that his Labour may answer his great Work and Trust and his Rest may not infringe his Labour but help it Our first Care should be of Labour for Man in this World is born to labour Here is not the Place of his Rest and Recompence but of his Exercise and Tryal Rest is but for Labour therefore doth he rest that he may be refreshed for his Labour Six dayes are given in the Law to labour but One to rest and that Rest is not Carnal but Holy and to be improved for our main Duties Adam in Innocency was not made for Idleness Moses telleth us That God put him into the Garden to dress it That Happiness we partook of then was consistent enough with our Work He that looketh upon the Beauty of the Sun may easily collect that God lighted not such a bright Torch for Man to sleep by or to pass over his dayes in Ease and Idleness The Law that was given Man to labour remained after Sin yea Sin brought Grievousness and Burthen to it So what was a Law before is turned into a Punishment now For God told Adam That in the Sweat of his Brow he should eat his Bread In the whole course of Nature nothing is idle the Sun and Stars do perpetually move and roll up and down the Earth bringeth forth Fruit the Seas have their Ebbings and Flowings and the Rivers their Courses the Angels are described with Wings as ready to fulfill God's Commandment and run to do his Pleasure 'T were an unworthy thing among so many Examples and Patterns of Diligence for Man alone to be idle In the least Creatures God hath taught us as by the Ant or Pismire Prov. 6.6 Go to the Ant thou Sluggard Now as all Men must labour so chiefly a Christian. The Scripture compareth our Life to a Journey which is a constant Motion till it be accomplished to Threshing which is the painfullest Part of Husbandry yea to a Warfare when the Enemy is at Hand ready to fight We are alwayes to Watch and Pray If our Enemy did not alarum us yet our Master will call us to an Account for what we have done And consider the danger of Negligence It befalleth to the Idle and Negligent as those that came after the Camp in the Wilderness Amaleck smote the Weak and the Feeble in the Rear Yea God himself will be angry with us The idle and sloathful Servant is cast into utter Darkness the Foolish Virgins are shut out If God by his Prophets curseth them whom he imployeth to execute his Judgments Cursed is he that doth the Work of the Lord negligently what will become of them that are negligent in working out their own Salvation Horses grow resty if they be not used and impatient of a Burden So all goes to wrack in the Soul if we are idle We should profit when we look on the Field of the Sluggard Prov. 23.30 31 34. So will my Soul be if I let it alone Oh then shake off your Sloath be not alwayes resolving never beginning the Heavenly Course Nothing can be gotten nothing kept nothing to be enjoyed without Industry The Saints in Heaven are not idle but are alwayes lauding and praising and glorifying of God for evermore SERMON XVII MATTH XXV v. 30. And cast ye the unprofitable Servant into utter Darkness there shall be weeping and gnashing of Teeth IN these words is the positive Part of the Sentence the Master doth not only take away the Talent but condemneth him to Eternal Torments In them take notice 1. Of the Reason of the Punishment and then 2. The Punishment it self 1. The Reason of the Punishment is represented in the Notion and Character by which the Party sentenced is expressed The unprofitable Servant The word Vnprofitable is sometimes used in a larger and sometimes in a stricter Sense In a larger Sense 't is used for him that deserveth no Reward so 't is said Luk. 17.10 We are unprofitable Servants Sometimes more strictly and properly for the Idle and the Negligent for them that do not their Duty and make no Improvement of their Gifts So 't is taken here and in many other Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast ye the unprofitable Servant 2. The Punishment its self is represented by two Notions First 'T is dismal Cast him into utter Darkness Secondly 'T is doleful There shall be weeping and gnashing of Teeth 1. Dismal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 'T is Doleful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes Hell is expressed by one of these Notions as Matth. 13.42 He will cast the Tares into a Furnace of Fire there shall be weeping and gnashing of Teeth So Matth. 24.51 He shall cut him asunder and appoint him his Portion with Hypocrites where shall be weeping and gnashing of Teeth 'T is notable that is the Punishment of the Luxurious Servant that did eat and drink with the Drunken and beat his Fellow-Servants and here the Vnprofitable Servant is threatned with the same though he was not riotous but negligent Sometimes by both together as Matth. 8.11 12. The Children of the Kingdom shall be cast into utter Darkness there shall be weeping and gnashing of Teeth And Matth. 22.13 Take him away and cast him into utter Darkness there shall be weeping and gnashing of Teeth Now let us First consider the Punishment as 't is dismal Cast him into utter Darkness There are two Terms to be explained Darkness and Vtter Darkness 1. Darkness Heaven is set forth by Light and Hell by Darkness The Inheritance of the Saints is called an Inheritance in Light Col. 1.12 because that is an Estate full of Knowledge for there we see God face to face 1 Cor. 13.12 an Estate full of Joy and Comfort Psal. 16.11 an Estate full of Brightness and Glory Dan. 12.3 They shall shine as the Brightness of the Firmament and as the Stars for ever and ever Matth. 13.43 The Righteous shall shine as the Sun in the Kingdom of Heaven How base soever the Children of God appear in this World in the World to come they shall be wonderful Glorious Now the opposite State of this is set forth by Darkness as the fallen Angels are said to be held in Chains of Darkness 2 Pet. 2.4 or as Jude hath it in Chains under Darkness Jude 6. Hell is compared to a Prison or Dungeon 1 Pet. 3.19 So Christ speaketh of Hell as the Prison wherein damned Spirits are held in a wretched and comfortless Estate in a State most remote from Joy and Blessedness 2. 'T is called utter Darkness either because their Prisons or Dungeons were out of the City as appeareth Act. 12.10 or because they shall be shut from the Feast or Rooms of Entertainment Their Feasts were usually kept by Night Suppers and not Dinners and then celebrated with a great many Lamps and Candles or Torches Now those that were not only shut out from those Rooms of Entertainment but cast into Dungeons were left in a comfortless Condition That 't
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
most especially in this solemn Action wherein Christ is to discover himself to the World with the greatest Majesty and Glory 3. For Power A Divine Power is plainly necessary that none may with-draw themselves from this Judgment or resist or hinder the Execution of this Sentence for otherwise it would be past in vain Titus 2.13 Looking for the blessed Hope and glorious Appearing of the great God and our Saviour Jesus Christ. Christ is then to shew himself the Great and Powerful God His Power is seen in Raising the Dead in bringing them together in one Place in opening their Consciences in casting them into Hell Matth. 24.30 The Son of Man shall come from Heaven with Power and great Glory 4. For Authority I shall the longer insist on This because the main Hinge of all lieth here and this doth bring the Maâ—ter home That Jesus Christ and none but Jesus Christ shall be the Worlds Judge By the Law of Nature the wronged Party and the Supream Power hath Right to require Satisfaction for the Wrong done Where no Power is publickly constituted possibly the wronged Party hath Power to require it but where things are better constituted lest the wronged Party should inindulge his Revenge and Passion too far it rests in the Supream Power and those appointed by it to judge the Matter and to make amends to those that are wronged in their Body Goods or Good Name Now to God both these things concur 1. He is the wronged Party and offended with the Sins of Men Not that we can lessen his Happiness by any thing that we can do for our Good and Evil reacheth not unto him his Essential Glory is still the same whether we obey or disobey please or displease honour or dishonour him That which is Eternal and Immutable neither is lessened nor increased by any thing that we can do He is out of the reach of all the Darts that we can cast at him Hurt us they may but reach him they cannot But Sin 't is a wrong to his Declarative Glory as Soveraign Lord and Law-giver as 't is a Breach of his Law There was Hurt done to Bathsheba and Vriah Psa. 51.4 but the Sin and Obliquity of the Action was against God and his Sovereign Authority If the Injury done to the Creature could be severed from the Offence done to God it were not so great God is the Author of the Light of Nature and that Order which begetteth a Sense of Good and Evil in our Hearts God is the Author of the Law given by Moses and the Gospel revealed by his Son Therefore whatever things are committed against the Law of Nature or the Law of Moses or the Gospel certainly 't is a wrong to the Justice of God as being a Breach of that Order which he hath Established 1 Joh. 3.4 He that committeth Sin transgresseth also the Law for Sin is a Transgression of the Law Laws cannot be despised but the Majesty of the Law-giver is contemned disparaged and sleighted Therefore upon this Right God might come in as a very proper Judge But indeed God doth not punish meerly as offended or as a private Man revengeth himself where there is no Power publickly constituted to do him right but he properly Judgeth 2. A Supream and Sovereign Lord and Governour of the World to whom it belongeth for the common Good to see that it be well with them that do well and ill with them that do evil and that no Compassion be shewed but where the Case is Compassionable according to that Declaration he hath made of himself to the Creatures To declare this more plainly we shall see how this Right accrueth to God It may be supposed to accrue to him two wayes either because of the Excellency of his Being or because of his Benefits which he hath bestowed upon Mankind 1. The Excellency of his Being This is according to the Light of Nature that those that excell should be above others As 't is clear in Man who is above the Brute Creatures he is made to have Dominion over them because he hath a more excellent Nature than they And when God said Let us make Man after our own Image he presently upon that Account gave him Dominion over the Beasts of the Field and Fowls of the Air and Fishes of the Sea So God being Infinite and far above all Finite things hath a Power over the Creatures Angels or Men who are as nothing to him and therefore to be governed by him But chiefly 2. By vertue of the Benefits bestowed by him For great Benefits received from another do necessarily beget a Power over him that receiveth them As Parents have a Power and Authority over their Children who are a means under God to give them Life and Education the most barbarous People would acknowledge this How much greater then is the Right of God who hath given us Life and Breath and Being and Well-being and all things He created us out of nothing and being created he preserveth us and giveth us all the good things which we enjoy And therefore we are obliged to be subject to him and to obey his Holy Laws and to be accountable to him for the Breach of them Therefore let us slate it thus As the Excellency of his Nature giveth him a Fitness and a Sufficiency for the Government of Mankind his Creation Preservation and other Benefits give him a full Right to make what Laws he pleaseth and to call Man to an Account whether he hath kept them yea or no. His Right is greater than Parents can have over their Children for in Natural Generation they are but Instruments of his Providence acting only the Power which God giveth them and the Parents propagate nothing to the Children but the Body and those things that belong to the Body called therefore The Fathers of our Flesh Heb. 12.9 Yea in framing the Body God hath a greater Hand than they for they cannot tell whether the Child will be Male or Female Beautiful or Deformed They know not the number and posture of the Bones and Veins and Arteries and Sinews But God doth not only concur to all these things but form the Spirit of Man in him Zech. 12.1 And all the Care and Providence of our Parents cometh to nothing unless the Lord directeth it and secondeth it with his Blessing Therefore God naturally is the Governour and Judge of all Creatures visible and invisible So that from his Empire and Jurisdiction they neither can nor ought to exempt themselves So that to be God and Judge of the World is one and the same thing expressed in divers terms Well then you will ask Why is Christ the Judge of the World rather than the Father and the Spirit who made us and gave the Law to us 1. I Answer That we have gone a good Step to prove that it is the peculiar Right of God common to the Three Persons Father Son and Holy Ghost for these Three are One
it roareth Gods Attributes must not be set a quarreling He is Love and Mercy but he is also Just and True and Holy if he were not angry for sin he should not love his Justice make good his Truth manifest his Holiness and so hate himself If God should Pardon all sins his abhorrency and hatred of sin could not be manifested and so he would lose the honour of his infinite Holiness therefore in Men and Angeâ—â— he would declare his displeasure of it and no less hatred of the Sinner God 〈◊〉 it best for his own glory to suffer some to sin and by sin to come to Punishment Therefore do not wallow in thy filthiness and think that God will be all Honey that Mercy will bear thee out he hath said that Lyars and Drunkards shall have their portion in the Lake that burneth with Fire and Brimstone 〈◊〉 God is merciful and yet did such things to Christ certainly he may remain merciful much more and yet punish thee 2. God doth it to shew his Mercy to others 't was necessary for the whole world that God should inflict so severe a Punishment Punishments are not alwayes for the emendation of the delinquent but for the good of others The howlings and groanings of the damned maketh the harmony and musick of Providence more intire saith Gerson 'T was a necessary Provision for the good of the whole world and meet for the beauty of Providence that God should have a Prison as well as a Palace Besides for the restraint of sin there is more Mercy in the restraint of sin or the taking away of sin than there would be in restraining the Punishment this is the great means to lessen Corruption Origen that thought the Punishment of Hell should one day have an end yet thought not good to suppress this Doctrine lest men should take liberty to sin So Epicurus and Seneca that looked upon it as a Poetical Fiction thought it to be a fit Inventionâ— A temporal Punishment would not have been enough to restrain men men are obstinate in sin and will endure any temporal inconveniencies rather than part with their Lusts Micah 6. Rivers of Oyl the First-born of their Bodies for the sin of their Souls And Baal's Priests gashed themselves 'T was the Wisdom of God to find out such a Remedy so that we may say that God could not have been so merciful if he had not appointed these everlasting Torments It was necessary they should be for they are a good help to Vertue and to threaten unleâ— they were will not stand with truth Now which is the greater Mercy to take away Punishments or Sins to lessen the Miseries of Mankind or their Corruptions Many have escaped Hell by thinking of the Torments of it 3. The Damned in Hell cannot accuse God for want of Mercy 't will be a part of their torment in Hell to remember that God hath been gracious Conscience will be forced to acknowledge it and to acquit God Though they hate God and Blaspheme him yet they will remember the offers of Grace riches of Goodness and care of his Providence They will not see but shall see Isa. 26.11 Oculos quos occlusit culpa aperiet poena As now