resolution which in this case is very necessary because we are likely to be assaulted with many enemies and seeing we are too often secure and forgetful of our work and welfare therefore we must stand fast in the purpose of our own hearts still to pursue this work till it be finished Those who are regenerated by the Spirit surely will have such reasonings in themselves and are not only in profession but indeed as the word is in the Text dying to sin and living to God And it is ordinary in Scripture to exhort by affirming that is to speak of the Duty of Believers as already done by them thereby to assure them it shall be done and to oblige them the more strongly to the endeavour of it Vse To press us to two things 1. To regard your Duty 2. To owne the Grace of Christ. 1. To regard your Duty of dying to Sin and living to God The Arguments to press it are these 1. From the Work it self which is so noble and excellent that if there were no benefit to ensue it were enough to ingage us It consists in these four Branches and Parts First To have the sensitive Appetite subject to Reason which is nothing else but to have the order of Nature preserved or that Man should carry himself rather like a Man than a Beast nor serve divers lusts and pleasures but be governed by his Reason and Conscience Now it should not be a hard Precept to us to perswade us to walk upon our feet rather than our heads let the head guide the body and the feet obey its direction put Reason in the Throne Secondly To have Reason illuminated and rectified by Faith which discovereth things to us out of the ken and view of Reason Heb. 11.1 Now faith is the substance of things hoped for and the evidence of things not seen The Heathens had the highest opinion of those who were admitted into secrecy with their Gods and had things revealed to them which other Mortals could never have known This Honour have all his Saints They shall be all taught of God Joh. 6.45 higher Mysteries than Nature could discover Thirdly That this Faith should make us alive to God or enable and incline us to persevere in our Duty to him Faith is our life as begun Gal. 2.20 The life that I live in the flesh I live by the faith of the Son of God who loved me and gave himself for me As consummated Heb. 10.38 Now the just shall live by faith the Spirit working in us a practical fiducial assent to the saving Truths of the Gospel or affiance on God according to the Promises doth beget life in us or a resolution to obey God whatever it cost us Fourthly That this Faith working by Love doth incline and enable us to live accordingly The property of Faith is to work by love Gal. 5.6 Now see what these two Graces do The property of Love is to incline us to God it is the bent and biass of the Soul and the property of Faith is to enable us by presenting greater encouragements to the holy and heavenly Life than the World and the Flesh can produce to the contrary Now is this a toilsom and tedious life to have Appetite governed by Reason Reason elevated by Faith to the sight of God and the other World and Faith acting by Love and Hope which incline us to God and Heaven and fortifie and strengthen us against all the delights and terrors of sense This is nothing but dying to sin and living to God 2. From the consequent Benefits which are 1. Pardon of all their sins these have an interest in Christ a Pardon sealed by his Blood They that die to Sin and live to Righteousness have passed from death to life
he may devour with the World Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend to the world is the enemy of God with the Flesh Rom. 7.15 For that which I do I allow not for what I would that I do not but what I hate that do I there is the strife described Now we resist 1. By strength of resolution Dan. 3.18 We will not serve thy gods nor worship the golden image which thou hast set up Psal. 39.1 I said I will take heed unto my ways that I offend not with my tongue 2. Partly by hazarding our temporal interests Heb. 12.4 Ye have not yet resisted unto blood striving against sin Rev. 12.11 They overcame by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 3. By opposing gracious considerations Gen. 39.9 How shall I do this wickedness and sin against God 1 Joh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one by opposing reasons out of Scripture or arguing strongly against sin 4. By praying or crying strongly for help when we are sensible of the burden of sin Rom. 7.24 O wretched man that I am who shall deliver me from this body of death 5. But chiefly by being acquainted with all the Christian Armor and the use of it we must not go one day unarmed but be armed cap-a-pee with the Helmet of Salvation which is Hope the Breast-plate of Righteousness the Girdle of Truth the Shoes of the Preparation of the Gospel of Peace the Shield of Faith the Sword of the Spirit The Apostle beginneth with First The Girdle of Truth whereby is meant a sincere and honest intention to be what we seem to be Satan useth wiâ—es but we must not imitate our Adversary in deceit but labour for Truth of Heart which as a Girdle is strength of the loins Secondly The Breast-plate of Righteousness which is a Principle of Grace inclining us to obey God in all things or a fixed purpose and endeavour to give God and man their due This secureth the breast or vital parts Thirdly The Feet must be shod We meet with rough ways as we are advancing to Heaven and Souldiers had their Greaves or brazen Shoes to defend from sharp-pointed Stakes fixed by the Enemy in the ground over which they were to march This Preparation is a readiness of mind to suffer any thing for Christ this is built on the Gospel of Peace Acts 21.13 Then Paul answered What mean ye to weep and break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus 1 Pet. 3.15 Sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear We must be ready to confess Christ in Persecutions and dangers When we have a sense of our peace and friendship made up between God and us by Jesus Christ and our great and eternal interests are once setled what need a Believer fear Fourthly The Shield of Faith which covereth the whole body a sound belief of the Mysteries of the Gospel and the Promises thereof especially a clear sight of the World to come They that have such a Faith see a sure foundation to build upon On the one side the Righteousness of Christ or the Promises of the Gospel to a penitent Believer of Pardon of strength to maintain Grace received and finally of eternal Life on the other side Threats to impenitent and sensual persons Fifthly The Helmet of Salvation which is a well grounded hope of eternal Life 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation This maketh a Christian hold up his head in the midst of all encounters and sore assaults he that often looketh above the Clouds and expecteth within a little while to be with God in the midst of the Glory of the World to come why should he be daunted Sixthly The Sword of the Spirit This is a Weapon both offensive and defensive it wardeth off Satans blows and maketh him fly away wounded and ashamed If Satan saith O it is too soon to mind Religion he hath the word ready Eccles. 12.1 Remember thy Creator in the days of thy youth If that it is too late then Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life If that his sins are too great or too many to be pardoned then Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon If Satan tempt him to live sensually Rom. 8.13 If ye live after the flesh ye shall dye If to defile himself with base Lusts 1 Thess. 4.3 4. This is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour If to a negligent careless Profession then Phil. 2.12 Work out your own salvation with fear and trembling 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory If to despondency and fainting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness SERMON XVI ROM VI. 15 What then shall we sin because we are not under the Law but under Grace God forbid HERE the Apostle preventeth an absurd Conclusion which might be inferred by people of a libertine Spirit from what he had said in the former verse either from the first or the last clause the Priviledge or the Reason from either carnal men might collect what might be matter of security to them in sin either because of the Priviledge Sin shall not have dominion over you therefore they might let loose the reins sin should not reign and consequently not damn Or else from the Reason Ye are not under the Law but under Grace the Negative part might seem to infer an exemption from the Duty of the Law the Positive But under Grace which provideth pardon for the lapsed they might infer hence that therefore they might sin impunè without any fear of punishment So that in short three Doctrines of Grace are apt to be abused First The free Pardon or exemption from Condemnation which the new Covenant hath provided for Sinners therefore they might sin securely no harm would come of it Secondly The Liberty and Exemption from the Rigour of the Law which requireth things impossible at our hands under the penalty of the Curse as if this had freed us from all manner
from thine own flesh Isa. 58.7 A beggar is our own flesh men in pride and disdain will not own it shut up their bowels against them but Christ had our nature in perfection this made Laban tho otherwise a churlish man kind to Jacob Gen. 29.14 Surely thou art bone of my bone and flesh of my flesh But this is not all Christ assumed humane nature that he might experiment infirmities in his own person and his heart be more tendred towards us Heb. 2.17 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succor them that are tempted We have more assurance that he will pity us who is not a stranger to our blood and hath had tryal of our nature and our miseries and temptations he knoweth the heart of an afflicted tempted man and will mind our business as his own 5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us 1. His own holy nature is a pledg of the work of Grace and the sanctification of the spirit whereby we are fitted and prepared for God for the same holy spirit that could sanctifie the substance that was taken from the Virgin so that that holy thing that was born of her might be called the Son of God he can also sanctifie and cleanse our corrupt hearts the pollution of our natures is so ingrained that we are troubled to think how it can be wrought off and these foul hearts of ours made clean but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors can purifie our persons and heal our natures how polluted soever they be 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of God So many Generations as there are reckoned up in the Story of Christs nativity Mat. 1. Abraham begat Isaac and Isaac begat Jacob c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another and tho it still run in the blood yet when Christ was born of the Virgin he sanctified the substance taken from her there the infection was stopped he was born an holy Thing Luk. 1.35 and Heb. 7.20 Who is holy harmless undefiled separate from sinners 2. His Life was a pattern of our Obedience for he gave us an example that we should follow his steps and walk as he walked he submitted to all manner of duties both to God and men Luke 2.49 Wist ye not that I should be about my fathers business There was his duty to his Heavenly Father and for his natural and reputed Parents Luke 2.51 He went down and was subject to them and still he went about doing good Acts 10 38. This was the business of his Life Obedience Christ would commend to us for he never intended to rob God of a Creature and a subject when he made man a Christian therefore he in our nature having the same interests of flesh and blood the same passions and affections would teach us to obey God at the dearest rates 3. In the same nature that was foiled he would teach us also to conquer Satan He conquered him hand to hand in personal conflict repelling his temptations by Scripture as we should do Mat. 4.10 So he conquered him as a tempter there is another conquest of him as a tormentor as one that hath the power of death so he conquered him by his death on the Cross and so his humane nature was necessary to that also Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also took part of the same that he might destroy him that had the power of death that is the Devil Christ would stoop to the greatest indignities to free us from this enemy and to put mankind again into a condition of safety and happiness 4. That he might take possession of Heaven for us in our nature John 14.2 3. I go to prepare a place for you I will come again and receive you to my self The Devils design was to depress our nature but Christ came to exalt it Satan endeavoured to make us lose Paradise but Christ came to give us Heaven and to assure us of the reality of the gift he did himself in our nature rise from the dead and entred into that glory he spake of to give us who are strangely haunted with doubts about the other world a visible demonstration that the Glory of the World to come it no fancy he is entred into it and hath carryed our nature thither that in time if we regard his offers and his promises our selves may be translated thither also 5. After he had been a sacrifice for sin and conquered death by his Resurrection He hath triumphed over the Devil and led captivity captive and gave gifts unto men in the very act of his ascention into heaven Eph. 4.8 To teach us that if we in the same nature continue the conflict and be faithful unto the death we shall triumph also and the God of peace shall tread Satan under our feet shortly Rom. 16.20 These Things occur to me for the present as the fruits and benefits of Christs Incarnation but the chief reason why 't is brought here is That God might condemn sin in the flesh shew the great example of his wrath against it by the sorrows and sufferings of Christ. 2. By his Passion this is intimated in the terms for Sin or by a Sin-offering as we have it in the margent and is confirmed in other Scriptures as Heb. 10.6 In burnt-offerings and sacrifices for sin thou hadst no pleasure In the Original 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings and for sin thou hadst no Pleasure therefore in the Translation we put the word sacrifices in another sort of letter as being supplyed so Isa. 53.10 When he shall make his soul sin that is as we well render it an offering for sin so 2 Cor 5.21 Christ was made sin for us that is a sacrifice for sin so here by sin he condemned sin in the flesh that is by a propitiatory sacrifice All things that were in the sin-offering agree to Christs Death for instance First Sin was the meritorious cause why the beast was slain the beasts obeyed the law of their creation but man had sinned against God Lev. 5.6 He shall bring his trespass offering unto the Lord for his sin which he hath sinned and the Priest shall make atonement for him concerning his sin Here was no other reason the beast an innocent creature should die so Christ died for our offences Rom. 4.25 Not his own he had no sins of his own to expiate therefore while the Sacrifice was
and Goodness of God 2. Since 't is threatned the certainty of its accomplishment 1. It s consistency with the Justice Wisdom and Goodness of God 1. His Justice First Because those that live in the flesh continue in the defection and apostacy of mankind And so the old sentence is in force against them In the day thou eatest thereof thou shalt die Gen. 2.17 To shew you this let me tell you That by the Creation Man was to be subject to God and by his own make and constitution was composed of a body and a soul which two parts were to be regarded according to the worth and dignity of each the body was subordinated to the soul and both body and soul to God The flesh was a servant to the spirit and both flesh and spirit unto the Lord but sin entring defaced the beauty and disturbed the order and harmony of the Creation for man withdrew his Subordination and Obedience unto God his Maker and set up himself instead of God and the flesh is preferred before the soul reason and conscience are inslaved to sense and appetite and the beast doth ride the man the flesh becoming our Principle Rule and End now 't is horrible wickedness if you consider either of these disorders our contempt of God for it is great depreciation and disesteem of his holy and blessed Majesty which is neglected and slighted for a little carnal satisfaction and every perishing vanity is preferred before his favour the hainousness of the sin is to be measured by the greatness of him who is offended by it 1 Sam. 2.25 If one man sin against another the Judg shall judg him but if a man sin against the Lord who shall intreat for him Now for creatures to seek their happiness without God and apart from God in such base things deserveth the greater punishment The other disorder is we love the happiness of the body above that of the soul man carrieth it as if he had not an Immortal Spirit in him Psal. 49.12 is as the beast that perisheth And is altogether flesh his Wisdom and Spirit is sunk into flesh and sin hath transformed him into a brutish nature Well now if men will continue in this apostacy what then more just than that God should stand to his old sentence and deprive him of that happiness which he despiseth that those who dishonour their own souls should never be acquainted with a blessed Immortality and those that contemn their God and banish him out of their thoughts and do in effect say to the Almighty Job 21.14 Depart from us we desire not the knowledge of thy ways That they may spend their days in mirth that God should banish them out of his presence with a curse never to be reversed they do in effect bid God be gone the very thoughts of him are an interruption to that sort of life they have chosen that he should bid them depart ye cursed who bid him depart first In short that the carnal life which is but a spiritual death should be punished with eternal death 1 Tim. 3.6 She that liveth in pleasure is dead while she liveth A kind of carcase or rather a living creature dead estranged from the life of God and then deprived of eternal life 2. They refuse the remedy The great business of the Christian Religion is to dispossess us of the brutish Nature which is gotten into us I say this is the drift and tenure of Christianity to recover us from the flesh to God To turn man into man again that was become a beast to draw him off from the Animal life to life Spiritual and Eternal To drive out the Spirit of the World and introduce a Divine and Heavenly Spirit purchased by Jesus Christ and offered to us in the promises of the Gospel The World is mad and brutish enslaved to lower things but this healing institution of Christ is to make us Wise and Heavenly to recover the immortal Soul that was Imbondaged to earthly things and depressed and tainted by the objects of sence into its former liberty and perfection that the Spirit might command the flesh and man may seek his happiness and blessedness in some higher and transcending good than the beasts are capable of In short as sin was the transforming of a man into a beast so Christianity is the transforming of beasts into man again To restore humanity and elivate it from the state of subjection to the flesh Joh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit 2 Pet. 1.4 Whereby are given us great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God Now after this is done with such cost and care if men will love their bondage despise their remedy surely they are worthy of the severest punishment Joh. 3.19 And this is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil If they refuse this Spirit that is offered to change our natures and lift us up from earth to Heaven and we will not be changed and healed but wallow in this filth and puddle still we are doubly culpable for not doing our duty and refusing our remedy But you will say The punishment is Eternal how will that stand with the justice of God to inflict it for temporal offences 1. Answer 'Till the carnal life ceaseth the full punishment doth not begin or take place as when men have done their work they receive their wages 'T is not inflicted till after death and in the other world there is no change of state our tryal is over our sentence is past the gulph is fixed between Hell and Heaven that the inhabitants of the one cannot come into the other place Luke 16.26 2. There was Eternal life in the offer Now if men will part with this for one morsel of meat this is prophaness indeed Heb. 12.15 16. The things propounded to their choice are Eternal happiness and Eternal misery if they refuse the one they in justice deserve the other 3. If they be Christians they do not pay their great debt or fulfil their Covenant-Vow and so make the forfeiture The Apostle here inferreth the great danger out of the debt Ye are debtors that if we live after the flesh we shall die they are entered into the bond of the holy oath So elsewhere Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How are we Christs as dedicated to him in Baptism they have renounced the Devil the World and the flesh they are Christs not only de jure they ought to do so but de facto they have
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
continually rolled and turned upside down as a wheel is unturned and turned never standeth still in a declevity the creature is vain and made more vain by our confidence Psal. 30.6 In my prosperity I said I shall never be moved Therefore if we love the creature let it be after God and for God not in comparison with God if the heart be set upon worldly things 't is stoln from better Psal. 62.10 Trust not in oppression become not vain in robbery if riches increase set not your heart upon them God is impatient of a corrival I am married to you Jer. 3.14 Not in exclusion of God As when we rejoyce in the creature apart from God an heart divided from him Luke 12.14 Not in opposition to God as if by the creature we were able to make our party against him 4. USE Let us seek after restitution by Christ. The Covenant made with God in Christ doth secure us against the hurt of the creature Job 5.23 For thou shalt be in a league with the stones of the field and the beasts of the field shall be at peace with thee and Hosea 2.18 And in that day I will make a covenant for them with the beasts of the field and with the fowls of heaven and with the creeping things of the ground They are included in Gods Covenant who concerneth himself in all our affairs the new creature suiteth with the new world Rev. 21.5 And he that sate upon the throne said Behold I will make all things new 2 Cor. 5.17 Whosoever is in Christ is a new creature their mercies are sweet come not in Anger but purchased we have a covenant-right restored 5. USE Is hope If inanimate creatures are delivered from vanity much more Saints Let us bear our burden with patience the creature was subject to vanity but it was not their fault but ours obedientially God subjected them but God would not leave the world under a perpetual curse SERMON XXVIII ROM VIII 21 Because the creature its self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God IN this Verse the Apostle sheweth what hope was appointed by God for the creature which for a while was subject to vanity Because the creature c. In the Words observe 1. The deliverance asserted Because the creature its self also shall be delivered 2. The terms of this deliverance explained 1. A quo terminus From the bondage of corruption 2. Ad quem Into the glorious liberty of the children of God 1. Asserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken casually as giving a reason of the hope mentioned sowe render it because or specificative as shewing what kind of hope they have subjected the same in hope that the creature its self also shall be delivered from the bondage of corruption for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asserted into freedom for it is now in bondage as the following words declare 2. Explained First the terminus a quo that which he called vanity before he now calleth bondage of corruption therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be explained as the vanity was that signifieth either disorder or alteration and corruption or dissolution or perversion from its use as it serveth wicked men especially as 't is abused by them to the fulfilling of their lusts all this vanity and all this bondage is an heavy yoke to the creature and from all this it shall be freed 2. The term to which Into the glorious liberty of the children of God But here a doubt ariseth Shall the sensless creatures be made partakers of the same glory with Gods Children That 's absurd to be conceived To solve this Chrysostom thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as these particles are often exchanged so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendred by the glorious liberty others to prevent this absurdity make it not the term of the change but the term of expectation when the children of God are advanced into their glory then and not till then shall the creatures be freed from the bondage of corruption but the Apostles words do signifie not only time but estate not at but into 't is no such absurdity to say that the creature shall in its kind and manner partake of the glorious estate of the saints for there is somewhat common to them both and that is incorruption 1 Cor. 15.42 So the meaning is it shall be translated from a state of corruption to a state of incorruption and such a measure of beauty and glory as doth agree thereunto Two Points I shall observe from this Verse 1. Doct. That the creatures shall be freed from corruption and be made partakers of a better estate than now they have 2. Doct. That the liberty to which Gods children are reserved is a glorious liberty First let me speak of the restauration of the creature and then of the glorious liberty of the Saints For the first Let me state it how far the creatures shall be delivered from the present vanity and misery and for what reasons We must keep to Scripture generals lest we run into curiosities that rule of Augustine is good Melius dubitare de occulâ—is quam litigare de incertis 'T is better to doubt of what is hidden than to contend about what is incertain We may define things with danger but we may be ignorant of them without danger therefore as to creatures that shall be restored and not restored we must not be too nice and inquisitive Possibly this is one of those difficulties mentioned by St. Peter 2 Pet. 3.16 That in his beloved Brother Pauls Epistles there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sure these concern the matter there treated of 1. For things that are not to be restored 1. What ever came in by sin will be utterly destroyed as Thorns Thistles poysonous Weeds Gen. 3.17 18. Cursed is the ground for thy sake thorns and thistles shall it bring forth to thee The reason is when the cause is taken away the effect ceaseth If the Curse of God upon the Earth be a part of mans punishment then upon mans deliverance the creature is delivered also Now it continueth for a mark of Gods displeasure and our Humiliation because man is restored but in part but upon our full deliverance no more of this is found 2. All creatures that arise out of corruption and putrifaction as Toads Mice Flys Bats as they were not in the first Creation so they shall not appear in this restitution of all things at the coming of the Lord. 3. All living creatures which perish before or at the end of the world 'T is probable these shall not be renewed and restored again Partly because these serve only for the use and the sustenance of the earthly Life but in glory freed from this necessity 1 Cor. 6.13 Meat is for the belly and the belly for meats but God shall destroy both it
and them In this Life the Body hath an absolute necessity of them but in the next Life the meat its self as well as the eating or desiring of meat shall be taken away Partly because if these should be restored there must be a Resurrection of them which is only promised to men And the Apostles when they speak restrain it to mankind who have reasonable Souls living to God while their Bodies are not â—otting in the Grave but the Soul of the Beasts goeth downward Eccl. 3.21 that is perish with their bodies which are buried in the ground 4. All artificial works done by the hand of man as Cities Castles Houses Gardens They shall all be burnt up and be extant no more for tho these things are useful during the earthly Life yet then they are all consumed as being defiled by the inhabitants thereof 2 Pet. 3.10 The earth also and the works which are therein shall be burnt up That is which men have made and built thereupon which should turn our hearts from our affecting those things or fixing upon the Creature which is passing away whilest we neglect God who is the same that passeth not 2. That which shall be restored is the Fabrick of Heaven and Earth not the highest Heavens they need no purifying fire no unclean things entring there But the lower Heavens and this Earth the State of things after the Dissolution is called a World to come often Now World in the sacred Dialect comprehendeth the visible Heavens and Earth Meaning by Heavens the airy and starry Heaven and by Earth dry Land and Waters Well then Heaven and Earth Sun Moon and Stars which had a being in the Creation and undergo the purging fire at the dissolution shall be restored as Gold that hath been melted and refined in the fire If you ask for what use We must refer that to the event the Scripture in the general 2 Pet. 3.13 We expect according to his promise new heavens and a new earth wherein dwelleth righteousness Wherein righteous men shall have a firm place and always dwell therein and exercise righteousness Whereas this earth is full of wicked and unrighteous men which then shall be all in Hell But the difficulty is about the use of this lower World 1. What if God restore it as a monument of his Wisdom Goodness and Power An object wherein by the great beauty of the creature the just shall see God by reflection 2. What if for the exercise of our delight and gratitude To delight the eyes and minds of the Saints the creatures having a glory and brightness put upon them somewhat proportionable to their own glorious