when God bringeth carnal men under Mercies 't is one of the greatest aggravations Obj. 3. How can it stand with his Justice to punish a temporary Act with Eternal Torment or punishment Answ. 1. We are finite Creatures and so not fit Judges of the nature of an Offence against God the Law-giver best knoweth the merit of sin which is the transgression of the Law The Majesty against which they sin is infinite the Authority of God is enough and his will the highest Reason A Jeweller best knoweth the Price of a Jewel and an Artist in a Picture or Sculpture can best Judge of the errours of it 2. With man Offences of a quick Execution meet with a long Punishment and the continuance of the Penalty in no case is to be measured with the continuance of the Act of sin Scelus non temporis magnitudine sed iniquitatis magnitudine mettendum est Because man sinneth as long as he can he sinneth in aeterno suo as Aquinas therefore he is Punished in aeterno Dei we would live for ever to sin for ever and because men despise an eternal Happiness therefore do they justly suffer eternal Torment and their Obligations to God being infinite their Punishment ariseth according to the excess of their Obligations 1. VSE It informeth us of the Evil of Sin God will never be reconciled to them that die in their Sins but for ever and for ever his Bowels are shrunk up though God be Love its self and delighteth in nothing so much as in doing good to the Creature yet he doth not only turn away his Face but torment them for ever 2. VSE It reproveth and convinceth 1. The Atheist And 2. The Carnal Sensualist 1. The Atheist These Men are short-sighted they cannot out-see Time and look beyond the Grave There is an Hell How will you escape it Men think Incredulity or Unbelief is the best Remedy against this Fear Do but consider there is ten thousand to one at least against you None more credulous than the Atheist If it prove true in what a Case are you As sure as God is this is true It will do you no hurt to venture the safest way upon Probabilities 'till we have further Assurance Take heed of indenting with God upon your own terms Luk. 16.31 They have Moses and the Prophets if they believe not them neither will they be perswaded if one came from the Dead We will give Laws to Heaven have one come from the Dead God is not bound to make them see that wilfully shut their Eyes nor to alter the Course of his Providence for our sake 2. The Carnal Sensualist that is the practical Atheist that put it off because they cannot put it away Amos 6.3 Many that know themselves careless wretched Creatures yet are not at all troubled about things to come A Star that is bigger than the Earth yet seemeth to us to be but a Spark because of the great distance between them and us The Sensual Man looketh upon all things of the other World to be at a distance it may be nearer than they are aware of Their Damnation sleepeth not it lieth watching to take hold of them God can easily put you into the Suburbs of Hell as Belsbazzar Dan. 8.5 if you be negligent and slip your time You should labour to be found of him in Peace Now is the time of making Peace with God if not Depart â—e Cursed So is every Man by Nature And such who were never brought to a Sense of the Curse and have not fled to Christ for Refuge Heb. 6.18 and are not at leisure to think of Eternity God's Curse cleaveth to them 3. VSE To chide us for our Vnbelief The Knowledge of these things swimmeth in the Brains we
and perfectly as then 1. Partly because now we have not so full a view of our Vnworthiness as when our Actions are scanned and all things are brought to Light whether they be Good or Evil. And 2. Partly because there is not so full and large a Manifestation of God's Favour now as there is in our full and final Reward 'T is Grace now that he is pleased to pass by our Offences and to take us into his Family and give us some taste of his Love and a right to his Heavenly Kingdom But then 't is another manner of Grace and Favour when our Pardon shall be pronounced by our Judges own Mouth and he shall not only take us into his Family but into his immediate Prefence and Heavenly Palace Not only give us a Right but Possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall not only have some remote Service and Ministration but be everlastingly employed in loving and delighting in and praising of God This is Grace indeed The Grace of God or his free Favour to Sinners is never seen in all its Glory or Graciousness till then And 't is the more amplified when we see how God dealeth with others who as to Natural Endowments were every way as acceptable as our selves and as to Spirituals Grace alone making the Difference Fourthly Observe the Wicked are described by Sins of Omission as Vers. 42 43. Those that have not visited not cloathed not fed not harboured These shall go into Everlasting Punishment But the Righteous by their Faithfulness in Good Works or Acts of Self denying Obedience shall go into Life Eternal I. The Wicked by their Omission of necessary Duties Because we think Omissions no Sins or light Sins I shall take this occasion to shew the Hainousness of them Sins are commonly distinguished into 1. Sins of Omission and 2. Sins of Commission 1. A Sin of Commission is when we do those things which we ought not to doe 2. A Sin of Omission is when we leave undone those things which we ought to do But when we look more narrowly into these things we shall find both in every actual Sin For in that we commit any thing against the Law of God we omit our Duty and the omitting of our Duty can hardly fall out but that something is preferred before the Love of God and that is a Commission But yet there is a ground for the Distinction Because when any thing is directly and formally against the Negative Precept and Prohibition that 's a Sin of Commission But when we directly sin against an Affirmative Precept that 's an Omission An Instance we have in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the Door of the Tabernacle of the Congregation 1 Sam. 2.22 But Eli himself sinned in that he restrained them not 1 Sam. 3.13 His Sin was an Omission their Sin was a Commission Now that Sins of Omission may be great Sins appeareth 1. Partly by the Nature of them For there is in them the general Nature of all Sin 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 a Transgression of a Law or a Disobedience to God and so by consequence a Contempt of his Authority We cry out upon Pharaoh when we hear him saying Exod. 5.2 Who is the Lord that I should obey his Voice And by Interpretation we all say so This Language is in every Sin we commit and in every Duty we omit Our Negligence is not simple Negligence but downright Disobedience because 't is the Breach of an express Precept and Charge which God hath given us Now when we make no reckoning of it we do in effect say Who is the Lord that I should obey him There may be much Disobedience in a bare Omission When Saul had not done what God bade him to do he telleth him That Rebellion is as the Sin of Witchcraft and Stubbornness as Iniquity and Idolatry 1 Sam. 15.23 Implying that Omission to be Stubbornness and Rebellion parallel to Idolatâ—â— and Witchcraft 2. 〈◊〉 the Causes In the General Corrupt Nature But the Particular Causes are First Idleness They do not stir up themselves Isa. 64.7 Secondly Security Jer. 2.31 32. Thirdly Want of Love to God Isa. 43.22 But thou hast not called upon me O Jacob thou hast been weary of me O Israel Rev. 2.4 Nevertheless I have something against thee because thou hast left thy First Love And Fourthly Zeal for his Glory Not sloathful in business but fervent in Spirit serving the Lord Rom. 12.11 Where there is a Fervour we cannot be idle and neglectful of our Duty 3. By the Effects And they are 1. Internal There is a sad withering 1 Thess. 5.19 Quench not the Spirit Or 2. External It bringeth on many Temporal Judgments God puts by Saul from being King for a Sin of Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing which I commanded him For this he puts by Eli's House from the Priesthood 1 Sam. 3.13 I will judge his House for ever for the Iniquity which he knoweth because his Sons made themselves vile and he restrained them not That Omission was not total for he reproved them but did not punish them 3. Eternal Matth. 25.30 Cast the unprofitable Servant into utter Darkness So Matth. 7.19 Every Tree that bringeth not forth good Fruit is hewn down and cast into the Fire If it bringeth not forth Good Fruit though not bad or poysonous Fruit. For these Sins Christ condemneth the Wicked in the Text. By all these Arguments it appeareth tht Sins of Omission may be great Sins But II. That some Sins of Omission are greater than others All are not alike As 1. The more necessary the Duties are Heb. 2.3 How shall we escape if we neglect so great Salvation c 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha These are Peccata contra Remedium as others are contra Officium By other Sins we make the Wound by these we refuse the Plaister 2. If the Omission be total Jer. 10.25 Pour out thy Fury upon the Heathen that know thee not and upon the Families that call not on thy Name Psal. 14.2 None seeketh after God 3. If a Duty be seasonable the feeding the Hungry c. as Vers. 44. When saw we thee an hungred or a-thirst or a Stranger c And 1 Joh. 3.17 He that hath this Worlds Good and seeth his Brother in need and shutteth up his Bowels of Compassion from him how dwelleth the Love of God in him 4. When 't is easie This is to stand with God for a Trifle Luk. 16.24 And he cried and said Father Abraham have Mercy on me and send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue for I am tormented in this Flame Desideravit guttam qui non dedit micam 5. When convinced
his Office was to be Mediator between God and Man An Office of so high a Nature that it could be performed by none but him who was God and Man in the same Person For he that would be Mediator was to be Prophet Priest and King As a Prophet he was to be Arbiter to take knowledg of the Cause and Quarrel depending between them and as an Internuncius and Legate to propound and expound the Conditions of Peace that are to be concluded upon As he was a Priest he was to be an Intercessor to make Interpellation for the Party offending and then to be a Fidejussor or Surety making satisfaction to the Party offended for him As he was a King having all Power both in Heaven and Earth he was to keep and present the Church of God so reconciled in the state of Grace and to tread down all Enemies thereof Here is a great deal of Glory far above any Creature Secondly What he wanted that he should pray to be glorified The Glory of his Person and Office was yet but imperfect 1. Of his Person in both Nature It is said Phil. 2.7 He made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made himself empty and void not simply and absolutely for then he would cease to be himself and then he would cease to be God but Oeconomically and Dispensatively vailing and covering his God-head under the Cloud of his Flesh the Beams of his Divinity as it were wholly laid aside only now and then it broke out in his Works and Speeches Certainly he abstained from the full use and manifestation of it He did not cease to be what he was but laid aside the manifestation of it and hid it in the form of a Servant as if he had none at all The World could not discern him to his own familiar Friends he was now and then discovered as occasion did require it Otherwise in his whole Course his Incarnation Nativity Obedience to the Law of Nature to the Law of Adam Law of Sin of Abraham were a vail upon him He suffered Hunger Thirst Weariness bitter Agonies shame of the Cross pain of Death ignominy of the Grave Yea he was not only in the form of a Servant to God this Commandment have I of my Father John 6.38 But he was subject to worldly Powers a Servant of Rulers Isa. 49.7 wholly at their dispose His Human Nature was subject to natural Infirmities Hunger Thirst Fear Sorrow Anguish he had not attained Incorruption Impassibility Immortality nor that glorious Purity Strength Agility Clarity of Body which he expected Phil. 3.21 together with the fulness of inward Joys and Comforts in his Soul He lost for a while all Sense and actual Fruition of his Father's Love Mat. 26.46 My God my God why hast thou forsaken me So that tho he had the Spirit without measure in Holiness and Righteousness yet he was still humbled with unpleasing and afflictive Evils 2. For his Office It was managed as suited with his Humiliation and all his Actions of Prophet Priest and King could not be performed gloriously but in an humble manâ—er as suited with his present State He was an ordinary Prophet teaching in the World as a Priest hanging on the Cross as a King but he had but few Subjects therefore it is said Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour as if he had not exercised any of his Kingly Office before but he was but as a King anointed he did not so evidently shew forth the Kingly Office as afterward Now he doth not overcome his Enemies by Force or by Power 1 Sam. 16.13 David was a King as soon as anointed but for a long time he suffered Exile and wandred in the Wilderness before he was taken into the Throne So it was with Christ. II. His Exaltation What Christ prayed for might be known by the Event His Exaltation begun at his Resurrection and received its accomplishment by his sitting at God's right hand His Exaltation answered his Humiliation his Death was answered by his Resurrection his going into the Grave by his ascending into Heaven his lying in the Grave by his sitting at God's right hand which is a Privilege proper to Christ glorified In the other we share with him we rise we ascend but we do not sit at God's right hand By his Grave tho this Body was freed from Corruption his Human Nature was discovered but his Body had not those glorious Qualities as afterwards at his Ascension Therefore leaving his Resurrection let us speak of his Ascension and sitting on the right Hand of God First His Ascension Three Things happened to Christ at his Ascension 1. The Exaltation of his Body and Human Nature it was locally taken from the Earth and carried into Heaven Acts 1.9 While they beheld he was taken up and a Cloud received him out of their sight into the same Heaven into which we shall be translated They err who say that Christ's Ascension standeth in this that Christ is invisibly present every where which destroyeth the Properties of a Body there was not only a change of State but a change of Place it was a created Nature still finite 2. The Glorification of his Person which is the thing spoken of in this Text then all the thick Mists and Clouds which eclipsed his Deity were removed Not that there was any Deposition or laying aside of his Human Nature that is an essential part of his Person and shall continue so to all Eternity but only of all Human Infirmities he laid aside his Mortality at his Resurrection and necessity of Meat and Drink but was not restored to his Glory till his Ascension his Body was so bright that it shall pass through the Air like Lightning clearer than the Sun Upon the Earth he was ignorant of something of the Day of Judgment now he hath all Wisdom not only in Habit but in Act. Before he grew in Wisdom which he manifested by degrees now the Glory of his Deity shineth forth powerfully 3. A new Qualification of his Office Christ hath exercised the Mediatory Office from the beginning of the World till now before his coming in the Flesh when on Earth and after his Ascension Secondly The next thing we are to speak of in the Glorification of Christ is his â—itting at God's right hand Psal. 110.1 The Lord said unto my Lord sit thou at my right Hand till I make thine Enemies thy Footstool It is Christ's welcome as soon as he came to Heaven The Angels guarded and attended him and they brought him near the Ancient of Days Dan. 7.13 I saw in the Night Visions and behold one like the Son of Man came with the Clouds of Heaven and came to the Ancient of Days and they brought him near before him They that is the Angels did it they are his Ministers Heb.
bait the Devil and hunt him out of his Territories and oppose themselves against the Tradition of the Nation there is a mighty Spirit set up and he shall convince the World those that are not really and heartily gained he shall convince them of Sin and of Righteousness and of Judgment 1. Of Sin because they believe not in me The Spirit shall convince them that Christ is the Son of God the great Prophet and true Messiah and so it is a Sin to reject him and his Doctrine that Unbelief is a Sin as well as the Breach of the Moral Law and that the Lord Jesus Christ is to be owned as a Mediator as well as God as a Law-giver All will grant that a Breach of the Law of God is a Sin but the Spirit shall convince that a Transgression against the Gospel is a Sin as well as against the Law 2. Of Righteousness because I go to my Father and ye shall see me no more That Christ did not remain in the State of the Dead but rose again and ascended and liveth with the Father in Glory and Majesty and therefore that he was not a Seducer but that Righteous One and so however he was rejected by Men yet he was owned and accepted by God and all his Pretensions justified and so might sufficiently convince the World that it is Blasphemy to oppose him as a Malefactor and his Kingdom and Interest in the World there needeth no more to perswade Men that he was that Holy and Righteous one 3. Of Judgment because the Prince of this World is judged The Devil is the Prince of this World Eph. 6.12 The Ruler of the Darkness of this World and he was condemned by virtue of Christ's Death and Judgment executed upon him by the Spirit John 12.31 Now shall the Prince of this World be cast out He was foiled and vanquished by Christ and by the Power of the Gospel was to be vanquished more and more by silencing his Oracles destroying his Kingdom recovering poor captive Souls translating them out of the Kingdom of Darkness into a State of Holiness Liberty Light and Life the usurped Power he had over the blind and guilty World is taken from him now his Judgment shall be executed 4. The Way and Means whereby this should be brought about By the coming of the Spirit or the sending the Comforter When he came the Disciples and Messengers of Christ had large Endowments whereby they were enabled to speak powerfully and boldly to every People in their own Tongue and to endure their Sufferings and ill usage with great Courage and Fortitude and to work Miracles as to cure Diseases cast out Devils to confer extraordinary Gifts to silence Satan's Oracles and to destroy the Kingdom and Power of the Devil and to establish a sure Way of the Pardon of Sins and bring Life and Immortality to light preaching that Truth which should establish sound Holiness and helping to restore humane Nature to its Rectitude and Integrity And by this means he should convince the World of Sin of Righteousness and of Judgment 5. Consider the Effects suitable both to his Promise and Prayer The Acts of the Apostles are a Comment on this Many of the Elect were converted At the first Sermon after the pouring out of the Spirit all that heard the Apostles discoursing that Jesus was appointed to be Lord and Christ were pricked in their Hearts and convinced Acts 2.37 38. This was not Conversion for they cried out What shall we do And Peter said Repent and be baptized every one of you in the Name of Jesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost Three thousand were converted by this Sermon and five thousand at another time Acts 4.4 when they preached boldly in the Name of Jesus yet others were only convinced pricked in Heart tho they had not yet attained to Evangelical Repentance Some that remained in the Gall of Bitterness and Bond of Iniquity yet they admired the Things the Apostles did and desired to share with them in their great Privileges Acts 8.18 19. When Simon saw that through laying on of the Apostle's Hands the Holy Ghost was given be offered them Mony saying Give me also this Power that on whomsoever I lay Hands he may receive the Holy Ghost Yea and some that were upon the Benches and Thrones and sat as Judges were almost perswaded to be Christians by a Prisoner in a Chain As Felix Acts 24.25 As Paul reasoned of Righteousness and Temperance and Judgment to come Felix trembled And Agrippa Acts 26.28 Almost thou perswadest me to be a Christian Some were forced to magnify them who had not an Heart to join with them Acts 5.13 And of the rest durst no Man join himself to them but the People magnified them Some would have worshipped them who were yet Pagans Acts 14.11 And when the People saw what Paul had done they said The Gods are come down to us in the likeness of Men. Some were astonished at what was done by the Apostles Acts 8.13 Then Simon himself believed also and when he was baptized he continued with Philip and wondered beholding the Signs and Miracles which were done Some marvelled at their boldness Acts 4.13 Now when they saw the boldness of Peter and John and perceived that they were unlearned and ignorant Men they marvelled and they took knowledg of them that they had been with Jesus What! is this cowardly Peter that was foiled with the weak blast of a Damsel Nay their bitterest Enemies were nonplust in their Resolutions when they had to do with them and were afraid to meddle with them Acts 4.16 What shall we do to these Men for that indeed a notable Miracle hath been done by them is manifest to all them that dwell in Jerusalem and we cannot deny it So far the Bridle of Conviction was upon the Reprobate World SERMON XXXVII JOHN XVII 21 That they all may be One as thou Father art in me and I in thee that they also may be one in us that the World may believe that thou hast sent me HAVING proved the Point I shall examine Why Christ should be so earnest to have the World convinced that he should put this into his Prayer that the World may believe that thou hast sent me The Reasons are partly in respect of Himself partly in respect of the Elect partly in respect of the World First In respect of Himself 1. It is much for Christ's Honour that even his Enemies should have some esteem of him and some conviction of his Worth and Excellency Praise and Esteem in the Mouth of an Enemy is a double Honour more than in the Mouth of a Friend The Commendations of a Friend may seem the Mistakes of Love and their value and esteem may proceed from Affection rather than Judgment Now it is for the Honour of God and Christ that his Enemies speak well of him and that they give an
the flesh shall of the flesh reap corruption but they that sow to the Spirit shall of the Spirit reap life everlasting Now it concerneth us to consider what or who it is that employeth us Our Bodies are worn out and the vigour of Nature is daily spent but in what in pleasing the flesh in that which it craveth or in serving pleasing and glorifying God The Prophet saith Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Every man is at the cost and expence of his time and labour and bestoweth it on something or other but in what Do not think of compounding the matter for as every man serveth one of these Masters so no man serveth both Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon They both require our full strength and both command contrary things therefore as a man cannot go two contrary ways at once so he cannot obey these two Masters if sin reign in our Souls it draweth all things into obedience the consent of your minds is not enough to satisfie it but it will employ the body to fulfil its cravings and especially those two Adjuncts of the bodily Life Time and Strength And Grace doth the like the Faculties and Powers of the Soul and Body must be employed one way or another they cannot lie idle in such an active restless Creature as man is 2. Both these Services are entred into by consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some men pronely yield up themselves to do what sin would have to be done therefore they are said to give themselves to work wickedness and where sin is vehement and obstinate they are said to sell themselves to work wickedness and in other Phrases Eccles. 8.11 The heart of the sons of men is fully set in them to do evil Eph. 4.19 They have given themselves over to lasciviousness to work all uncleanness with greediness when they have cast off all remorse of Conscience and fear of Gods Judgments with full consent they abandon themselves to their brutish lusts and filthy desires there is no check nor restraint can hold them But this is when sin is grown an height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 11 They have ran greedily c. as water is poured out of a Bucket But generally in all sin there is a voluntariness if not a wilfulness in it as a stone runneth down hill because it is its own proper motion 2. To God we consecrate our selves with a thorow consent of will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service And 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word either alludeth to Servants who stand before or in the presence of their Lord and Master to shew their readiness to be commanded or employed by him so present your selves to shew your readiness to obey all the commands of God or in allusion to the Sacrifice which was presented before the Altar in token that the party did design it and with it himself to God so do we yield up our selves to God Bodies and Souls all that we are and have we resign it to him There is this difference in both these resignations the Devils Servants do not what they do in love to him but to their own flesh but Christs Servants do what they do in love to him as well as to themselves they know him and love him he is not a Master to be ashamed of The giving up our selves to sin is a concealed act we would not be seen in it for there is somewhat in their own hearts to check it and condemn it some Conscience of good and evil as also a fear of blame from God and the World and so men do it covertly but do we give up our selves solemnly and professedly 3. The service of sin should not be allowed by us 1. Partly because Sin is an Usurper whereas God hath a full and clear right both to our Bodies and our Souls for he made them both Sinners so far as they owne a God and their obligations to him cannot but look upon sin as a disorder for it alienateth our subjection from him to whom it is due All sinners are not Atheists and therefore can never get off this Conviction that God is their Owner for he is their Maker and framed them for such an use and end namely to keep his Laws therefore to lend or give their bodies to sin is disloyalty and rebellion against the great and just Soveraign of the World 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Men do not only say but notionally know that God is their Owner but if they did practically improve it the reformation of the World would not be so desperate a Cure as it is but alas professing to know God in their works they deny him Tit. 1.16 their lives are quite contrary to their notional acknowledgement of God what could they do more or worse if there were no God Reason will tell us that it is impossible for us to be our own for we neither made our selves nor can we subsist of our selves for one moment All wicked men are God's whether they will or no yea the Devils themselves not expected they are his against their wills and therefore do not live as his 2. Sin is Gods enemy and ours too it destroyeth us while it seemeth to gratifie us The end of these things is death Rom. 6.21 Now he is a Traitor to his Country that supplieth the Enemy with Arms you wrong God and wrong your own Bodies and Souls Therefore yield not your members us weapons of unrighteousness unto sin It is a miserable thing to be Traitors to God and our selves Thy dâ—struction iâ— of thy self Hos. 13.9 our misery is of our own procuring God is not to be blamed but our own perverse choice we cherish a Serpent in our bosoms that will sting us to death 4. Since sin cannot challenge any just Title to us it is unquestionably our Duty to yield up our selves to the Lord. Let us see in what manner it is to be done 1. It must be done with hearty and full consent of Will In the Covenant of Grace God demandeth his Right to be given him by your Consent it is indeed a due Debt but it is called a Gift My son give me thy heart Prov. 23.20 because you become his People not by constraint but by consent Psal. 110.3 Thy people shall be willing in the day of thy power and therefore it is resembled to Marriage than which