estate God will make a proportion between the Heir and the Inheritance the Lord and the Servants the Habitation and the Inhabitant as the Church is altered so must her dwelling there shall he nothing in nature displeasing to the Eyes of Gods Children but all delightful to all eternity 3. What if to be a Trophy of the final Abolition of Death the last enemy that shall be destroyed The World is now a Monument of Sin and then of our Redemption that all the fruit of Sin is done away both in us and the World 4. What if to compleat the first grant of Dominion to man over the creatures This grant must sometime or other take place Psal. 8.6 Thou madest him to have dominion over the work of thine hands thou hast put all things under his feet 'T is not done here therefore in the World to come as the Apostle speaketh Heb. 2.5 For unto the angels hath he not put in subjection the world to come Which World to come concerneth the state of the Church under Christ and the state of Glory after the Resurrection now we have the right then the possession An eternal Kingdom over all creatures for 't is said of the Saints that they shall have Dominion in the morning and that they shall reign with Christ for ever and ever Rev. 22.5 and of the new Heavens and the new Earth Rev. 21.7 He that overcometh shall inherit all things which beareth some sense VSE It sheweth us three things 1. The certainty of our Hopes There is hope that the creature at length shall be delivered into a state agreeing with the future Glory of Gods Children Therefore much more is their deliverance to be hoped for by the Children of God themselves For if these dumb insensible things be made partakers of a better estate than they have now Will not God take care for the recompence of his people 2. The excellency of our Hopes It appeareth hence what excellency of Glory is reserved for the Children of God since all the World shall be refined and restored for their sakes and seeing the Glory of that state requireth the creature should be changed before it can suit with it 3. It sheweth us the manner of entring into our hopes As the creature must be freed from the state of Corruption before it can partake with Gods Children in any degree of their glorious Liberty so must we be changed before we are capable of it How changed First By Grace Secondly By Death 1. We must be changed by Grace and freed from the Corruption of sin Eph. 5.5 For this we know that no whoremonger nor unclean person nor covetous man who is an idolater hath any inheritance in the kingdom of Christ and of God Common knowledg will easily shew us that those that impenitently persist in gross sins are uncapable of any right unto and never shall come to the Possession of that blessed estate of eternal Glory We have a larger Catalogue Gal. 5.20 21. And the Apostle concludeth that they that do such things shall not inherit the kingdom of God There is no mixture of godly and ungodly in the Kingdom of Heaven Nay we may go further not only exclude them who live in gross sin but every unregenerate Person Joh. 3.3 Except a man be born again he cannot see the kingdom of God and in the 5 th vers 't is explained he cannot enter into it Every man in his natural estate be he to appearance better or worse is unmeet for Glory And there must be a change wrought in him he must be delivered from the Bondage of sinful Corruption or he cannot injoy the glorious liberty of the Children of God not only an Epicure or Drunkard or Whoremonger is excluded but a painted Pharisee as long as his heart is corrupt and unrenewed hath no right and never shall have possession he must be changed from a state of Corruption to a state of holiness and the Image of God in which he was created must be restored in him 2. Changed by Death The Saints being mortal must be changed before they can inherit eternal Life All that we derived from old Adam must be laid and left in the Grave 1 Cor. 15.50 Flesh and blood cannot inherit the kingdom of God neither doth corruption inherit incorruption These earthly frail bodies
men Man hath brought a burden on the Creation and the encrease of wicked men sheweth the ruine of any people or countrey Prov. 11.10 11. When it goeth well with the righteous the city rejoiceth and when the wicked perish there is shouting By the blessing of the upright the city is exalted but it is overthrown by the mouth of the wicked The meaning of these two Proverbs is That the godly bring on a blessing on the Land where they live and the wicked a curse The godly bring on a blessing by their prayers and holy example Gods Providence and respect thereunto but the wicked a curse by their abuse of the creatures The corrupt world think otherwise That all their dishonour their judgments come from suffering the godly to live amongst them 'T is not for the Kings profit to suffer them to live Hest. 3.8 3. That we must not ascribe the alterations and changes of the creature to chance or fortune but to Gods Providence punishing mans sin Some do not see the hand of God as ignorant stupid and careless persons Psal. 28.5 They regard not the work of the Lord nor the operation of his hands And some care not to see Isa. 26.11 When thy hand is lifted up they will not see They put all Judgments upon the ordinary course of second causes either a chance 1 Sam. 16 9. or attribute it to some natural thing Joh. 12.29 They said it thundred when God spake from Heaven to own Christ. Some see but are in part blinded with malice and prejudice which is to be seen by their making perverse interpretations of Providence 2 Sam. 16.8 Toe Lord hath returned upon thee all the blood of the house of Saul 4. You see a reason why a righteous man should be merciful to his beast Prov. 12.10 A righteous man regardeth the life of his beast but the tender mercies of the wicked are cruel There is burden enough already upon the creature under which he groaneth he would bring on no more than needeth he will not use them unmercifully nor wear them out with too great and continual labours but giveth them that food rest and refection which is necessary In the destruction of Niniveh God had respect to the beasts Jonah 4.11 There was much cattel in that city 5. The wonderful dulness and dead-heartedness of man in case of sin and misery so that the creatures are fain to supply our room few are sensible of this burden we should all groan but do not Surely we ought to be excited to groan for sin and misery and long for the happiness of the Saints so v. 23. And not only they but we our selves also which are the first fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our bodies 6. The great need there is to draw off our hearts from the inordinate love of the creature and to lay up treasure in Heaven What can we expect from a groaning creature which will soon come to an end but that only we wholly trust sense and judg according to present appearance Otherwise we would say with the Apostle We know and look further than the compass of this world to that place where all is firm and stable but we seldom improve these thoughts 7. How unsuitable sensual rejoycing is unto the state which we are now in 't is a groaning world and here we seek all our pleasures and contentments 't is a charge against Sensualists Jam. 5.5 Ye have lived in pleasure upon earth The place of our exile the place defiled with mans sin the place subjected to a curse for mans sake Moderate contentment is allowed us during our pilgrimage as appears both by the dispensation of Gods Providence and Covenant but our full joy is reserved for hereafâ—er his Providence alloweth many natural comforts and his Covenant many perpetual blessings SERMON XXX ROM VIII 23 And not only they but our selves also who have the first fruits of the spirit groan even we ourselves groan within our selves waiting for the adoption the redemption of our bodies IN these Words the Apostle pursueth his main scope which is to direct believers patiently to wait for their final happiness He doth it by comparing the disposition of the children of God with the inclination of the creatures spoken of in the former verses and not only they c. There is a Comparison 1. Between Persons and Persons 2. Between Actions and Actions 1. Between Persons and Persons The whole creation and those that have the first fruits of the spirit The one is a feigned the other a real Person Therefore this groaning and expectation is attributed to the children of God with greater propriety of speech The creatures are said to groan and wait upon supposition if they had sense and reason they would groan and wait we by certain knowledg and true desire the creatures groan as they are assisted and directed by God to a better state we by voluntary inclination the creatures groan by others as they excite our thoughts to consider their vanity and vicissitudes the Saints by themselves and in themselves others cannot perform it for them they expect by Gods direction and groan by our meditation but we properly and without a figure 2. Actions and Actions There are two ascribed to the creature waiting v. 19 groaning v. 22. They groan and we groan they wait and we wait the groaning is amplified by the mannner and the waiting by the Object 1. The groaning is amplified by the manner It may be rendred among our selves the whole Church of God groaneth as well as the whole Creation or rather in our selves ex imo corde these groans came from the bottom of the heart 2. The waiting is amplified by the object or matter which they wait for For the adoption the redemption of our bodies The last expression explaineth the former our full Adoption and Redemption which shall be accomplished at the general Resurrection Doct. That those that have received the first fruits of the spirit do groan and wait for a better estate than they now enjoy I shall speak of this Point 1. By way of Explication 2. By way of Confirmation For Explication 1. The description of the Persons We that have the first fruits of the spirit The expression alludeth to the customs of the law where the offering of the first fruits sanctified the whole heap Rom. 11.16 For if the first fruits be holy the lump also is holy Thence 't is applied to any such beginnings as are a pledg of more to ensue as here the first fruits of the spirit are the pledges and beginnings of eternal life What are they The graces and comforts of the spirit First the graces salvation is begun in our new birth Titus 3.5 But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost And sanctifying grace is called an immortal and incorruptible seed 1 Pet.
for a Divine Nature he hath given us his Son and giveth us many outward blessings in his daily Providence which are in their kind beneficial to us and tokens of his goodness but they are not assurances of his special Love Eccles. 9.1 No man knoweth love or hatred by all that is before him I have Riches Honour Esteem Food Rayment I cannot therefore conclude God loveth me I am poor and afflicted therefore God hateth me these are weak and ill grounded conclusions he hath given me his Son and washed me in his Blood and pardoned my sins and healed my nature therefore he hath loved me this is the right arguing in short other benefits may be comprehended we know their worth nature benefit and use but this surpasseth knowledg we cannot express nor conceive sufficiently the value and greatness of it in other benefits we stand indebted to God for some outward gifts Corn and Wine and Oil great parts understanding Here Deum debemus we stand indebted for a person of the Godhead 3. 'T is a gift in order to other things and therefore he will compleat that gift Christ cometh not to us empty handed his person and benefits are not divided he came to purchase all manner of benefits and blessings for us not only to raise our wonder and astoniâ—hment by this great act of his condescending love but to pâ—ocure the favour of God the Image of God the everlasting fruition of the glory of God Now will God by an antecedent bounty lay the foundation so deep and withhold the consequent bounty which is the upper building for which this foundation was intended Shall so great a price be paid and we obtain nothing 'T is said of the foolish builder after he had laid the foundation This man began to build and was not able to finish Luke 14.29 30. Surely the wise God will finish what he hath begun if we be qualified and do not ponere obicem shut up the way by our incapacity 4. God may now do us good without any impeachment of honour His Justice and Holiness is sufficiently demonstrated Rom. 3 25 26. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins to declare I say at this time his righteousness that he might be just and the justifier of him that believeth in Jesus The authority of his law is kept up Gal. 4.4 5. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under his law that we might receive the adoption of Sons The truth of his threatning doth not altogether fall to the ground Gen. 2.17 In the day thou eatest thereof thou shalt surely dye Therefore all is made easie and commodious to our thoughts and we can with the more confidence wait for what God hath promised 4. Because the giving of Christ sheweth how freely God will give all things to us He gave Christ unasked and unsought to in this instance we see not only his infinite and great love but his free and undeserved love Rom. 5.8 God commended his love towards us in that while we were yet sinners Christ died for the ungodly And v. 10. When we were enemies non invocantibus sed provocantibus Deus sese offerte saith Bernard When the world had corrupted their way and cast off God then Christ died for us even for them that were neither loving nor lovely a consideration to support our confidence notwithstanding the sense of our unworthiness 4. Who have an interest in Christ and may reason thus within themselves something seemeth to be implied in that shall he not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him give us all things They that have an actual interest in Christ others have but the offer upon condition they are invited but you may be assured 1. Those to whom God giveth Christ In the Scripture we read sometimes of Christ given for us and sometimes of Christ given to us his being given for us noteth the impetration and the purchase of the benefits his being given to us the application of them the one speaketh the love of God to lost man obnoxious to sin and misery the other Gods love to us in particular Gal. 1.10 It pleased God to reveal his Son in me Rev. 1.5 Loved us and washed us in his blood The first gift is Christ John 5.12 He that hath the Son hath life and Heb. 3.14 Partakers of Christ. 2 Cor. 13.5 Christ in you We receive his Person and with him his Spirit to work life iâ— us we do not live in the body till we be united to the head nor till we have Christ do we receive the saving effects of his grace clear that once and shall be not with him give us all things God offereth him to all but he giveth him to you when you believe 2. Those that give up themselves to Christ 1 Cor. 3.22 All things are yours because ye are Christs and Christ is Gods If you be to Christ what Christ was to God a dedicated servant ever to do the things that please him when you enter into covenant with him and devote your selves to his use and service that to you to live is Christ Phil. 1.21 As God giveth Christ to you you live in Christ as you give your selves to Christ you live to him God giveth us Christ and all things with him and we give up our selves and every interest and concernment of ours to Christ to be used for his glory If you be sincere and hearty in this you need not doubt of a plentiful allowance 1. USE is to press us to admire the love of God who spared not his own Son but delivered him up for us all In that he spared not Christ the Lord telleth Abraham â—en 22.12 Now I know that thou lovest me since thou hast not withheld thy son thine only son from me So here is a full demonstration certainly God loved Christ better than Abraham loved Isaac and God was not bound by the command of a superior but did it voluntarily Oh get your hearts deeply possessed with this love Lord we see how much thy heart is set upon the recovery of lost man 2. That all this was done that he might spare us for that is the fruit of it Mal. 1.17 I will spare them as a man spareth his own son that serveth him The indulgence of God to us is set forth by two amplifications Propriety and towardliness or obedience propriety his own Son a faulty child is a child still and therefore not easily turned out of the family but 't is not a prodigal or a rebellious Son but a good child his son that serveth him Now if we consider what God is the purity of his nature the strictness of his law that sin is an act of disloyalty to God and what we are our manifold defects surely 't is love great love