of a Reverend Man will hold us in some order if Gehazi had known that the Spirit of Elisha went with him would he have run after Naaman for a reward 2 Kings 5.26 his prophetick Spirit went with him We can no more be removed from the presence of God than from our own Being he is the continual Witness and Judge of our Conversations he seeth us in secret as well as in publick Now when the Soul is habituated to this thought how awful and watchful shall we be Psal. 119.168 I kept thy precepts and thy testimonies for all my ways are before thee The sense of his Presence is the great ground of watchfulness God is not so shut up within the Curtain of the Heavens but that he doth see and hear all that we do or say yea he knoweth our thoughts afar off Thirdly Love to God maketh us tender of offending him for it is a Grace that studieth to please the Soul is jealous of any thing which looks like an offence to those whom we love Others are not troubled though they sin freely in Thought foully in Word frequently in their daily Practice because an offence to God seemeth as nothing they have no love to God Psal. 97.10 Ye that love the Lord hate evil it is a loathsom thing to them to a gracious heart it is argument enough against sin That it is the transgression of the Law 1 Joh. 3.4 and he inferreth it out of Love to God ver 1. Behold what manner of love the Father hath bestowed on us c. They have such a deep apprehension of Gods Love to them in Christ that it breedeth an awe upon them or a fear to offend Ezra 9.13 14. After all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our iniquities deserve and hast given us such deliverance as this Shall we again break thy commandments Joshua 24.31 Israel served the Lord all the days of Joshua and all the days of the Elders that outlived Joshua and which had known all the works of the Lord which he had done for Israel What! offend God who is so blessed a Being who created us out of nothing of whose Mercy we have tasted every moment who preserveth and delivereth us continually from whose Goodness we expect all our Blessedness Is our deliverance by Christ of less value than all our temporal deliverances Will not Love draw the same Inferences and Conclusions from it Caution doth not arise out of a fear of anger but a lothness to offend 2. The Time when this Duty is to be practised always it is never out of season Conscience must still sit Porter at the door and examine what goes in and out If men neglect their watch but for a little while how soon doth sin get an advantage against them Lot that was chast in Sodom miscarried in the Mountains where there was none but his own Family David whose heart was so tender that it smote him for cutting off the lap of Sauls garment falleth into so deep a sleep afterwards that his Conscience was silent when he had defiled it with Blood and Lust. The tears and sorrows of many years may perhaps not repair the mischief which one hour may bring unto you You have need to watch after the sense of your Duty hath been revived upon you Satan loveth to snatch the prey from under Christs own arm He entred into Judas after the sop Joh. 13.27 After solemn Duties how soon do people miscarry Assoon as the Law was given with terrible Thundrings the people do presently miscarry by worshipping the golden Calf Exod. 32. And the Priests in the very day of their Consecration in the beginning and first day of their Ministration offered strange fire to the Lord Lev. 10. After some escape from sin we need to watch that we be not intangled therein again 2 Pet. 2.20 If after they have escaped the pollution 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 As under the Law a Sore rising as a boil when it was healed might afterward break out again and turn to a Leprosie Lev. 13.18 19 20. So sins after we seem to be healed of them may return and make us worse than before As Christ saith to the man cured Joh. 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee In Prosperity we need to watch it is hard to carry a full Cup without spilling and to live at ease and yet to keep up a due and lively sense of our Duty And in our Adversity when the course of Temptation is altered we are strangely surprized every Condition bringeth its own snares with it Ephraim is a cake not turned Hos. 7.8 Those who are most advanced in a state of Grace they need still to watch Mark 13.37 What I say unto you I say unto all Watch. We are never past this care this is the great difference between Christian and Christian one is more watchful than another 3. Against what we must watch 1. Generally against the three grand Enemies of our Salvation the Devil the World and the Flesh. First Against Satan for he hath laid his Ambushes and Enterprises against us continually and by his spiritual Nature hath advantages of being near us when we are little aware of him 1 Pet. 5.8 Be sober be vigilant for your adversary the Devil as a roaring lion walketh about seeking whom he may devour Satan is ever watching therefore you should watch you give him the greatest advantage by your folly and negligence now the Apostle saith he would not give him any advantage 2 Cor. 2.11 Lest Satan should get an advantage of us for we are not ignorant of his devices He is unwearied in his motions lays his designs deep takes all advantages and occasions to destroy us If the Devil were either dead or asleep or had lost his malice and power then we need not stand so much upon our guard Secondly Against the World for we are bidden to deny worldly lusts Tit. 2.12 not only ungodliness must be watched and prevented but our inclination to worldly things See how these two are matched for when we fall off from God we take to the Creature Jer. 2.13 My people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that will hold no water And Christ died to deliver us from this present evil world Gal. 1.4 Here lye all the baits and snares and dangers pass but safe through these flats and quicksands and we shall soon arrive to the Haven of eternal Glory The great virtue and proper effect of the Cross of Christ is seen in crucifying us to the World Gal. 6.14 God forbid that I should glory save in the cross of our Lord Jesus
so outgrow all feelings of Conscience 2. To stir up in the People of God this holy shame by reason of sin past and present It is a great help to the spiritual Life for when we make light of sin we are in danger of being overcome by it Therefore rouse up your selves Is the offending of the eternal God a slight thing Surely God doth not make his Laws for nought nor doth he make such a stir by his Word and Providence against a tame and harmless thing nor threaten men to Hell for small indifferent matters neither needed Christ to have dyed and done all that he hath done to cure a small and little disease More particularly 1. Sin is the Creatures Rebellion and Disobedience to the Law of the absolutely universal Soveraign 1 Joh. 3.4 Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 2. The Deformity of the noblest Creature upon earth Rom. 3.23 For all have sinned and come short of the glory of God 3. A stain so deep that nothing could wash it away but the Blood of Christ Rev. 1.5 6. To him that loved us and washed our sins with his own blood c. 4. It hath yielded a flood that drowned the World of Sinners yet it did not wash away their sins 2 Pet. 2.9 Bringing in the flood upon the world of the ungodly 5. Hell it self can never do it nor purge out the malignity of it therefore it hath no end Mark 9.44 Where their worm dieth not and the fire is not quenched 6. God himself doth loath the Creature for sin and nothing else but sin Zech. 11.8 Three shepherds also I cut off in one month and my soul loathed them Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Psal. 78.59 When God saw this he was wroth and greatly abhorred Israel II. As it sets forth the evil and the odiousness of Sin shame dogs Sin at the heels Doctrine That Sin is really the matter of Shame 1. It is so for the present it will make you loathsom to your selves infamous to others odious to God 1. Loathsom to our selves therefore a wicked man dareth not to converse with his own Heart but doth what he can to fly from himself to divert his thoughts from the sight of his own Soul or the view of his own natural face in the Glass of the Word Joh. 3.20 Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved There is a secret bosom-witness which they fear Job 27.6 My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live There needeth a great deal of do to bring a man and his Conscience together 2. Infamous to others he bringeth a blot upon himself Prov. 13.5 A righteous man hateth lying but a wicked man is loathsom and cometh to shame They are a disgrace to the Socieâ—y in which they live 2 Pet. 2.13 Spots are they and blemishes sporting themselves with their own deceivings while they feast with you Those that love sin in themselves hate it in another Tit. 3.3 We our selves also were sometimes foolish disobedient serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. Odious to God Psal. 14.2 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one and they are sensible of it and therefore grow shy of God 1 Joh. 3.20 21. 2. It will be much more so hereafter First At the Day of Judgment Shame is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of a just reproof and that chiefly from one in Authority most of all from the Judge of the World This is principally intended not shame of Face before men so much as shame of Conscience a lothness to come into Gods Presence Gen. 3.10 I was afraid or ashamed because I was naked and I hid my self There was Verecundia before an awful Bashfulness but not Pudor fear of Reproof and Blame that entred with sin much more when all things shall be opened and brought to light as at the great Day 1 Joh. 2.28 That we may have confidence and not be ashamed before him at his coming Wicked persons that are void of Righteousness and all Hypocrites that have been unfaithful and unthankful to him will then be ashamed Secondly In Hell Shame in the Damned is that troublous confounding sense of their lost Estate past Folly and evil Choice having now no hope of his Grace Dan. 12.2 Some shall arise to shame and everlasting contempt they shall be rejected by God as much as they now reject and disowne him Vse Well then let us walk more cautiously not return again to our wallowing in the mire lest we provide matter of grief and shame to our selves It is a Grace to be ashamed in a penitent manner but it is a sin to provide matter of shame anew The godly and wicked are both ashamed the one to get sin pardoned the other would have Conscience deadned the one to get sin mortified the other only to have ease within themselves though they wallow in sin and be not reconciled to God Gods Children are more watchful for the time to come but the other would only get rid of trouble Now if we cannot hope to prevail with the one we have great confidence the other will weigh his motive Will you once more render your selves odious to God a burden to your selves and live contrary to him whose Favour is your Life You have more to do with him than with all the World your happiness is to hold communion with him will you now you have eyes to see the odiousness of sin break through all the restraints which Light and Love lay upon you Thirdly The Apostles Argument is à damno it is harmful the end of sin is death The End may be taken for the Scope or for the Effect it is not scopus peccantis but finis peccati this is the issue it cometh unto we incur the penalty of eternal Death The Sinner hopeth for a better issue but the end of the work is Death it is finis operis though not operantis Doctrine If we continue in Sin we cannot expect other or better Fruit and Conclusion than eternal Death Now we find the Shame hereafter Death All that I shall say now shall be referred to these three Heads 1. It is terrible 2. It is just 3. It is certain 1. It is terrible if we consider the loss a separation from the blessed Presence of God the Disciples wept when Paul said Ye shall see my face no more O what will be our case and plight when God shall say Depart ye cursed ye shall see my face no more
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
to the law partly through the law requiring a righteousness so exact and full in order to life as the corrupt estate of man cannot afford partly by the body of Christ introducing a better hope that is his crucified body which is the foundation of the new Covenant besides Paul argueth this that the law doth only discover sin but cannot abolish it but doth increase it rather it bindeth over to death and therefore cannot free from death and so to fallen man 't is a law of sin and death and then answereth the Objections that might be brought against this Is therefore the law sin God forbid Rom. 7.7 and verse 10. The commandment which was ordained to life I found to be unto death and so was a law of death and working wrath and all not because of any defect in Gods institution but the weakness of our flesh that is the corruption of our nature nature being depraved cannot fulfil it or yield perfect obedience to it Once more 't is said Acts 10.39 By him all that believe are justified by the law of Moses The Law of Moses was either the ceremonial law All the oblations and Sacrifices the washings and the offerings then required could not take away sin for they were but shadows and figures of what was to come Heb. 9.9 They were figures which could not make him that did the service perfect as appertaining to the conscience and again Heb. 10.1 4. They were shadows of good things to come and it was not possible that the blood of bulls and goats should take away sins They might obtain some temporal blessings or remove some temporal judgments as they obeyed God in them but did little as to the ease of the soul as it was conscious of sin or under fears of the eternal punishment they that looked beyond them to the Messiah to come with an humble and penitent heart might have their consciences cleansed from dead works Every effect must have a cause sufficient to produce it The blood of bulls and goats was no such cause had no such vertue the effect was far above it there was a more precious blood signified and shadowed out thereby that could do it indeed Or secondly the moral law given by Moses partly because we cannot keep it of our selves and the best works that the regenerate perform are so imperfect and mixed with so many infirmities and defects that they stand in need of pardon Jam. 3.2 In many things we offend all of us Our righteousnesses are as filthy rags Isa. 64.6 and partly because they cannot fatisfie for the least sin whereby the Infinite Majesty of God is provoked This is only spoken to shew why the Scriptures do so often speak of the weakness of the Law and how impossible it is the Law should give us life that we may wholly be driven to Christ. 4. The utter impotency of the Law to produce this effect may be known by these two Things which are necessary to salvation Justification and Sanctification The Law can give neither of these 1. It cannot give us Justification unto life the Law promiseth no good to sinners but only to those that keep and observe it he that doth them shall live in them Do and live sin and die this is the voice of the law that was a way whereby an innocent person might be saved but not how a sinner might be saved The Law considered us as innocent and required us to continue so Cursed is every one that continueth not in all the words of the law to do them Gal. 3.20 But alas all we have broken with God Rom. 3.23 We have all sinned and are come short of the glory of God The Gospel considereth us in this sinful estate and therefore it promiseth remission and requireth repentance both the priviledg and the duty concern our recovery to God Secondly If the law could be fulfilled for the future past sins would take away all hope of reward by the law for the paying of new debts would not quit old scores what satisfaction shall be given for those Transgressions let me express it thus the paying of what we owe will not make amends for what we have stolen we have robbed God of his Glory and Honour tho for the future we should be obedient to him yet who shall restore that we have taken away Or satisfie for the wrong done to Gods Justice Thirdly The law had no power of taking away of sin but only of punishing of sin as it threatned death to the sinner but how we should escape this death it told us not being all shut up under sin we are shut up under wrath and there is no escape but by Jesus Christ. 2. It cannot give us sanctification It calleth for duty and puts in mind of it but giveth no strength to perform it for being corrupted within we are little wrought upon by a law without to which our hearts stand in such enmity and contrariety but let me prove it by two Arguments 1. They that did not keep themselves in innocency cannot recover their integrity now 't is lost 'T is easier to preserve life than to restore it when once dead any fool may open the Flood gates but when once the waters are broken in who can recall them Job 14.4 Who can bring a clean thing out of an unclean not one that is who can purifie his heart when 't is once defiled with sin This is an evil not to be remedied by instruction but inclination 2. Suppose they could recover themselves they would soon lose it again As Adam gave out at the first assault so we would be every moment breaking with God the sure estate and the everlasting Covenant is provided for us by Christ and our condition by Grace is more stable God by Christ hath ingaged his faithfulness to give us necessary and effectual grace to preserve the new life 1 Cor. 1.9 God is faithful by whom ye were called Austin compareth the state of Job and Adam Job was more happy in his misery than Adam in innocency he was victorious on the Dunghil when the other was defeated on the Throne he received no evil counsel from his wife when the first Woman seduced Adam he by grace despised the assaults of Satan when the other suffered himself to be worsted at the first temptation he preserved his righteousness in the midst of his sorrows when the other lost his innocency in paradise So much better is it to stand by the Grace of Christ than our own free will the broken vessel being cemented again is strongest in the crack Well then you see that our misery is such that God only can help us by some new treaty of relief and therefore let us see what God hath done for us Secondly The means of our deliverance they are tvvo his Incarnation and Passion 1. His Incarnation He sent his Son in the likeness of sinful flesh let me first open the words Secondly shew what benefit we have