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
Churches had rest and were edified walking in the fear of the Lord and in the comfort of the Holy Ghost Alas the first Christians suffered more willingly for Christ than we speak of him and went to the stake more readily than we go to the Throne of Grace our peace and comfort will cost us more in getting therefore we should be more eminent in service 2 Partly that we should be more mortified to the world he that liveth a flesh-pleasing life becometh an enemy to God without temptations James 4.4 Know ye not that the friendship of the world is enmity to God Man under trouble is forced you yeild of your own accord your act is more voluntary they for a great fear you for a little pleasure hazzard the hopes of eternal life 3 Partly to be more ready to communicate and distribute to the necessities of others 1 John 3.17 But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him He that cannot part with this worlds good things freely will be loath to part with them by constraint how will you take the spoiling of your goods joyfully Heb. 10.34 when you part with them as with a drop of blood Surely he that grudgeth at a commandment will murmure at a providence 4 Partly to bear lighter afflictions patiently Jer. 12.5 If thou hast run with foot-men and they have wearied thee how canst thou contend with horses If you cannot bear a disgrace a frown a loss of dignity and honour and preferment how will you bear the loss of life Heb. 12.9 Ye have not yet resisted unto blood striving against sin 5 Partly by diligence in the Heavenly life a man traineâ—h up himself to endure hardness as a good soldier of Jesus Christ by degrees by meekness and poverty of spirit and humility he is fitted to endure tribulation by resignation and resolute dependance on God to endure distress by weanedness from house and home to endure persecution by sobriety to endure famine by modesty in apparel to endure nakedness by close retirements to endure a prison by carrying our life in our hand to endure peril by heavenliness of mind to endure death malum est Impatientia boni If it be irksome to put the body to a little trouble for holy duties how will you endure tortures and sufferings to such an eminent degree as they did 5. That we should not be dismayed when troubles come actually upon us 't is not in the power of any persecutor on earth to put us out of the favour of God What do we suffer tribulation and do any enter into the kingdom of God without it And we have that promise of rest which will sweeten it Distress Christ was non-plust John 12.28 You must stick the closer to God who will relieve you in your distresses Persecution The Lord Jesus in his cradle was carryed into Egypt Matth. 2.14 We that know no home in the world should know no banishment Jesus Christ had not where to lay his head Famine Man liveth not by bread only better our bodies famished than our souls if we have God to our Father we have bread to eat the world knoweth not of Nakedness Better pass naked out of the world than go to Hell with gay apparel your rags are more honourable than the worlds purple Is it peril No danger so great as losing Christ and his salvation Sword 'T is the ready way to send you to Christ who is your bountiful Lord and Master and to loose you from the body that you may be ever with the Lord. 2. Doctrine That nâ—ne of these things can dissolve the union between Christ and Believers 1. That there is a strict union between Christ and believers the Scripture doth every where manifest it and the word separate here implyeth it for nothing can be separated but what was first conjoyned He is the head and we are the members we are the Spouse and he is the Husband 1 Cor. 12.12 He is the head of the Church and the Saviour of the body Eph. 5.23 He is the root and we are the branches John 15.5 he is the stock and we are the graft or cyons Rom. 6.5 2. This union is by the Spirit on Christs part and faith on ours By the Spirit 1 Cor. 6.17 But he that is joyned to the Lord is one Spirit 1 John 3.24 And hereby we know that he abideth in us by the Spirit which he hath given us The bond on our part is faith for Gal. 2.20 And the life that I live in the flesh I live by the faith of the Son of God and he is said to dwell in our hearts by faith Eph. 3.17 3. Both these bonds imply love which makes the union more firm and indissoluble The Spirit is given as the great fruit of Christs love so is our faith and when once it comes so far that Christ in love hath given his Spirit and we by faith love him again nothing can unclasp these mutual imbraces by which Christ loveth us and we love him The Holy Ghost as the bond of union is given us as the fruit of his love Christ prayeth John 17.26 That the love wherewith thou hast loved me may be in them and I in them What is the love wherewith God loved Christ The gift of the Spirit John 3.44 45. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hand This love is manifested to us and so is Christ in us And then faith on our part is a faith working by love Gal. 5.6 Christ hath hold of a believer in the arms of his love and so a believer hath hold of Christ. A Christian is held by the heart rather than by the head only some mens Religion lyeth in their opinions barely and then they are always wavering and uncertain bare reason will let Christ go when love will not permit us to leave him If men have a faith that never went deeper than their brains and their fancies this opinion or bare superficial assent will let him go but 't is the faith that worketh by love which produceth this stable and close adherence A Christian is loath to leave Christ to whom he is married who hath so loved him and whom his soul so loveth Again the heart is Christs strong Cittadel or Castle where he resideth and maintaineth his interests in us A sinner will not leave his lusts and worldly profits because he loveth them and so a Christian is loath to leave Christ because of his love to him Faith resents to the soul what Christ hath done for us washed us in his blood and reconciled us to God espoused us to himself and spoken peace to our souls 4. That Christs love is the cause and reason of ours and therefore the stability of our love
for being loyal to his Prince and the Laws or doing his duty to Parents or because he will not bear false witness or tell a lye or subscribe a falshood or because he will not disown a brother 1 John 3.16 This man is a martyr to God as well as he is a martyr to Christ that suffereth for mere Christianity which I would have you to note that you may see how much this precept of God of laying down our lives for his sake doth conduce not only to the interest of Christianity which is a supernatural truth but to the good of humane society to which even nature will subscribe and I do it the rather that you may not think Jesus Christ our Lawgiver was bloody or delighted in the destruction of men when he required that all who would enter into his profession should hate their own lives when just and convenient reasons did call them thereunto no by this law he did not only try his servants but preserved a principle of honesty in the world and provided for the comfort of them who being instruments of publick good do often make themselves objects of publick hatred Alas What comfort could they have in promoting the good of the world and venturing themselves magnanimously upon all dangers if God had not provided some better thing for them All that I shall add as to particular truths and duties is this partly by way of caution to the persecuting world that they may consider how much guilt they incur when for questionable things so I must speak to them they run the hazzard of opposing the most faithful servants God hath in the world Usually 't is the conscientious that suffer most others can easily leap out of one sort of profession and practise into another or else wriggle and distinguish themselves out of their duty by many crafty evasions whereas the conscientious are held in the noose meaning to deal with God and the world without equivocation or evasion in all simplicity and godly sincerity And shall these be the object of your hatred and severest persecution It argueth an heart aliene from God and too full of venomous malignity against the better part of the world Partly by way of advice to the persecuted which is double First abate not of your zeal for he that is not faithful in a little will not be faithful in much Luke 16.10 A good man dareth not allow himself in the least evil the world counteth him more nice than wise but God will not count him so tho he should fail in the application of the general rule yet God will reward him according to his sincerity 't is a love error Secondly not to censure others that see not by his light in this case capiat qui capere potest he that can receive it let him receive it The general rule is the bound of our charity but the particular application is the rule of our practice as long as they own the general rule tho they have not insight into these lesser things Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall even reveal this to you Nevertheless whereunto you have attained let us walk by the same rule let us mind the same things They may sincerely oppose the same things that we assert and we sincerely assert the same things which they oppose now whether we oppose or assert let every one be firmly perswaded in his own mind and with a modest mind bear the dissentiency of others nothing will allay the differences in judgment but a mutual submission to this rule and meekly holding forth light to others 2. By a due foresight of and resolution against all known dangers 1. A due sight or fore-thought of the dangers Christ will have us sit down and count the charges and make him a good allowance as men do in building and warring Luke 14.18 For which of you intending to build a tower sitteth not down first and counteth the cost whether he be able to finish it And v. 31. Or what king going to make war against another king sitteth not down first and considereth whether he be able with ten thousand to meet hm that cometh against him with twenty thousand If we dream of nothing but ease and prosperity we flatter our selves our very Baptism implieth a notion of working and fighting and we must consider what the work and warfare will cost us Rom. 6.13 Yield your members as instruments of righteousness unto God as arms and weapons of righteousness and the graces of the spirit are called armor of light Rom. 13.12 that is our warlike attire Christ himself when he was baptized was consecrated as the Captain of our salvation and therefore presently upon his Baptism he was assaulted by the Devil his Baptism was an engagement to the same military work to which we are engaged a war against the Devil the world and the flesh he ingageth as the General 1 Joh. 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we as common soldiers his baptism was the taking of the field as General we undertake to fight in our rank and place and can we expect that this conflict can be carried on without sore blows you must know therefore what it is to irritate the Prince of darkness and the powers that join with him and resolve to follow to the conflict even to death or else we would be excused in a part of our oath of fealty to Christ. 2. By a resolution against all known dangers it will cost us loss of credit 1 Cor. 4.13 We are made as the filth of the world and the off-scouring of all things unto this day Used as the unworthiest creatures in the world as the sweeping and filth of the City many were cast forth as unworthy to live in any civil corporation or society of men It will cost us loss of estate Heb. 10.34 And took joyfully the spoiling of their goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was pretence of law against the Christians yet much rapine used in the execution of it The word signifieth it was violently rent and torn from them Nay not only so but they suffered loss of life and limb and were forced to seal their profession with their blood and till we come to that resolution we are not compleatly faithful with Christ Heb. 12.4 Ye have not yet resisted unto blood striving against sin As soon as we are regenerate we renounce the Devil and the world and bid defiance to these things our life is a continual warfare Now if we have a reserve that as soon as it cometh to danger of death we will give over we are not as yet thoroughly resolved to be Christians The promise runneth Rev. 2.10 Be thou faithful to death and I will give thee a crown of life The same duty is required of us
in their troubles and sufferings than by permitting them to live in prosperity and scandalize others by their vanity sensuality and pride of conversation God is usually more honoured by his people at such times when his graces are exercised in the eye of the world and his people confess him in the midst of persecutions 2. The advancement of Christs kingdom in the propagation of the Gospel Rev. 12.11 They overcame by the blood of the Lamb and the word of their Testimony and they loved not their lives to the death There is an overcoming indeed you will say to die in the quarrel Yes as long as Christ overcometh a Christian hath that which he looketh for If their blood may be the seed of the Church they are content Some convinced others converted brethren strengthned and confirmed Phil. 1.12 Those things which happened to me have fallen out rather to the furtherance of the Gospel His sufferings conduced thereunto as much as his preaching 3. Our own salvation 'T is not worldly prosperity and greatness and dominion that we should seek but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity and carnal honour and pleasure then were we clearly overcome when we hazard our worldly interests but 't is Heaven that we aim at and therefore as Christ endured the cross and despised the shame for the glory set before him Heb. 12.2 3. So we must despise the cross for the same ends 2 Cor. 4.17 These light afflictions which are but for a moment shall work in us a far more exâ—eeding and eternal weight of glory Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Heb. 10.34 They took joyfully the spoiling of their goods as knowing in your selves that you have in Heaven a better and an enduring substance At length we shall have our promised Crown 4. To maintain and keep alive present grace First our faith 2 Tim. 4.8 I have kept the faith when we abide faithful with God and are not drawn to apostacy by all the flatteries or threatnings of the world Secondly Our love to God Satans design is to make a breach between God and us Rom. 8.38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ unclasp these mutual imbracements whereby Christ and the soul held fast one another you are in Christs arms and Christ in yours The Devil would count it a greater victory to conquer your love than to get a power over your bodies and bodily interests his design is to keep men from God if therefore adversity bringeth you the nearer to him then you conquer The souls of the faithful are kept closer to God in suffering times than in prosperity being sensible of the vanity and emptiness of all worldly things and weaned from them what ever befall the body you keep nearer to God and have most of his love Thirdly our patience that 's not overcome by the storm and tempests of temptations Luke 21.19 In patience possess your souls A man keepeth himself as long as he keepeth his patience James 1.4 Let patience â—ave its perfect work this is necessary that we may receive our Crown Heb. 10.36 For ye have need of patience that after ye have done the will of God ye might receive the promise Well then a Christian overcometh not when he gets the best of opposite interest in the world but when he keepeth himself in a capacity to injoy the Heavenly inheritance 2. How more than a conqueror When he doth not only keep his standing but gets ground by the temptation Rom. 8.28 All things shall work together for good to them that love God not only bear them but groweth the better for them First more holy and more heavenly as graces by being exercised are improved and increased Heb. 12.11 Wherefore lift up the hands that hang down and the feeble knees More sensible of the folly of sinning than at other times Secondly more joyful comforts are increased Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation works pateince and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions and distresses for Christs sake for when I am weak then am I strong Acts 5.41 They departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name and so triumpheth most when he seemeth to be most overcome Thirdly more resolute in the profession of godliness 2 Sam. 6.22 If this be to be vile I will be more vile and base in mine own eyes Courage groweth by sufferings as trees are more rooted by being shaken Psal. 119.126 127. It is time for thee Lord to work for they have made void thy law Therefore I love thy Commandments above gold yea above fine gold As a staff is holden the faster the more another seeketh to wreâ—t it out of our hands 3. Who is this true believer that will be more than a conqueror The victory is sometimes ascribed to faith 1 John 5.4 5. Sometimes to love Rom. 8.35 What shall separate us from the love of Christ Love is not only taken passively for the love wherewith Christ loveth us but actively for the love wherewith we love Christ I can exclude neither for the success is here ascribed in the text to Christs love to us but there our love to Christ must be understood also for what shall separate us from the love of God Shall tribulation or distress or persecution or famine or nakedness or peril or sword Tribulation is not wont to draw God from loving us but to draw us from loving of God And in the text 't is said we are conquerors not God is a conqueror 'T is we are assaulted not Christ and 't is our love which the temptation striketh at Both must be included Christ hath hold of a believer in the arms of his love and a believer hath hold of Christ 1 John 4.14 Well then 't is faith but faith worketh by love Gal. 5.6 Christ is rather held by the heart than the hand only Go to them that make a Religion of their opinions and you will find no such effect if they have a faith 't is that that never went deeper than their brains and their fancies but where Christ dwelleth in the heart by faith there he remaineth constantly Eph. 3.17 and flitteth not thence he resideth as in his strong
Furnace because there was a Fourth there one that was as the Son of God If a Fiery Furnace be a comfortable place when Christ is there what will Heaven be when Christ and we shall be there to all Eternity Again this presence maketh way for enjoyment 'T is not a naked sight and speculation we are coheirs with Christ Rom. 8.17 We shall be like him live in the same state participate of the same glory Servants may stand in the presence of Princes but they do not make their followers their fellows and consorts with them in the same glory Solomon could only shew his glory to the Queen of Sheba but Christ giveth it us to be enjoyed Luke 22.30 Ye shall eat and drink at my Table in my Kingdom The greatest love that David could shew his Friends was to admit them to his Table 2 Sam. 9.8 Thou shalt eat Bread at my Table continually said he to Mephibosheth and so to Barzillai He put him upon his own Mule and caused him to sit upon his Throne 1 Kings 13.35 Thus Christ dealeth with us we sit upon his Throne we are feasted at his Table with unmixed delights In how much better Condition are we than Adam Adam was in Paradice we in Heaven Adam was there among the Beasts of the Earth we with God and his holy Angels Adam was thrown out of Paradice we never out of Heaven 'T is no matter if the World leave us not a Room to live in among them they cast us out many times but Christ will take us to himself Again if this presence of Christ be no small part of our Happiness let us more delight in it We injoy his presence in the Ordinances this is to begin Heaven upon Earth Therefore let us begin our familiarity here 2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body This is one of the plainest Texts to prove That separated Souls as soon as they are out of the Body do injoy Bliss and Glory There are a sort of men in the World who are so drowned in sense that they cannot believe things to come either questioning the Immortality of the Soul or else which is a step to it asserting the sleep of it And all because they so fancy it to be tyed to the Body as that it cannot exercise its functions and operations without it Those that deny the being of the Soul or the abiding of it after the Body is dissolved I shall not handle that now But to those that grant the abiding of the Soul but in a deep sleep without any sense and feeling of good or evil I must shew the falshood of this opinion or else all that I shall say will be to no purpose Therefore I shall handle these three things 1. That the Soul is distinct from the Body 2. That the Soul can live and exercise its operations apart from the Body 3. That the Souls of the Saints actually do so 1. That the Soul is distinct from the Body and is not meerly the vigour of the Blood appeareth by Scripture Reason and Experience In Scripture we read that when mans Body was organized and framed God breathed into him the Spirit of Life Gen. 2.7 The Life of man is a distinct thing from this mass of flesh that is proportioned into hands and feet head and belly arms and leggs bones and sinews And this life of man what ever it be 't is such a life as implieth Reason and a faculty of understanding and willing or opposing In him was life and that life was the light of men John 1.4 It doth not only enliven this flesh but discourse and choose things at its own pleasure A life that hath light in it 'T is distinct from the Body in its Nature being a Substance Immaterial and not capable of being divided into parts as the Body is for 't is a Spirit not created of matter as the Body was The Body was formed out of the dust of the ground and therefore it can be resolved into its original but the Spirit was Immediately Created by God out of nothing Therefore the Scripture saith Eccl. 12.7 Then shall the dust return to the Earth as it was and the Spirit shall return unto God who gave it Where the Body is dust in its Composition it shall be dust in its Dissolution There is described the first and last Condition of the Body in regard of its material cause and the Soul is described in the kind of its being 'T is a Spirit or an Immaterial substance its Author God gave it he framed the Body too but not so immediately in ordinary generation And our natural Fathers are distinguished from the Father of our Spirits Heb. 12.9 And by its disposal when the Body returneth to dust the Soul returneth to God that gave it When the material and passive part is separated from that inward and active principle of its motions the Scripture telleth you what becometh of the one and the other The material part is resolved to dust again but the Spirit returneth to God So the Saints resign it Acts 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my Spirit 2. 'T is distinct in its supports The Body is supported by outward means and the help of the Creature but the Soul is supported without means by the Immediate Hand and Power of God himself The Body is patched up with daily supplies from without As it was made out of the Earth so is its food brought out of the Earth Psa. 104.14 And its clothing too but the Soul needeth not these things 3. 'T is distinct in its operations There are certain operations of the Soul wholly independant on the matter as understanding and willing for they agree to God and Angels who have no Bodies and there is no proper Instrument in the Body by which they should be exercised as sight by the Eye hearing by the Ear nay it understands not only corporeal things which are received by the ministry of the senses but Spiritual things as God and Angels who have no Bodies And it can reflect upon its self therefore it hath operations proper and peculiar to its self So that it doth not depend on the Body 4. 'T is distinct from the Body as to weakness and perfection as to pleasure and pain 1. As to weakness and perfection The Soul perisheth and decayeth not with the Body when the Body droopeth and languisheth the Soul is well and jocund yea better than it was before there are distinct periods of time beyond which 't is impossible to add a Cubit or hairs breadth to ones stature But the Soul is ever growing forward to its perfection And multitude of years though they bring on much weakness yet increase wisdom Job 32.7 Yea the Soul is strongest when weakest dying Christians have manifested the highest excellency under bodily infirmities and when least of the Life of Nature most Glorious expressions
but feignedly and hypocritically shunning that by all means which we profess to be our happiness 2. He is not a true Christian that doth not love Christ more than his own Body and his own life or any World thing whatsoever 'T is one of Christs conditions Luke 14.26 If any man come to me and hate not Father and Mother Brothers and Sisters and Wife and Children yea and his own life also he cannot be my disciple All things must be trampled upon for Christs sake or else his heart is not sincere with him A chooseing Earth before Heaven preferring present things before Christ a fixing our happiness here these things are contrary to the integrity of our covenanting with God our valuation of the presence of Christ should be so high and our affection to it so great that we should not exchange our title to it or hopes of it for any Worldly Good whatsoever if God would give thee thy Health and Wealth upon Earth then thou wouldest look for no other happiness this is naught 3. As he cannot be a true and sound Christian so neither discharge the duties of a Christian who is not of this frame and constitution of Spirit 1. Not venture his life for Christ. Heb. 12.4 Ye have not yet resisted unto blood striving against sin Unless willing rather to be with the Lord than in the Body 2. Not Imploy his life for Christ nor live in order to eternity unless he hath been kept looking and longing for this happy change Gen. 49.19 Lord I have waited for thy Salvation As if all his life time he had been waiting for this None live the Heavenly life but those that look upon it as better than the worldly and accordingly wait and prepare for it 't is the end sweetneth the means 3. Nor lay down nor yield up his life with comfort The very fore-thoughts of their change are grievous to most men because they are not willing rather to be with Christ hâ—an in the Body and so they move from that which they speculatively call their Blessedness and count themselves undone when they come to injoy 4. There are many things to invite us to desire presence with Christ as there are many things to shew us why we are not satisfied with remaining in the body While we remain in the Body we dwell in an evil World Gal. 1.4 Which is a place of sins snares and troubles But of this see verse 4 th of this Chapter Use. Let us all be of this temper and frame of Spirit willing rather to be absent from the Body and to be present with the Lord. Almost all will prefer the Life to come in words when indeed they utterly neglect it and prefer the fleshly pleasures of this life before it cry out of the vanity and vexation of the World and yet set their hearts upon it and love it better than God and the World to come Gods Children do not often enough compare the difference between being present with the Body and being present with the Lord they root here to much The desire of this life is very natural to us but yet if it withdraweth us from these Heavenly good things and weakneth our esteem of the true life it should be curbed and mortified and reduced into its due order and place Therefore it is very necessary that we should often revive these thoughts and right Judge of the present and future life and use earthly good things piously as long as it pleaseth God to keep us here but still to be mindful of home and to keep our hearts in a constant breathing after Heavenly things Two things I shall press upon you 1. Vse the pleasures of the bodily life more sparingly 2. Let your love to Christ be more strong and more earnest 1. Vse the pleasures of the bodily life more sparingly They that have too great a care and love to the body neglect their Souls and disable themselves for these Heavenly desires and motions they cannot act them in prayer 1 Pet. 4.7 Be sober and watch unto prayer And they lye open to Satans temptations 1 Pet. 5.8 For your adversary the Devil goeth about like a roaring Lion seeking whom he may devour Therefore unless there be a great deal of Moderation and a spare medling of earthly delights they are indisposed for the Christian warfare 1 Thes. 5.8 Let us who are of the day be sober putting on the breast-plate of Faith and Love we cannot exercise Faith and Love with any liveliness nor expect the Happiness of the World to come 1 Pet. 1. 