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
all the content and happiness belonging to such an estate Now of this the objection may be supposed to speak namely as we are without misery in an endless state of blessedness both as to our souls and bodies Now this is a matter of faith and therefore cannot be the fuel of hypocrisie temporal convenience may be such as credit reputation and respect in the world are and therefore this we labour for and aim at 2. We must distinguish between ratio formalis ratio motiva our first motions and inducements and the formal and proper reasons of our love to God we first love God for his benefits and they are still motives to quicken and increase our love but afterwards we love and delight in him for his excellencies both essential and moral the perfection of his Being and Holiness That which first draweth our hearts to God in his benignity and bounty his offers of pardon and life and we must look at those or we shall never begin with God but afterwards we love him upon other reasons and Holiness its self hath our heart and love To bring it to the case in hand That hatred is most pure which is carried out against sin as sin because of the contrariety that is in it against the Pure and Holy Nature and Law of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it And so by consequence to hate sin as 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of this pure and righteous law but this is not our first nor only motive of our obedience and thankfulness to God Surely what things were necessary to preserve man in his natural frame are necessary to reduce and bring him back again into it and to preserve him in it when once reduced such were penalties and rewards life and death yea much more now the enemy hath invaded us Therefore besides the inclination of the new nature which carrieth us to God and Holiness and Heaven our happiness well-being and personnal benefit are good and powerful motives 4. There is a threefold use of the reward of life in this work of mortification 1. To quicken a backward heart which hangeth off because we are loath to come under so severe a discipline Sorrow for sin is troublesom to the flesh but the reward sweetneth it A carnal man thinketh that if he should give up himself to this course he shall never see merry day more and grow mopish and melancholly Now when the flesh paints out the spiritual life in such black and dark lineaments 't is good to reflect upon the Glorious life that shall ensue There is some difficulty at first though not so much as the flesh imagineth but it will turn to eternal life and peace Christ keepeth the best at last Satan may set out his best commodities at first but the worst come after Christ may begin with you roughly but the longer you are acquainted with him the better When you come to die you will not repent that you have not pleased the flesh and satisfied your carnal desires 'T is good to consider what things will be at the end either of the carnal or spiritual life The Devil seeketh to glut men in their best days with the sweetest pleasures and contentments but at last oh the misery the shame the horrour Therefore 't is good to reflect upon the issue of things that we may not stand off from God consider not what they are now but what they will be hereafter 2 Cor. 7.10 For godly sorrow worketh repentance to salvation not to be repented of Many have repented of their carnal mirth never any of their godly sorrow 2. In your conflict to baffle a temptation Heaven and Hell should always be before the eyes of a watchful Christian but especially in actual conflicts that you may declare your higher esteem of your hopes than all the baits that are presented to you in the temptation God hath promised better things Moses counterballanced the pleasures of sin with the recompence of reward Heb. 11.25 26. The Devil offereth you to your loss the glory set before you doth outweigh all 3. To put us upon a conformity and greater suitableness to our hopes 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure I hope for such a pure estate shall I allow either stains in my soul or spots and blemishes in my conversation 2 Pet. 3.14 Seeing ye look for such things be diligent that you may be found of him in peace without spot and blameless They do not look for such things that are not careful to clarify and refine their souls for the present Fourthly I shall shew the sufficiency and powerfulness of this motive 1. Because of the certainty of this life promised Surely there is a life after this life is ended Nature guesseth at it but Christ hath brought it to light 2 Tim. 1.10 The Scripture revealeth it as the great benefit promised by Christ 1 John 2.25 And this is the promise that he hath promised us even eternal life it argueth for it 1 Cor. 15.19 And if in this life only we have hope in Christ we are of all men most miserable God would not proselite us to a religion that should be our undoing and make us more miserable than other men by a voluntary denying of the pleasures of the flesh and exposing us to sufferings from others it giveth us a visible demonstration of it by Christs resurrection and ascension He is gone into that Glory which he spake of 1 Pet. 1.2 Who by him do believe in God that raised him up from the dead and gave him glory Gods expressions about it are strong and clear but our perswasions of it are too weak or else a small contentment would not so often perswade us from our duty Surely we doubt of the reallity of the world to come or else we would be sooner perswaded to curb the flesh and restrain its desires and wean our selves from a vain world that we may be prepared for a better 2. The excellency of this life above all other lives that may be compared with it 1. With life natural so 't is a Glorious life and ' its eternal First a glorious life for we live immediately upon God who is all in all to us not only the soul but the body is incorruptible and spiritual The contentments of the present life are base and low 't is called the life of our hands Isa. 25.10 Because with much labour we get the provisions necessary to supply it 'T is a life patched up by the creatures we have our cloathing from the sheep and Silk-worm our food out of the earth or things nourished by the earth We are forced to ransack all the store-houses of nature that we may keep up a ruinous fabrick which is ready to drop down upon all accasions 1 Cor. 6.13 Meats is for the belly and the belly for meats but God shall destroy both it
and them But there the contentments are high and noble and our faculties are more inlarged Then if ever 't is our meat and drink to do our Fathers will Secondly The life is Eternal we are never weary of it and never deprived of it The present life 't is a kind of death like a stream it floweth from us as fast as it cometh to us 'T is called a vapour Jam. 4.14 that appeareth and disappeareth a flying shadow Job 14.2 We die as fast as we live 't is no permanent thing but there our years shall have no end the pain and trouble of duty is short but the reward is Eternal 2. Compare it with life spiritual This is like it but differeth from it 'T is a blessed and perfect life First 't is a blessed life free from all miseries all tears are wiped from our eyes and sorrow and pain shall be no more we shall always be before the Throne of God and behold the Glory of Christ and live in the company of Saints and Angels but the spiritual life doth not exempt us from miseries rather it exposeth us to them To outward troubles it doth 2 Tim 3.12 Yea and all that will live godly in Christ Jesus must suffer persecution And as to inward troubles we are not freed from all doubts of Gods love tho the wounds are cured the scars remain Absolom when pardoned was not to see the Kings face Secondly 't is a perfect life There is a perfect freedom not only from misery but from sin There is no spot or wrinkle on the face of the glorified Saints Eph. 5.27 Here the spiritual life is clogged with so many infirmities and corruptions that the comfort of it is little perceived as a Child in infancy for all his reason knoweth little of the delights of a man here we only get so much grace as will keep us alive in the midst of defects and failings and have much a do to mortifie and master corruption but then it is nullified and quite abolished that we shall never be in danger of sinning again Oh think then of this blessed estate believe it for God hath revealed it hope for it because Christ hath promised it and if you submit to the discipline of the spirit you shall be sure to find it Christ when he went to Heaven sent the spirit to lead us thither where he is and the great preparation he worketh in us to make us capable of this blessed estate is by mortifying the deeds of the Body the sooner that is done the more meet and ready you are USE Let all this that hath been spoken quicken you to mortification Many things are required of us but the blessing of all cometh from the spirit The two great means we have already handled but now some more 1. The heart must thoroughly be possessed of the evil of sin we think it no great matter and so give way to it and pass it over as a matter of nought Oh let it not seem a light thing to you do not dandle it nor indulge it nor stroke it with a gentle censure 't is the creatures disobedience and rebellion against the absolute and universal Sovereign 1 John 3.4 He that commiteth sin also transgresseth the law for sin is a transgression of the law 'T is a depreciation and contempt of Gods Authority 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight The deformity of the noblest creature upon earth Rom. 3.24 We have sinned and are come short of the Glory of God A stain so deep that nothing could wash it away but the Blood of Christ Heb. 9.14 A flood that drowned a World of sinners but did not wash away their sin 2 Pet. 2.5 Bringing in the flood upon the world of the ungodly Hell its self can never end and purge it out Therefore it hath no end God loathed the creature for sin and nothing else but sin His own people Deut. 32 1â— He abhored them because of the provoking of his sons and of his daughters God doth not make little reckoning of sin he doth not overlook it why should we 2. Watchfulness not only against less acts but lusts not only lusts but tendencies especially an ill habit of soul pride worldliness or sensuality Mark 3.37 What I say unto you I say unto all Watch. 3. With watching must go prayer Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak For God is our preserver we watch that we may not be careless and we pray that we may not be self-confident 4. Keep up heart government Pro. 25.28 He that ruleth not his spirit is like a city whose wall is broken down A thoroughfarâ— for temptations open to every comer Unbridled passions and affections will soon betray us to evil if anger envy grief fear be not under restraints as in a Town that is broken down and without walls the inhabitants may go and come at pleasure night and day there is nothing to hinder no gates no bars friend or foe there is nothing to hinder egress or regress so it is with an ungoverned soul. 5. Live always as in the sight of God John 3. Eph. 11. He that doth evil hath not seen God Job 31.3 Doth not he see my ways and count all my steps A serious sight of God is a great check and aw to sin will he force the Queen before my face Shall we sin when God looketh on 6. Serious covenanting with God or devoting our selves to him 1 Pet. 4.12 For as much 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 reased from sin that he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God and Rom. 6.13 Neither yeild ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 7. Humiliation for sin this checketh the pleasure we take in it this is begun in fear continued in shame and carried on further by sorrow and endeth in indignation we fear it as dawning we are ashamed of it as defiling we sorrow for it as 't is an act of unkindness against God and we have indignation against it as unsuitable to our glorious hopes and present interest Isa. 30.22 And thou shalt cast them away as a menstruous cloath thou shalt say unto it Get ye hence Hos. 14 8. Ephraim shall say What have I any more to do with idols This is the souls expulsive faculty 8. Thankefulness for the grace received 1 Sam. 25.32 Blessed be God that kept me from shedding of innocent blood Gen. 20.6 I withheld thee from sinning against me Disappointments of providence restraints of grace the power of saving grace Rom.