13. Wherefore gird up the loins of your mind be sober and hope to the end Whilest we hire out our reason to the service of lust and appetite and glut our selves with the delights of the flesh and worldly pomp as dainty fare costly apparel sports plays and gaming there is a strange oblivion and deadness groweth upon our hearts as to Heavenly things A Christian looketh for days of refreshing from the presence of the Lord. But these must have their refreshings here The Drunkard seeketh his refreshing in pleasing his palate the idle man is loth to be put to work he would have his rest here The vain they must have their senses tickled and pleased pomp and vanity and sports and pastimes is the great business and pleasure of most mens lives 2. Let your love to Christ be stronger and more earnest for where love is we desire union and presence 'T is but a pretence of love where we aim not at the nearest conjunction that may be if we love our friend his presence is comfortable his absence troublesome as Dalilah said to Samson how canst thou say thou lovest me when thy Spirit is not with me Judges 16.15 If we love one we desire to be with him 4. Point That this will and choice cometh from confidence of a better estate and our own interest in it For while the Soul doubteth of the thing or of our injoying it we shall desire the continuance of our Earthly Happiness rather than to depart out of the Body with fears of going to Hell 1. 'T is Faith that breedeth hope which is a longing and desirous expectation For 't is the substance of things hoped for Heb. 11.1 2. 'T is assurance that doth increase it 'T is easie to convince men that Heaven is the only Happiness but is it thy Happiness Though the knowledge of excellency and suitableness may stir up that love which worketh by degrees yet there must be the knowledge of our interest to set a-work our complacency and delight We cannot so delightfully and cheerfully expect our change till our title be somewhat cleared 'T is sad with a man that is uncertain whither he is a going Use. Let us labour for this confidence an holy and well built confidence For he is not in the best Condition that hath least trouble about his everlasting estate but he that hath least cause Many that have been confident of
need it not but in their greatest extremity they want it Look as in Winter time there are great Land Floods when the rain and season of the year affordeth water enough and no Land needs them but in summer when there is the greatest drowth then they appear not Wicked men have comfort enough in the Creature and too much for them their hearts are merry now and they are glutted with the delights of sense and they are still seeking new comforts But in the time of extremity when they most need comfort these comforts are spent and leave them under anguish and torment But on the other side a Child of God that abridgeth himself of the contentments of the flesh and roweth against the currant and stream of carnal nature and exposeth himself to great losses and inconveniencies for Christs sake he had need of some solace to mitigate his sorrows and sweeten present difficulties Now what greater incouragement can there be than to think how God will welcome us with a well done and well suffered good and faithful servant Matth. 25.21 23. What comfort and joy and peace will it be unto us when we come to dye Then we shall see the labour is not lost the sufferings for Righteousness sake were not in vain the time we have spent in holy converse with God will be then sweet to us in the last review But the time spent in sin and vanity and idleness and fleshly designs will be very grievous and tormenting And though it be difficult to live in an exact course of self denying obedience yet when we shall have the approbation of God and Conscience the forethought of which is a mighty solace to us now carnalist will then wish Oh that I had pleased God as I have pleased men and my own sinful heart Oh would to God I had lived better served God and denyed my self a little while that I might have enjoyed my self and my God for ever 2. It may be God seeth fit to exercise us with a mean or an afflicted estate either he will keep us low and bare or else weak and sickly or in disrepute and obscurity rejected by the World As Jesus Christ was rejected of men or censured and traduced by men And we have no means to help our selves and vindicate our innocency Oh but if we may be accepted of the Lord at length we have no reason to complain Mans day is nothing to Gods day 1 Cor. 4.3 But with me it is a very small thing that I should be judged of you c. God will count me faihful and reward my innocent and sincere tho imperfect endeavours God will be Glorifyed by his Servants sometimes in an high sometimes in a low and afflicted Condition look as in a quire or consort of voices he is commended that sings well whether he sings the base or the mean or the treble that is nothing so he singeth his part well but he is despised and disallowed that sings amiss whatever voice he useth So doth God approve accept and reward his people that serve and glorify him in any estate whether it be high or low rich or poor eminent or obscure God puts us sometimes in one Condition sometimes in another but those that carry themselves ill in their estate are rejected by him and punished 'T is not riches or poverty wealth or health that God looketh after but those that carry themselves well in either which is a great solace to a gracious heart and helpeth us to an indifferency for all temporal things so we may be approved by God at last As the Apostle Phil. 1.20 So Christ be magnified in my body whether by life or Death As a resolved Traveller taketh his way as he findeth it fair or foul so it will lead him to his journeys end 2. That this must be our work as well as our scope and this design must be carryed on with the greatest seriousness as our great care and business and with unwearyed industry as the main thing which we attend upon as a matter of unspeakable importance which must not be forgotten and left undone for 't is in the Text We labour There is a double notion which is of great use to us in the Spiritual life Making Religion our business and making Religion our recreation It must be our business in opposition to slightness it must be our recreation in opposition to tediousness and wearisomeness The Woâ—d in the Text hath a special signification We should with no less earnestness endeavour to please God than they that contend for honour in the World we should make it our constant imployment that God may like us for the present and take us home to him at length into his Blessed company and presence What is all the World to this There are a sort of men whose hearts are upon God and the life to come that make it their first care and chiefest business to seek him and serve him Whose minds and hearts whose life and love and cares and labours are taken up about the everlasting World But there are others who are plotting for preferment gaping for Worldly greatness gratifying the desires of the flesh seeking the favour of great ones raising their Estate Name and Family they look no higher than this World and think only of their settlement upon earth or laying designs for rising here and perpetuating themselves and their names in their Posterity by successive Generations The World morally considered is divided into two Societies the one of the Devil the other of God Augustine de civitate Dei Some seek their Happiness upon earth others an Eternal abode in Heaven By nature we are all of the earthly Society by grace transplanted and then we first seek the Kingdom of God Matth. 6.33 Have our conversation in Heaven Phil. 3.20 Carry our selves as of an Heavenly extraction All is known by our business a constant fidelity to approve our selves to God and a ready obedience in all Conditions of life sheweth which sort we are of What is it that you have been doing in the World and the end and business for and in which you have laboured until now What thing or prize have you had in view and chase Have you laboured for paltry vanities or the meat that perisheth not John 6.27 A man is known by his labour Have you lived for the World or God If you have spent so many years and you know not why or about what you have been strangely careless and forgetful What hath your great care been To please the flesh or to please God and be saved by him What have you made provision for either for earth or for Heaven You do for both but for which most 3. We must not only take care that we be accepted of God at last when we go out of the Body but whilst we are present in the Body it concerneth us to know that we are well pleasing to him We must strive to be accepted of him
is of this Nature and when it is strong and vigorous it will make strong and mighty impressions upon the heart no opposition will extinguish it Waters will quench fire but nothing will quench this love Rom. 8.37 Nay in all those things we are more than conquerors through him that loved us There are two sorts of tryals that ordinarily carry away Souls from Christ the first is from the left hand from crosses these carry away some but not all though the stony ground could not yet the thorny ground could abide the heat of the Sun yet the Second sort of tryals the cares of the World the deceitfulness of riches and voluptuous living which are the Temptations of the right hand will draw away unmortified Souls and choak the Word Pleasures Honours Riches are a more strong and subtile sort of Temptations than the other But yet these are too weak to prevail with that heart which hath a sincere love to Christ planted in it They will not be tempted and inticed away from Christ If a man would give all the substance of his house such a Soul will be faithful to Christ and these offers and treaties are in vain If love be true and powerful 't is not easily ensnared but rejects the allurements of the World and the flesh with an holy disdain and indignation all as dung and dross that would tempt it from Christ Phil. 3.9 And these essays to cool it and divert it and draw it away are to no purpose Well then this warm love to Christ is the hold and bulwark that maintaineth Christs Interest in the Soul The Devil the World and the Flesh batter it and hope to throw it down but they cannot nothing else will serve the turn in Christs room 3. Whence love to Christ cometh to have such a force upon us or which is all one how so forcible a love is wrought in us I answer 1. Partly by the worth of the object And 2. Partly by the manner how it is considered by us and applyed to us 1. From the worth of the object When we consider what Christ is what he hath done for us and what love he hath shewed therein how can we choose but love with such a constraining unconquerable love as to stick at no difficulty and danger for his sake The circumstances which do most affect our hearts are these our Condition and Necessity when he came to shew this love to us we were guilty sinners in a lost and lapsed estate and so altogether hopeless unless some means were used for our recovery kindness to them that are ready to perish doth most affect them Oh how should we love Christ who are as men fetched up from the Gates of Hell under sentence of condemnation when we were in our blood Ezek. 16. Had sold our selves to Satan Isa. 52.3 Cast away the mercies of our Creation and had all come short of the Glory of God Rom. 3.23 When sentenced to death John 3.18 And ready for execution Eph. 2.3 Then did Christ by a wonderful act of love step in to rescue and recover us Not staying till we relented and cryed for mercy but before we were sensible of our misery or regarded any remedy then the Son of God came to die for us 2. The astonishing way in which our deliverance was brought about by the incarnation death shame blood and agonies of the Son of God Who was set up in our natures as a glass and pledge of Gods great love to us 1 John 3.16 Hereby perceive we the love of God because he laid down his life for us We had never known so much of the love of God had it not been for this instance He shewed love to us in Creation in that he gave us a reasonable Nature when he might have made us Toads and Serpents He sheweth love to us in our daily sustentation in that he keepeth us at his expence though we do him so little service and do so often offend him But herein was love that the Son of God himself must hang upon a cross and become a propitiation for our sins We now come to learn by this instance that God is love 1 John 4.8 What was Jesus Christ but love incarnate love born of a Virgin love hanging upon a cross laid in the grave love made sin love made a curse for us 3. The consequent benefits I 'le name three to which all the rest may be reduced 1. Justification of our persons Rom. 5.1 Being justified by faith we have peace with God And Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins And Rom. 5.9 Being justified by his blood we are saved from wrath through him To be at present upon good terms with God and capable of Communion with him and access to him with assurance of welcome and audience To have all acts of hostility cease this is to stop mischief at the fountain head For if God be at peace with us of whom should we be afraid Then to have sin pardoned which is the great ground of our bondage and terror that which blasteth all our comforts and maketh them unsavory to us and is the venom and sting of all our crosses and miseries the great make-bate between God and us Once more to be freed from the fear of Hell and the Wrath of God which is so deservedly terrible to all serious persons that are mindful of their Condition So that we may live in an holy security and peace Oh how should we love the Lord Jesus who hath procured these benefits for us 2. To have our natures sanctified and healed and freed from the stain of sin as well as the guilt of it and to have Gods impress imprinted upon our Souls this is also consequent of the death of Jesus Christ Eph. 5.26 That he might sanctify and cleanse it by the washing of water And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works So that being delivered from the thraldom of sin which is a great ease to a burdened Soul and fitted for the service of God for Christ came to make a people ready for the Lord to be cleansed from all filthiness of flesh and Spirit and to have a Nature Divine and heavenly Let diseased Souls desire worldly greatness swine take pleasure in the mire and ravenous beasts feed on dung and carrion An inlarged Soul must have those higher blessings and looketh upon holiness not only as a duty but a great priviledge to be made like God and made serviceable to him This is that which indears their hearts to Christ he hath loved us and washed us from our sins in his own blood that we might be Kings and Priests unto God Revel 1.5 3. Eternal Life and Glory 1 John 3.1 2. Behold what manner of love the Father hath shewed us That we should be called the Sons of God It doth
our Passive the other our Active Regeneration And as in Generation that which begets produces the same Life that is in himself a Beast communicates the Life of a Beast and a Man of a Man so 't is the Life of God that we receive when we are formed for his use by the power of his Grace It is called the Life of God and the Divine Nature Spiritual qualities being infused whereby we resemble God And Herein again it agrees with common Life Life consists in the union of the matter with the Principle of Life as when there is union between the Body and Soul then there 's Life without which the Body is but a dead and an unactive lump As Adams Body when it was organized and framed until God infused the breath of Life in it lay as a dead lump so this Life is begun by a Union between us and Christ he lives in us by his Spirit and we live in him by Faith Gal. 2.20 The Spirit is the Principle of Life and Faith is the means to receive it and therefore we are said Rom. 6.5 To be planted into the likeness of Christs Resurrection Planting notes a Union as a Bud that 's put into a Stock it becomes one with the Stock and bears Fruit by vertue of the Life of the Stock We no sooner are planted into Christ but we feel the power of his Life and vertue of his Resurrection he begins to live in us and we in him as the Graft in the Stock and as the Stock in the Graft 2. Where there is Life there is Sense and Feeling especially if wrong and violence be offered to it A living Member is sensible of the smallest prick and Pain and so is the Spiritual Life bewrayed by the tenderness of the Heart and the sense that we have of the interest of God Stupid and insensible Spirits shew they have no Life and therefore those that are alienated from the Life of God they are said to be past feeling Eph. 4 18 19. As long as there is Life there is feeling We may lose other senses yet there may be Life the Eye may be closed up and sight lost and the Ear may be deaf and lose its use but yet Life may remain still but feeling is dispers'd throughout the whole Body and we do not lose our feeling till we are quite dead therefore this is the Character of them that are alienated from the life of God that they have no feeling Now the Children of God the Regenerate are sensible of the injuries done and Spiritual Life by Sin and of the decays of that Life they have and of the comforts of it What Consciences have they that can live in carnal pleasures and sin freely in Thought and foully in Act and yet never groan under it never be sensible of it Paul was sensible of the first stirrings and risings of Sin Rom. 7.24 Oh wreâ—ched man that I am who shall deliver me from this body of Death Now where there is no sense of this it shews such have no Life who are neither sensible of the injuries done to the Life they have nor of the decays of it by God's absence When the Bridegroom is gone sensible Hearts will mourn Mat. 9 15. when they have lost Christ when they feel any abatements of the influences of his Grace Carnal men that sleep in their filthiness they have no sense of God's favours or frowns of his absence or presence because they are quite dead they do not take notice of God's dealings with them either in Mercy or Judgment therefore are touched with no remorse for the one or thankfulness for the other but are careless and stupid and past feeling And can a man be alive and not feel it And can you have the Life of Grace and not feel the decays and interruptions of it and neither be sensible of comforts or injuries 3. Where there is life there 's an Appetite joyned with it an earnest desire after that which may feed maintain and support this Life What makes the Brute-creatures to run to the Teats of the Dam as soon as they are born but instinct of Nature Appetite is the immediate effect of Life Where there is life it must have some supports it hath its Tasts and Rellishes as 1 Pet. 2.2 As new-born Babes desire the sincere milk of the Word that ye may grow thereby I say where there is a new birth there will be an Appetite after Spiritual unmixed milk the new-nature hath its proper supports and there will be something relish't and favor'd besides meats drinks and bodily pleasures and such things as gratify the Animal Life As Jesus Christ said John 4.32 I have meat to eat that ye know not of So Spiritual Life hath inward consolations it hath hidden Manna whereby it is supported and maintained Meat that perisheth not John 6.27 painted fire needs no fuel those that do not live they have no Appetite there 's no need of nourishment But where there is life there will be a desire an Appetite that carrieth us to that which is Food to the Soul to Christ Jesus especially and to the Ordinances in which he is exhibited to us And therefore where there is no desire to meet with God in these Ordinances where Christ may be food to our Souls it is to be feared there is no Life Wicked men they may desire Ordinances sometimes but not to strengthen the Spiritual Life but out of carnal ends and reasons they are loth to be left out of the Worship that is in esteem in the place where they live as the Pharisees submitted to Johns Baptism though they hated the Lord Christ it was then in esteem therefore he calls them a Generation of Vipers Mat. 3.7 and partly because they trust in the work wrought there is somewhat to pacify Natural Conscience by the bare external performance of a duty and carnal men rest in the Sacraments or visible Ordinances It is Natural to us to be led by sensible things and the external action being easy they choak their Consciences with these things How usual is it in this sense to see many that tear the Bond yet prize the Seal that is to say they contemn the Bond of the Covenant and the duty of the Covenant yet dote upon the Lords Supper which is a Seal of it But a true Appetite desires these Ordinances that we may meet with God in them This is a sign of Life 4. Where there is Life there will be growth especially in Vegetables there Life is always growing and encreasing till they come to their full stature so do the Children of God grow in Grace Our Lord himself though he had the Spirit without measure yet he grew in Wisdom and favour with God Luke 2.40 not in shew but in reality he grew in Wisdom as he grew in Stature Though his Human Nature in his Infancy was taken into the Unity of his Divine Person yet the capacity of his Human Nature
belonging to his Infinite Power to give grace to a graceless Soul Or if you will take the latter notion Creation out of unfit matter he maketh those that were wholly indisposed to good averse from it perverse resisters of what would bring them to it to be lovers of Holiness and Godliness and followers of it God that made man at first must renew him and restore him to that image he lost Col 3.10 Restored to the image of him that created him And Eph. 4.24 Created after God His work must be acknowledged in it and looked upon as a great work not as a low natural or common thing otherwise you disparage the great benefit of the new Creation 3. From its connection with reconciliation We can no more convert our selves than reconcile our selves to God renewing and reconciling grace are often spoken of together as in the Text and often folded up in the same expression as going pari passu 1 Pet. 3.18 Bring us to God as being obtained both together Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and remission of sins And 1. Cor 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God And both are received from the same hand by vertue of the same merit Well then there must be a supernatural work upon us to cure our unholiness as well as a supernatural work without us to overcome our guiltiness The same person that merited the one by the value of his blood and sufferings must apply the other by the Almighty Power of his grace And we needed the Son of God to be a Fountain of Life as well as the ransom for our Souls and 't is for the honour of our Redeemer that our whole and intire recovery should be ascribed to him not part only as the freedom from guilt but the whole freedom from the power of sin and that he might be a compleat Saviour to us 'T is not sufficient only that he be a prophet or a Law-giver to give sufficient Precepts Directions and Rules for the Sanctification and renovation of our natures and propound sufficient incouragements and motives in the promise of Eternal Life nor that he should be Priest only to offer a Sacrifice for the expiation of our sin but also be a Fountain of Life and grace to renew Gods Image upon the Soul As none but Christ is able to satisfy Gods Justice for us so none but Christ is able to change the heart of man Job 14 4. Who can bring a clean thing out of an unclean Not one This work would cease for ever as well as the other part of the ransom and Redemption of our Souls he had this in his eye when he dyed for us Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purify unto himself a peculiar people zealous of good works And he purchased this power into his own hands not into anothers and sendeth forth his conquering and prevailing Spirit to bring back the Souls of men to God And therefore if this part of our Salvation be not ascribed to Christ you rob him of his choicest Glory for to Sanctify is more than to pardon 4. From the effect of this renovation which is the Implantation of the three graces Faith Hope and Love which are our Light Life and Power In the new nature Faith is our light bacause by it we see things otherwise than we did before We see God Heb 11.26 By faith he forsook Egypt not fearing the wrath of the King he endured as seeing him who is invisible We see Christ John 6.40 That every one that seeth the Son and believeth on him They see such an excellency in him that all other things are but dung and dross in comparison of him They see Heaven and Spiritual things things to come Heb. 11.1 Now faith is the substance of things hoped for the evidence of things not seen And Eph. 1.18 The Eyes of your understanding being enlightned that ye may know what is the hope of his calling and what tâ—e riches of the Glory of his Inheritance in the Saints Faith is the eye of the new Creature that giveth us another sight of things than we had before Without it we cannot see these things 2 Pet. 1.9 We understand what is good for back and belly we see things at hand but cannot see things afar off Then love is as it were the heart of the new Creature the seat of life or wherein the new bent and inclination to what is good and holy doth most discover its self We are never converted till God hath our love for grace is a victorious swavity or complacency God in conversion acteth so powerfully that his purpose is accomplished He acts upon the will of man with so much energy that he mastereth it and yet with so much sweetness that his power maketh us a willing people Psa. 110.3 That is he gaineth our love and then nothing he doth or saith is grievous 1 John 5.3 Healing grace worketh mainly by shedding abroad the love of God in our hearts and causing us to love him again The sensitive delectation which formerly captivated the will is subdued and the Soul is brought to delight in God as our chief good so that grace which is light in the understanding is pleasure in the will There is a powerful love which maketh our duty easie and agreeable to us Then hope that is our strength for the sense of the other World where we shall have what we believe and desire at the fullest rate of injoyment doth fortify the heart against present Temptations the sorrows of the World the delights of sense The Soul is weak when our expectation is cold and languid strong when the heart is most in Heaven our moral and Spiritual strength lyeth in the heavenly mind 'T is our Anchor and Helmet Now all these graces are of God The Scripture is express both for faith which giveth us a new sight of things Eph. 2.8 By grace ye are saved through faith and that not of your selves it is the gift of God And love which giveth us a new bent and inclination or that victorious swavity which gently mastereth the will by its affectionate allurements or pleasingly ravisheth the heart 1 John 4.7 Let us love one another for love is of God This holy fire is only kindled by a Sun-beam And hope is of the same extract and original Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy-Ghost That heavenly frame that maintaineth comfort in our Souls in the midst
commit such things are worthy of death The dread of a God angry for sin is natural to us and the ground of all our trouble Man is afraid of death and some misery after death which is likely to come upon him Heb. 2.14 And till the forgiveness of sin be procured for us this bondage sticketh close to us and we know not how to get oft it God is an holy God and cannot endure iniquity and by his Law will not suffer the guilty to go free The Justice of the Supream Governour of all the World requireth that sin should be punished all mankind have a general presumption that death is penal these fears make pardon a very inviting motive to them These fears may be a while stifled in men but they easily return and can no way be appeased but by pardon and reconciliation with God carried on in such a way as they may be exempted from these fears Therefore God was in Christ reconciling the World to himself not Imputing their trespasses to them 3. Pardon of sins is very necessary to the end of reconciliation which is living in a course of holy amity and state of friendship with God till we live with him for ever in Heavenly glory Here I am to prove three things 1. That the end of reconciliation is walking in a course of holiness 2. That this holiness is carried on in a state of love and friendship between God and us 3. That pardon is the fittest way to breed this holiness and increase it 1. That the end of reconciliation is walking in a course of holiness for Christ died not to reconcile God to our sins but that reconciling our persons we might quit our sins and walk as those that are at good accord with him Amos 3.3 Can two walk together except they be agreed And 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with an other Now pardon of sin hath a mighty influence upon holy walking Justification and Sanctification are distinct priviledges but they always go together and the one doth exceedingly suit with the other These two priviledges pardon and holiness the one freeth us from the guilt the other from the stain of sin The one concerneth Gods interest our subjection to him the other our own comfort The one is the end the other thè means pardon is the means to Holiness and Holiness is the end of pardon our general pardon is to put us into a state of acceptable obedience our particular pardon to incourage us in it and quicken us and excite us anew The conditional and offered pardon is the means to work regeneration and regeneration Qualifieth for actual pardon Titus 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life And Heb. 8.10 11 12. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least to the greatest For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more And Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive forgiveness of sins and an inheritance among them which are sanctified by Faith And then actual pardon quickeneth us by love to carry on that holiness of heart and life which God requireth For this mercy is the powerful motive to perswade us to obedience Because he hath loved us and washed us from our sins in his blood Therefore we must love him and serve him all our days Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead that they which live should not henceforth live to themselves but to him that died for them Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lusts we should live soberly righteously and godly in this present World Rom. 12.1 I beseech you Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service His pardoning mercy and justification by Christ is the great enforcing Argument Those who are fetched up even from the Gates of Hell and delivered from under the sentence of the Law and called into the state of Gods Children should thankfully accept the benefit acknowledge the benefactour live in love to God and holiness hate that sin they have repented of and which hath been pardoned to them and still hold on their course in a way of obedience till their full recovery in the everlasting estate 2. That this holiness is carryed on in a state of love and friendship between God and us Love beareth rule in the Spiritual life and pardon is the great ground of love Luke 7.47 She loved much because much was forgiven her The great business of religion is to love God above all and a man that is uncertain whether there be any such thing as pardon how can he love God above himself and all other things Self love is very hardly cured for what is nearer to us than our selves Therefore self-love is very deeply rooted in us especially love of life that it must be some very strong and powerful thing which can subdue it now nothing will do it but the love of God Propound the terrors of the Lord that will not do it men will not be frightned out of self love It must be a powerful love that must divert us from it as one Nail driveth out another so doth one love drive our another Now what can be more powerful than the love of God T is as strong as death many Waters cannot quench it Cant. 8.7 This prevaileth over our natural inclination so that we shall not only forsake the sins and vanities which we now love but also life its self Rev. 12.11 They loved not their lives unto the death This prevaileth over our natural inclination so that we can lay all things at Gods feet and suffer all things and endure all things for Gods sake yea even life its self for his Glory 3. Pardoning mercy in Christ is the great argument which breedeth and feedeth this love How can I love a God which I think will damn me and may probably do it Our turning to God must be by love and our living to God and for God
you shall not be brought to nought because the Body hath a Principle of Life in it it is a Part of Christ and he will lose nothing John 6.39 And this is the Father's Will which sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day As Plants live in the Root though the Leaves fade and in Winter they appear not so doth the Body live in Christ. So that it is a Ground of Hope and a Motive to Strictness that you may not wrong a Member of Christ nor seek to pluck a Joint from his Body 4. The manner of this Union It is secret and mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.22 This is a great Mystery not only a Mystery but a great Mystery but I speak concerning Christ and the Church It is a part of our Portion in Heaven to understand it John 14.20 At the Day ye shall know that I am in my Father and you in me and I in you When we are more like God we shall know what it is to be united to God through Christ. Here Believers feel it rather than understand it and it is our Duty rather to get an interest in it than subtily to dispute about it 5. Though it be secret and mystical yet it is real because a Thing is spiritual it doth not cease to be real these are not Words or poor empty Notions only that we are united to Christ but they imply a real Truth Why should the Holy Ghost use so many Terms of being planted into Christ Rom. 6.5 For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection of being joined to Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit of being made Partakers of Christ Hebr. 3.14 For we are made Partakers of Christ if we hold the beginning of our Confidence stedfast to the end Do these Terms only imply a Relation between us and Christ No then the Emphasis of the Words is lost What great Mystery in all this why is this Mystery so often spoken of Christ is not only ours but he is in us and we in him God is ours and we dwell in God 1 John 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And verse 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and be in God It is represented by Similitudes that imply a real Union as well as a Relative by Head and Members Root and Branches as well as by Marriage where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity and the Unity of the Divine Persons though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a Notion of Scripture but a Thing wrought by the Spirit 1 Cor. 2.13 Which Things also we speak c. It worketh a Presence and conveyeth real Influences 6. It may be explained as far as our present Light will bear by Analogy to the Union between Head and Members The Head is united to the Body primarily and first of all by the Soul Head and Members make but one Body because they are animated by the same Soul and by that means doth the Head communicate Life and Motion to the Body Besides this there is a secondary Union by the Bones Muscles Nerves Veins and other Ligaments of the Body and upon all these by the Skin all which do constitute and make up this natural Union Just so in this spiritual and mystical Union there is a primary Band and Tie and that is the Spirit of Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit that is is acted by the same Spirit by which Christ acted and liveth the same Life of Grace that Christ liveth as if there were but one Soul between them both The Fulness remaineth in Christ but we have our share and he that hath not the Spirit of Christ is none of his But over and above there is a secondary Bond and Tie that knitteth us and Christ together which answereth to the Joints and Arteries by which the Parts of the Body are united to one another and that is Faith and Love and Fear and other Graces of the Spirit by which the Presence is kept in the Soul Thus I have a little opened this Mystery to you 2. There is an Union of the Members one with another A little of that 1. The same Spirit that uniteth the Members to the Head uniteth the Members one to another Therefore the Apostle as an Argument of Union urgeth the Communion of the same Spirit Phil. 2.1 2. If any Fellowship of the Spirit fulfil ye my Joy that ye be like-minded having the same Love being of one Accord of one Mind As Christ is the Head of the Church so the Holy Ghost is the Soul of the Church by which all the Members are acted As in the Primitive Times Acts 4.32 the Multitude of them that believed were of one Heart and of one Soul And this is that that Christ prayeth for here that they may all be one in the Communion of the same Spirit that they may be of the same Religion and have the same Aim and the same Affection to good things 2. From the Communion of the Spirit there is a secondary Union by Love and seeking one another's good as if they were but one Man where-ever dispersed throughout the World and whatever distinctions of Nations and Interests there are they may love and desire the good of one another and rejoice in the Welfare and grieve for the Evil of one another Ezek. 1.24 When the Beasts went the Wheels went and when the Beasts were lifted up from the Earth the Wheels were lifted up over against them and the reason is given for the Spirit of the living Creature was in the Wheels The same Spirit is in one Christian that is in another and so they wish well to one another even to those whom they never saw in the Flesh. Col. 2.1 For I would that ye knew how great conflict I have for you and for them at Laodicea and for as many as have not seen my Face in the Flesh What Wrestlings had he with God and Fightings for their sakes even for them that had not seen his Face in the Flesh so careful are the Members one of another 3. This Love is manifested by real Effects Look as by virtue of Union with Christ there are real Influences of Grace that pass out to us it is not idle and fruitless so by virtue of this Union that is between the Members there is a real Communication of Gifts and Graces and the good Things of this Life one to another If the Parts of the Body keep what they have to themselves and do not disperse it for the use of the Body it breedeth Diseases as the Liver the
Blood the Stomach the Meat the Liver imparts Blood to the Veins and the Stomach sends the Food abroad into its proper Vessels and Channels So God's Children impart their spiritual or temporal Gifts as the Body needeth When a Famine was but prophesied the Disciples thought of sending relief according to their ability to the Brethren of Judea Acts 11.29 It is never right but when there is this forwardness to distribute and communicate according to the Necessities of the Body II. Why Christ valueth it so much as to make it his only Request for Believers in the present State I answer We can never be happy till we have a share in this Union 1. Because God hath instituted the Mystical Union to be a means to convey all Grace to us Grace to us here and Glory hereafter we receive all from God in it and by it Christ without us doth not save us but Christ in us Christ without us is a perfect Saviour but not to you the Appropriation is by Union Generally we think we shall be saved by a Christ without us He came down from Heaven took our Nature died for Sinners ascended up into Heaven again there he maketh Intercession all this is without us Do not say there is a Saviour in Heaven is there one in thy Heart Col. 1.27 Christ in you the Hope of Glory He doth not say Christ in Heaven the Hope of Glory though that is a Fountain of Comfort but Christ in you 1 Cor. 1.30 Of him are ye in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption Whatsoever is imputed or imparted Light Life Grace Glory it is still in him Still look to Christ within you It were a merry World to carnal Men to be saved by a Christ without them Christ without establisheth the Merit but Christ within maketh Application 2 Cor. 13.5 Know ye not your own selves how that Christ is in you except ye be Reprobates Unless first or last he be in you though disallowed for the present he will be of no advantage to you You have nothing to shew till you feel Christ within you All the Acts of his Mediation must be acted over again in the Heart His Birth he must be born and formed in us Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you His Death Rom. 6.4 Therefore we are buried with him by Baptism into Death His Resurrection Col. 3.1 If ye then be risen with Christ seek those Things that are above His Ascension Eph. 2.6 And hath raised us up together and made us sit together in heavenly Places in Christ Jesus His Intercession Rom. 8.26 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered The Acts without us do us no good unless we have the Copy of them in our own Hearts 2. It is the Ground of that Exchange that is between Christ and us we communicate to him our Nature our Sins and Troubles and Christ communicateth to us his Nature and Merits and Priviledges What hath Christ from thee thy Nature thy Sins thy Punishments thy Wrath thy Curse thy Shame and thou hast his Titles his Nature his Spirit his Priviledges All this Interchange between us and Christ is by virtue of Union All Interestsly in common between Christ and the Church he taketh our Nature and is made Flesh and we are made Partakers of the Divine Nature 2 Pet. 1.4 He is made the Son of Man we the Sons of God He had a Mother on Earth we a Father in Heaven He is made Sin we Righteousness 2 Cor. 5.21 Who hath made him to be Sin for us that we might be made the Righteousness of God in him He was made a Curse that we might have the Blessing of Abraham Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for us for it is written Cursed is every one that hangeth on a Tree That the Blessing of Abraham might come on the Gentiles through Jesus Christ. Thus he imparteth his Priviledges to us and assumeth our Miseries to himself he hath a share in all our Sorrows and we have a share in his Triumphs he is afflicted in our Afflictions as we ascend in his Ascension Eph. 2.6 He hath raised us up together and made us sit together in heavenly Places in Christ Jesus We live by his Life Gal. 2.20 I live yet not I but Christ liveth in me c. And we are glorified by his Glory He suffereth with us in Heaven and we reign with him on Earth He suffereth with us non per Passionem sed Compassionem not that glorified Christ feeleth any Grief in Heaven but his Bowels yearn to an afflicted Member as if he himself were in our stead and we are sat down with him in heavenly Places because our Head is there and hath seized upon Heaven in our Right It is a notable Expression Col. 1.24 Who now rejoice in my Sufferings for you and fill up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church Christ and the Church are considered as one Person whose Afflictions are determined by Providence thus much the Head must suffer thus much the Members Christ suffered his share and we ours in our turn In short Christ suffereth no more in the Body that he carried to Heaven but in his Body that he left upon Earth every Blow that lighteth on a Member lighteth on his Heart Acts 9.6 Saul Saul why persecutest thou me Christ was in Heaven at that time how could he say why persecutest thou me did he climb up into Heaven and war upon Christ in the midst of his Glory No Saul persecuted the Christians and them Christ calleth me his mystical Body As in a Throng if some Body treadeth upon your Foot the Tongue crieth out You have hurt me the Tongue is in safety but it is in the same Body with the Foot and so their Good and Bad are common For though Christ's Person be above abuse he still suffereth in his Members and he that persecuteth the Church persecuteth Jesus Christ. 3. If once interessed in the mystical Union then they are safe preserved in Jesus Christ Jude 1. Sanctified by God the Father and preserved in Jesus Christ. Verse 24. Now unto him that is able to keep you from falling c. The Union is indissoluble that is a Cabinet where God's Jewels are kept safe If a Member could be lost Christ's Body could be maimed As the Union between the two Natures could not be dissolved it was the Body of Christ in the Grave there was a Separation between his humane Body and humane Soul yet both still remained united to the Divine Nature so this Union cannot be dissolved You may