chops right and sometimes amiss why Because he hath an outward rule without him a line according to which he cuts the Timber but if you could suppose a Carpenter that could never chop amiss but his hand should be his Line and rule if he had such an equal poyse and touch of his hand that his very stroke is a Rule to itself he cannot err By this plain and homely comparison he did set forth the holiness of God and the Creature The holiness of the Creature is a rule without us therefore sometimes we chop and miss but Gods holiness is his Rule it is his Nature he can do nothing amiss Now let us consider his Humane Nature it was so sanctifyed since it dwelt with God in a personal Union that it was impossible that he could sin in the days of his flesh much more now glorifyed in Heaven And there will be use of both in the last Judgment but chiefly the righteousness that belongs to the divine nature For all the operations of Christ his mediatorial actions they are all done by God-man neither nature ceaseth in him Look as in the works of man all the External actions he doth they are done by the Body and Soul the Body works the soul works according to their several Natures yet both conspire and concur in that way that is proper to either only in some actions there is more of the Soul discovered as in a brutish action or action that requires strength more of the Body is discovered yet the Body and the Soul concurs So the two Natures all concur in Christs actions only in some works his Humane in others his Divine Nature more appears Look as in the works of his Humiliation his Humane Nature did more appear but still his Divine Nature manifested itself also he offered up himself as God-man But in the works that belong to his Exaltation and glorifyed Estate his divine nature appeared most So in this solemn Transaction wherein Christ is to discover himself to the World in the greatest Majesty and glory he acts as God-man only the Divine nature more appears and discovers it self because it belongs to his Exaltation 3. For Power A Divine power is also plainly necessary that none may withdraw themselves from this Judgment or resist and hinder the Execution of his sentence for otherwise it would be past in vain Tit. 2.13 Christ then comes to shew himself as the great and powerful God His power is seen in raising the dead in bringing them into one place in opening their Consciences that they may have a review and sense of all their actions and afterward in binding the wicked hands and feet and casting them into hell Mat. 24.13 The Son of man shall come from heaven with Power and great glory 4. His Authority I shall the longer insist upon this because the main hinge of all lyeth here and this will bring the matter home to the 2d Person to prove that Jesus Christ and no other but Christ he is to be the worlds Judge and it is his Tribunal before whom we must all appear By the Law of Nature the wronged Party and the Supream Power hath a right to require satisfaction for any wrong that is done Let us consider Christs Authority a little and weigh it in the ballance of Reason I say by the Law of Nature where there is no power publickly constituted where people live without Law and Government possibly there the wronged party hath power to require it he is the avenger But where things are better ordered where there is Law and Government left the wrong'd party should indulge his revenge and passion for his own interest therefore the Supream Power takes vengeance to itself and doth right and will challenge the parties that offend judge the matter that is in hand will make amends to those that are wronged either in body goods or good name Well both these things concur God is the wronged Party and the Supream Judge and therefore the judgment is devolved upon the Lord Jesus Christ. 1. He is the wronged Party that is offended with the sins of men for it is his Law that is broken his Authority that is despised his Glory that is trampled under foot It is true we cannot lessen Gods happiness by any thing that we can do all that we do it is but as a man that strikes at the Light that shines upon a Tree he may cause his Axe to fasten in the Tree but he hurts not the Light God is not really hurt there is no loss or happiness by any thing the Creature can do our good and evil extends not to him his essential Glory is still the same whether we obey or disobey please or displease honour or dishonour him that is eternally immutable he is neither lessened nor increased by any thing we can do he is out of the reach of all darts we cast at him we may fling up darts to Heaven hurt us they may not him But how is sin a wrong to God It is a wrong to his declarative Glory as he is the Soveraign Lord and Law-giver as a breach to his Law and contempt of his Authority Look as David when he sinned in the matter of Bathsheba he wronged Vriah but yet he says Psa. 51.4 Against thee thee only have I sinned The sin was properly against God God is the Author of the Light of Nature and the order of things which begets a sense of good and evil in our hearts and therefore who ever sins against the Light of Nature is responsible to God Conscience within him tells him he hath done something against God If a man be poor or sick his Conscience is not troubled for that but if he hath done something disorderly Conscience being Gods deputy his mind may be troubled about it if he hath committed Adultery or done any thing that is contrary to the Light of Nature his heart will be upon him and summons him to appear before God to answer for the wrong done to God I speak this because of the Gentiles But now for Christians God certainly gave the Law by Moses and gave the Law by Christ in the Gospel and therefore every sin of ours is an offence to God as being a breach of that order he hath established and the way of Government under which he hath put us 1 John 3 4. Sin is a transgression of the Law Laws cannot be despised but the Majesty of the Law-giver is also violated and therefore as God is the wronged Party God comes in to be our Judg to require satisfaction for the wrong we have done There is something indeed in this but God does not barely as an offended Party or as a Private Man would revenge himself where there is no publick Power constituted to do him right No He properly judgeth us as the Supream and Soveraign Lord and Governour of the World to whom it belongs as the Universal King to secure the ends of Government
The Godly will be brought in as one evidence to make them manifest parâ—ly as they endeavoured to do them Good Heb. 11.7 Noah condemned the World and the Saints shall Judge the World 1 Cor. 6.2 Now by their conversations hereafter by their vote and suffrage And partly as they might receive good from them As the Godly relieved Luke 16.9 And neglected Mat. 25. As they might have been visited and cloathed the Loins of the Poor Blessed Job Chap. 31.20 10. The circumstances of their evil actions Jam. 5.3 Your Gold and Silver is caâ—kered the â—â—st of them shall be a witness against you The circumstances of your sinful actions shall be brought forth as arguments of conviction Hab. 2.11 The stone shall cry out of the Wall and the beam out of the Timber shall answer it Though none durst complain of oppressors yet the materials of their buildings shall witness against them A kind of Antiphony heard by Gods justice The stones of the Wall shall cry Lord we were built by rapine and violence the beam shall answer true Lord even so it is the stones shall cry vengeance Lord upon our ungodly owner and the beam shall answer woe to him because his house was built with blood though all should be silent yet the stones will not hold their peace Vse 1. If we must appear so as to be made manifest Oh then let us take heed of secret â—in and make Conscience of avoiding it as well as that which is open for in time it will be laid open Achan was found out in his Sacriledge how secretly soever he carryed it Joshua Chap. 7. Ananias and Sapphirahs Sacriledge in keeping back part of what was dedicated to God Acts 5. Gebazi in affecting a bribe 1 Kings 5.26 Went not my spirit with thee Meaning his Prophetick Spirit Doth not God see and will not he require it Alas we many times make conscience of acts but not of thoughts and yet according to Christs Theology malice is heart-murther lustful inclinations are heart Adultery proud Imaginations are heart-Idolatry and there may be a great deal of evil in discontented thoughts and repinings against Providence Psal. 73.22 shall we repent of nothing but what man seeth Eph. 5.12 It is a shame even to speak of those things which are done of them in secret A serious Christian is ashamed to speak of what secure persons are not ashamed to practice if they can hide it from men the all seeing-eye of God layeth no restraint upon them uncleanness usually affecteth a vail of Secresy but Whoremongers and Adulterers God will judge Heb. 13.4 'T is said God will Judge them because usually this sin is carryed so closely and craâ—tily that none but God can find them out but certainly God will find them out none can escape Gods discovery all things are naked in his sight Let no man then Imbolden himself to have his hand in any sin in hopes to hide his Counsel deep from the Lord and his works in the dark Isa. 29.15 God knoweth the thoughts of the heart afar off and Psa. 139.2 Whither shall I go from thy presence and whither shall I fly from thy Spirit God knew what the King of Assyria spake in his secret Chamber 2 Kings 6.12 Knew the secret thoughts of Herods heart which it is probable he never uttered to his nearest friends concerning the murthering of Christ Matth. 2.13 But to end this consider the aggravations of these sins that are secret and hidden although to be an open and bold sinner is in some respects more then to be a close private sinner because of the dishonour done to God and Scandal to others and impudency in the sinner himself yet also in other respects secret sins have their Aggravations 1. The man is conscious to himself that he doth evil therefore seeketh a vail and covering would not have the World know it if open sins be of greater infamy yet secret sins are more against knowledge and conviction To sin with a consciousness that we do sin is a dreadful thing Jam. 4.17 You live in secret wickedness envy pride sensuality and would fain keep it close This is to rebel against the light and to stop the mouth of conscience which is awakned within thee 2. This secret sinning puts far more respect and fear upon men than God and is palliated Atheism What unjust in secret unclean in secret Envious in Secret disclaim against Gods Children in secret neglect duties in secret sensual in secret Oh then wicked wretch thou art afraid men should know it and art not afraid God should know it What afraid of the eyes of man and not afraid of the Great God Thou wouldest not have a Child see thee do that which God seeth thee to do A Thief is ashamed when he is found Jer. 2. Can man damn thee Can man fill thy Conscience with terrours Can man bid thee depart into Everlasting Burnings Why then art thou afraid of man and not of God 3. The more secret any wickedness is it argueth the heart is more studious and industrious about it how to contrive it and bring it about as David plotted Vriahs death And Joshua 7.11 They have stolen and dissembled also and even put it among their own stuff And Acts 5.9 How is it that ye have agreed together to Tempt the Spirit of God In Secret sins there is much Premeditation and Craft and Dissimulation used 2. VSE is to shew the folly of them who rather take care to hide their sins then get them pardoned 1. God hath promsed pardon to an open confession of sin Prov. 28.13 He that hideth his sin shall not prosper but he that confesseth and forsaketh his sin shall find mercy He hath promised it in mercy but bound himself to perform it in righteousness 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them David pleadeth it Psal. 51.3 Cleanse me from my secret sin for I acknowledge my transgression And God doth certainly perform it to his Children When David said I have sinned 2. Sam. 12.13 against the Lord Nathan said the Lord hath put away thy sin thou shalt not die And this he acknowledged with thankfulness Psa. 32.5 I said I would confess and thou forgavest This is the right course which men should take confess their sin with grief and shame and reformation we have not our quietus est till this be done 2. Notwithstanding all this man naturally loveth to hide and cover his sin Job 31.33 If I have covered my transgression as did Adam by hiding mine iniquity in my bosom More hominum so Junius Hos. 6.7 They like men have transgressed the covenant 'T is in the Hebrew like Adam or Adams name is mentioned because we shew our selves to be right Adams race by hiding and excusing our sin First From men we hide them as Saul dealeth with Samuel 1 Sam. 15.13 15. Gehazi with Elisha Ananias and Sapphira with Peter Acts 5.8 They
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
If Christ came to save sinners I am sinner enough for Christ to save creeping in at the back-door of a promise God hath opened the way for all if they perish 't is through their own default He hath sent Messengers into the World Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned And if you are within hearing the Gospel you have more cause to hope than to scruple Acts 13.26 To you is the word of salvation sent Not brought but sent Know it for thy good Job 5.27 And rowse up your selves what shall we say to these things Rom. 8.39 If God be for us who can be against us 4. Though weak in faith and love to God yet Christ died one for all The best have not a more worthy Redeemer then the worst of sinners Go preach the Gospel to every creature Exod. 30.15 The Rich and Poor have the same ransom 1 Cor. 1.2 Jesus Christ theirs and ours And Rom. 3.22 Even the righteousness of God which is by faith in Jesus Christ unto all and upon all that believe for there is no difference And 2 Pet. 1.1 To them who have obtained like precious faith with us A Jewel received by a Child and a Giant 't is the same Jewel So strong and weak faith are built upon one and the same righteousness of Christ. 2. Let us devote our selves to God in the sense of this love to walk before him in all thankful obedience Christ hath born our burden and in stead thereof offered his burden which is light and easie he took the curse upon him but we take his yoke Mat. 11.29 He freely accepted the work of Mediatour Heb. 10.7 Will you as freely return to his service SERMON XXVIII 2 Cor. 5.14 Then were all dead WE have handled the intensiveness of Christs love he died the extent how for all is to be interpreted now the fruit dying to sin and living to righteousness The first in this last clause Then were all dead not carnally in sin but mystically in Christ dead in Christ to sin In the Original the words run thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not dead in regard of the merits of sin but dead in the merits of Christ for the Apostle speaketh here of death and life with reference and correspondence to Christs death and resurrection as the original pattern of them in which sense we are said to die when Christ died for us and to live when he rose again 2. He speaketh of such a death as is the foundation of the Spiritual life he died for them then were all dead and he died for them that they might live to him that died for them and rose again Our translation seemeth to create a prejudice to this exposition were dead in the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all died or all are dead that is to sin the World and self interesâ—s And besides it seemeth to be difficult to understand how all Believers were dead when Christ died since most were not then born and had no actual existence in the World and after they are converted they feel much of the power of sin in themselves Ans. They are comprized in Christs act done in their name as if they were actually in being and consenting to what he did In short they are dead mystically in Christ because he undertook it Sacramentally in themselves because by submitting to baptism they bind themselves and profess themselves ingaged to mortify sin Actually they are dead because the work at first conversion is begun which will be carryed on by degrees till sin be utterly extinguished Doct. That when Christ died all Believers were dead in him to sin and to the World 'T is the Apostles inference then were all dead The expression should not seem strange to us for there are like passages scattered every where throughout the Word 1. Therefore I shall shew you first that this truth is asserted in Scripture 2. I will shew you how all can be said to be dead since all were not then born and had no actual existence in the World 3. How they can be said to be dead to sin and the World since after conversion they feel so many carnal motions 4. What use the death of Christ hath to this effect to make us die to sin and the World 1. That this truth is asserted in Scripture To this end I shall propound and explain some places The first is Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should no longer serve sin In that place observe 1. The notions by which sin is set forth 'T is called by the names of the old man and the body of sin and simply and nakedly possibly by the old man natural corruption may be intended by the body of sin the whole mass of our acquired evil customs by sin actual transgression Or take them for one and the same thing diversly expressed in-dwelling sin is called an old man A man it is because it spreadeth its self throughout the whole man The Soul for Gen. 6.5 't is said every Imagination of the thoughts of his heart is only evil continually The Body Rom. 6.19 As you have yielded up your members Servants to uncleanness and to iniquity unto iniquity And 't is called an old man as grace is called a new man and a new creature and it is so called because it is of long standing it had its rise at Adams fall Rom. 5.12 Whereas by one man sin entred into the World and death by sin so that death passed upon all because all had sinned And it hath ever been conveyed since from Father to Son unto all descending from Adam Psa. 51.5 Behold I was shapen in iniquity and in sin did my Mother conceive me So that 't is born and bred with us And Partly because in the godly 't is upon the declining hand and draweth towards its final ruine and expiration De jure 't is an old antiquated thing not to be cherished but subdued De facto 't is upon declining and weakning more and more And this old man is afterwards called the body of sin the whole Mass of habitual sins composed of divers evil qualities as the body of divers members this is our enemy 2. Observe in the place the priviledge that we have by Christs Death That our old man was crucified with him That is when Christ was crucified And the Apostle would have us know this and lay it up as a sure principle in our hearts the meaning is then there was a foundation laid for the destruction of sin when Christ dyed namely as there was a merit and a price paid and if ever our old man be crucified it must be by vertue of Christs death 3. Observe the way how this merit cometh to be applyed to us Something there must be done on Gods part in that expression that the body
Sermon 29 is the last Sermon and what follows with Sermon 30 is the first Sermon on this verse FRom these words we have the 2d fruit of Christ's Death and Purchase he died that we might die in conformity unto his Death and he died that we might live with a respect to his Resurrection and therefore as I have spoken of our dying by the Death of Christ so must I speak now of our living in the Life and in the Resurrection of Christ. His Death is the Merit of it but his Resurrection is the Pattern and Fountain of it His Death is the merit of it for it is repeated here again He did not only die that we might die but he died that we might live He died for all that they which live should not henceforth live unto themselves c. But then his Resurrection is the Pattern and the Fountain of it for therefore is the clause inserted that they might live to him that died for them and rose again Now in this verse there are two things 1. The fruit itself The new life with respect to the Resurrection of Christ And he died for all that they might live 2. The aim tendency ordination of that life which is to refer all our Actions to Gods Glory to guide them by Gods will That they should from henceforth live not to themselves c. Now this end aim and tendency of the new life 't is propounded Negatively Not unto themselves This is mentioned because a man cannot live to God till he hath denied himself Spiritual life is but a recovery out of self-love Before the Fall there was no such thing as Self contrary to or distinct from God set up either in an opposite or divided sense from God But when Man fell from God self interposed as the next Heir as an Idol not God therefore the great work and care of Religion is to draw us from self to God Not to themselves that is not to their own wills ends and interests But it is positively exprest too that they should live according to the will and for the glory of God For the first of these the fruit itself I shall speak of the life itself that we have by vertue of Christs Resurrection that they which live that is Spiritually some indeed expound it Judicially they that live in a Law sense they are freed from death to which they were obliged by Adam and which they deserved by the merit of their own sins But though that be included it is not the full and formal meaning of the clause For as the Death mentioned in the former verse is to be interpreted of the Mystical Death so by consequence this Living is to be interpreted of the Spiritual Life by bestowing of the Holy Ghost upon us Of this I shall speak under this point namely Doct. That by vertue of Christs Death and Resurrection Christians obtain the grace of a new life In opening of this I shall 1. Shew that there is a Spiritual Life and what it is 2. The respect that it hath to the Resurrection of Christ as the Spiritual Death hath to his Death First That there is a Spiritual Life There is a Natural and Human Life and there is a Spiritual and Heavenly Life The Natural and Human Life is nothing but the civil and orderly use of Sense and Reason and there is a Spiritual and Heavenly Life which is nothing but supernatural Grace framing and disposing the whole Man to live unto God It is supernatural Grace because we have it by vertue of our union with Christ John 6.57 As I live by the Father so he that eateth me shall live by me Mark when we have eaten Christ when we are united to Christ that is take it out of the Metaphor as our Food becomes one with our substance so when we are united to Christ so as to become one Spirit then we live by the influence and vertue of his Spirit In the Life of Nature we live by the influence of his general Providence but in the Life of Grace by the power of the Holy Ghost therefore it is called The Life of God Eph. 4.18 Being alienated from the Life of God that is to say that Life which God worketh in us by the communication of his Spirit Now by this supernatural Grace this gift of the Spirit we are framed to live unto God For this life as it hath another principle distinct from that of the Natural Life so it hath another end The operations of the Creature are sublimated and raised to a higher end Here in the Text the Apostle shews the ordination and tendency of this Life that it is not to our selves but it is to him that died for us and rose again And Gal. 2.19 I am dead to the Law that I might live unto God It is a Life whereby a man is enabled to act and move towards God and for God as his utmost end and his chief good The Natural Life is to itself as water riseth not beyond its Fountain and that which is born of the flesh can go no hâ—gher then as fleshly Inclinations carry it But the Spiritual Life is a power enabling us to live unto God Rom. 14.8 Whether we live we live unto God c. when we only mind self-interest and act for the conveniencies and interests and supports of the outward Life then we do but walk as men 1 Cor. 3.3 This is but according to the motions and to the bent of a Natural Principle But if we would live as Christians or as new Men then we must live at a higher rate God must be at the end of every action Thus you see what it is Now because of the Term Life I shall shew 1. The Correspondence 2. The difference between it and the common Life First The Correspondence and likeness that is between the common Life that other men live and this life of Grace that Christ died for us that we might live and is wrought in us in conformity to his Resurrection for therefore they go under the same name They are alike in many things 1. The Natural Life supposes Generation so does the Spiritual which is therefore exprest by Regeneration or by being born again John 3.3 1 John 2 27. Now look as in Natural Generation we are first begotten and then born so here there 's an Act qua Regeneramur by which we are begotten again and qua Renascimur by which we are born again There is an Act of God by which we are begotten again viz. by the powerful influence of Grace upon our Hearts accompanying in the Word James 1.18 and there 's an Act of God by which we are born again viz. when the New-creature is formed in us and begins to discover it self Being born again not of Corruptible Seed but of Incorruptible Effectual calling and Sanctification are these two Acts by the one we are begotten by the other born the one may be called
God by him The true notion of Christs death is the Sacrifice of atonement now in the Sacrifices of atonement they were to come with brokenness of heart confessing sin over the head of the beast Psal. 51.17 Owning the Messiah to come and a stipulation of obedience Psa. 50.5 Gather my Saints together that make aâ— Covenant with me by Sacrifice Well then when in a broken hearted manner we make our claim by Christ thankfully acknowledging our Redeemers grace and sue out our release and discharge in his name and devote our selves to God then our right is begun The evidence of this right is when Faith is made fruitful in holiness God is an holy God and Christ came not to make God less holy He may be reconciled to our persons but never to our sins sin ever was and ever will be the make-bate between God and us Isa. 59.2 Your sins have separated between you and me There must be a zealous renouncing of all things that have bred estrangement between us and God Every thing in this reconciliation implyeth holiness The party with whom we do reconcile God and he must not lightly be offended but pleased Col. 1.10 That ye might walk worthy of the Lord unto all pleasing Tender of offending God The nature of the reconciliation is mutual we with God as well as God with us A real change goeth along with the relative or else we are taken for enemies still Psal. 68.21 The Covenant is a league offensive and defensive Pax nostra bellum contra Satanam We cannot be at peace with God till faln out with sin we resolve to war against the Devil the World and the flesh you must not make him a Patron and Pandar to your lusts Exod. 23.20 21 22. Behold I send an Angel before thee to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voice provoke him not for he will not pardon your transgressions for my name is in him But thou shalt indeed obey his voice and do all that I speak then I will be an enemy to thy enemies and an adversary to thy adversaries We must carry our selves with great reverence to the Angel of the Covenant 1 Cor. 10.9 The sanctifying grace of the Spirit for the application of the merit of Christ and the gift of the Spirit are inseparable God will not pardon our sins while we remain in them we must be sanctified and justifyed then we shall have peace comfort What peace as long as the Whoredom of thy Mother Jesabel remaineth Men that sin freely know not what peace with God meaneth This holy friendship which resulteth from the Covenant implyeth an indignation against sin Hosea 14.8 What have I any more to do with idols And Isa. 30.22 Thou shalt cast them away as a menstruous cloath thou shalt say unto it get ye hence 3. How far Christ is concerned in it and why 1. God was resolved to lose no honour by the fall of man but to keep up a sense of his Justice Goodness and Truth 1. His Justice T was not fit that any of his Attributes should fall to the ground especially his Justice the sense of which is so necessary for the Government of the World Rom. 3.5 6. Is God unrighteous that taketh vengeance God forbid How then shall God judge the World If God be not known for a just God we cannot know him for the Governour of the World Well then there was a condecency in it that mercy should be dispensed so that Justice should be no loser now God saw that men could not keep up the Honour of his Justice our prayers tears repentance will not do the deed without something else If the Devils were supposed to be sorrowful for their sins they would not be reconciled because they had no surety to die for them and repair the honour of Gods Justice In pitty God would not destroy all mankind therefore findeth out a surety if they had suffered they would only be satisfying rather than to satisfy and to have satisfied But now Christ hath declared his righteousness Rom. 3.24 25. For the remission of sins 2. His holiness which is the Pattern of the Creatures perfection Such was Gods hatred of sin that he would not let it go without a mark or brand he would be known to be an holy God and that 't is not an easie thing to regain his favour if we yield to sin People are apt to look upon it as a matter of nothing 't is an easie matter to sin every fool can do that but when the breach is made 't is not easie to reconcile again none but the Son of God can do that God stood upon a valuable compensation 1 Pet. 1.18 We are not redeemed with corruptible things such as silver and gold but by the precious blood of the Son of God The Son of God by the highest act of obedience and self-denyal must bring it about for a caution to us that we might not lightly break the law or have favourable thoughts of sin any more 3. His truth God made a Covenant with Adam in the day thou eatest thereof thou shalt surely die Adams sin was mainly the sin of unbelief and presumption of impunity is very natural to us all therefore the Law must have death to keep up its authority lest the threatning should seem a vain scar-crow either from the sinner himself or from his Surety 2. Christ was a fit Mediator 1. Because of his mutual interest in God and us Job 9.33 He is beloved of the Father and hath a brotherly compassion to us He did partake of the nature of both parties he was Man to undertake it in our name God to perform it in his own strength 2. He is able to satisfy All the Angels in Heaven could not lay down a valuable consideration But he is able to save to the uttermost Heb. 7.26 Christ undertaketh to pacify Gods Wrath and to take away our enmity also and so to bring us to God USE 1. Let us admire the mercy and grace of God God was in Christ reconciling the World to himself To this end consider 1. This is an ancient mercy of an old standing Eph 1.4 He hath chosen us in Christ before the Foundation of the World And 1 Pet. 1.20 Who verily was foreordained before the Foundation of the World but manifested in these last times for you And who are we that the thoughts of God should be taken up about us so long ago Nothing went before Creation but meer and naked Eternity Then was this business transacted between the Father and the Son the result of Gods eternal thoughts 2. God is first in the design he who is the wronged party the highest Judge of whose vengeance we stand in dread of whom we beg pardon we were first in the breach but God in the design of love the motion of sending a Saviour and Redeemer into the World
The benefit intended to us that we might be the righteousness of God 2. When we are made partakers of this benefit in him when actually united to Christ Let us explain these circumstances 1. What was done in order to our reconciliation and there 1. The innocency of Christ as Mediator he knew no sin that is practically and Experimentally but was an innocent pure and sinless person otherwise theoretice and speculativè he knew what sin was in its nature and what it will be in its effects and fruits The innocency of Christ is elsewhere asserted John 8.46 Who convinceth me of sin And 1 Pet. 2.22 He did no evil neither was guile found in his Mouth Jesus Christ our Mediatour was free of the least transgression of the Law of God or any defect or inconformity thereunto for he was compleatly obedient to the whole will of God both in heart and practice Matth. 3.15 For thus it becometh us to fulfil all righteousness By his miraculous conception he was exempted from the contagion of Original sin others are defiled with it Job 14.4 Who can bring a clean thing out of an unclean No not one But Christ was exempted Luke 1.31 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called Jesus And from all actual transgressions Though the strongest of Satans fiery darts were shot at him yet there was nothing to befriend a temptation John 14.30 The Prince of this World cometh and hath nothing in me And it was needful our Redeemer should be so that he might be lovely to God Psa. 45.7 Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with the Oil of Gladness above thy fellows And to all the Saints Cant. 5.16 His Mouth is most sweet yea he is altogether lovely Christs innocency hath a double use It serveth for satisfaction and for example For satisfaction that we might know that he did not endure these sufferings as a punishment of his own sin he knew no sin that is â—â—th and experimental approbative knowledge To know signifieth in the Hebrew dialect to love to act to like He knew what it was to suffer for sin but he knew not what it was to commit sin he suffered for sin the just for the unjust to bring us to God 1 Pet. 3.18 There was a necessity of his holiness both as Priest and Sacrifice Heb. 7.26 27. Such an high Priest became us who is holy harmless undefiled separate from sinners And as a Sacrifice that he might be compleatly lovely and acceptable to God as being represented by all those spotless Lambs which as Types of him were offered under the Law John 1.29 Behold the Lamb of God that taketh away the sins of the World And 1 Pet. 1.19 But with the precious blood of Christ as of a Lamb without blemish and without spot In short our High Priest must be without sin and he must offer an unspotted Sacrifice that he may satisfy Gods Justice merit his favour and enter Heaven and by his intercession procure the actual remission of sins and our full and everlasting salvation So for example that he might be a perfect pattern of holiness to all his followers that they may purify themselves as Christ is pure 1 John 3.3 Not for example only I confess for then Christ needed not to be made sin that is a sin offering or to bear the punishment of sin but yet for example as well as expiation For we must be holy as he that hath called us was holy 1 Pet. 1.15 And we are to walk as he walked 1 John 2.6 Head and Members must be all of a piece or else the Mystical Body of Christ would be monstrous and disproportionate 2. The second thing is the ordination of God He hath made him to be sin for us Two expressions must be explained sin and made 1. Sin Mark 't is not said that God made Christ a sinner but he hath made him sin which I note to prevent bold and daring glosses for wit will play the wanton with such expressions Some have said that Christ was maximus peccator because he stood in the Room of all the rest but this is harsh and of an ill sound Here is enough in the expression its self we need not strain it higher Sin is taken in Scripture sometimes for the punishment of sin sometimes for a Sacrifice for sin or a sin offering 1. By a Metonymy of the cause for the effect sin is put for the punishment of sin as Gen. 4.13 My â—in is greater than I can bear He meaneth Poena Peccati the punishment And verse the 7 th Sin lieth at the door the punishment is at hand and will certainly come on So Heb. 9.28 Christ will come without sin Not only free from its blot for so he was ever holy harmless separate from sinners but from its guilt and punishment which he took upon him in our name 2. By a Metonymy of the Adjunct for the Subject sin is put for a sin offering or a Sacrifice for sin piaculum in Latin is both a sin and a Sacrifice for sin So the Priests are said to eat the sins of the people Hos. 4.8 That is the sacrifices for sin minding nothing but to glut themselves with the fat of the offerings a part of which fell to the Priests portion and so it must be understood here he was made sin for us that is an expiatory Sacrifice for our sin So Paul applyeth it in these two senses to Christ Rom. 8.3 God by sending his Son in the similitude of sinful flesh by sin hath condemned sin in the flesh That is by the Sacrifice abolished sin or the punishment put an everlasting brand upon it to make it hateful to the Saints 2. The word made is to be explained For here is no word but what is emphatical and hath its weight That signifieth Gods solemn ordination and appointment for to make is to ordain as Mark 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Made or ordained twelve Disciples And Acts 2.36 Made to be Lord and Christ. Which is not referred to his Nature and Substance but to his Estate and Condition So God made him that is ordered him to bear the punishment of sin or to become a Sacrifice for sin In other places 't is said Isa 53.6 The Lord laid upon him the iniquities of us all So Isa 53.10 It pleased the Father to bruise him he put him to grief The punishment and curse of sin was imposed upon him So that our Saviour had all the sins of the Elect upon him by imputation bearing the punishment of them himself 3. The end of what was done about Christ Where 1. The benefit intended That we might be made the righteousness of God that is that we might be just with that righteousness which God giveth imputeth and approveth Mark here four things 1. Righteousness is the
Believers is Holiness Therefore if his Judgment be right by producing this Fruit and Effect it must be justified A Judge is to proceed Secundum regulas Juris allegata probata as to the partyes judged And because in the day of Judgment the Covenant of Grace hath the force of a Law therefore it belongeth to Christ as a Judge to see we have fulfilled the Condition of it which is Faith And that our Faith is true is proved by Works When we are first pressed with Sin because the Promise of Justification or Remission of Sin requireth Faith it must be embraced by Faith and taken hold of by Faith our Faith must pitch upon it draw Comfort from it even before good Works are done by us But because the next Accusation will presently arise as if our Faith were not true we must be justified from this Accusation by good Works Not be contented with one or two good Works but abounding in all that thus we may be justified more and more and approved by our Judge 4. That Faith is implyed in all the Works mentioned is evident 1. From Christ's scope The Manner of judging those in the Visible Church is intended And 2. The Expression sheweth it for 't is Christ they respected in his Members Now it requireth Faith to see Christ in a poor Beggar or Prisoner to love Christ in them above our worldly Goods and Actually to part with them for Christ's sake Self-denyal is the Fruit of Faith 'T is not meerly the Relieving of the Poor but the doing of it as in and to Christ. 3. There is a near link between Faith and Works Faith is not sound and perfect unless it produce these Works and these Works are not acceptable unless they were the VVorks of Faith and done in Faith II. The Second Doubt is Whether the good Works of the Faithful shall be only mentioned and not the Evil I Answer So some would collect from this Scheme and Draught set down by Christ 'T is a Probleme disputed with Probabilities on both sides by good Men. Some reason from the terms by which Pardon is expressed As by the Blotting out of Sin Remembring Transgressions no more Cast into the depths of the Sea 'T is like God will cover them because repented of and forgiven in the World On the other side they urge The exact Reckoning Rev. 20.11 The general Particles 2 Cor. 5.10 and â—ccles 12.13 And that for every Idle word that men shall speak they shall give an Account thereof in the day of Judgment Matth. 12.36 I would not interpose I cannot say absolutely that their Sins shall not be mentioned at all for Acts 3.19 't is said Repent â—e therefore and be converted that your sins may be blotted out when the times of Refreshing shall come from the presence of the Lord. Certainly not to their Trouble and Confusion Possibly not particularly These Scriptures are not cogent to prove they shall For it may be meant distributively All the Evil of the Wicked and the Good of the Godly Howevever these Scriptures should breed an Awe in our Hearts III. A Third Doubt is That only Works of Mercy and Charity rather than Piety are mentioned by our Lord and Saviour I Answer 1. 'T is clear that the Special is put for the General and an Act of Self-denying Obeaâ—nce is put for all the rest In other Places a more general Expression is put as Matth. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and thâ—n hâ— shall reâ—ard every Man according to his Works And 2 Cor. 5.10 For we must all appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad And Rev. 20.12 And I say the Dead small and great stand before God and the Books â—ere opâ—ned and another Book was opened which is the Book of Life And the Dead were judged out of those things which were written in the Books according to their Works And therefore Acts of Mercy are not intended to be cryed up alone as separate from all other Acts of Piety and Charity to God and Men yea all Acts of Charity for which we are accountable unto God are not mentioned Comforting the Afflicted Reproving the Faulty Instructing the Weak Counselling the Erring Praying for others Therefore under these Works of Charity all the Fruits of Faith are understood and the real gracious Constitution of the Heart that must produce them 1 Cor. 13.3 And though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christ doth not express that so plainly because he would shew that this Judgment shall proceed according to what is visible and sensible 2. Christ singled out Works of Mercy for the Evidence because the Jews had been more exact and diligent in the observing the Ceremonies of External Worship but negligent of these things Therefore doth God so often by the Prophets tell them of Mercy above Sacrifices Hosea 6.6 For I desired Mercy and not Sacrifice and the Knowledge of God more than burnt Offerings And Mercy above Fasting Isa. 58 6 7. These are Duties never out of Season and including a real Benefit to Mankind God preferreth them before External Rites of Worship 3. These are most evident and sensible Discoveries and so fitted to be produced as Fruits of Faith There is a Demonstration of the Soundness of it A signis notioribus These are most conspicuous and so fittest to justifie Believers before all the World who reckon Good and Evil most by the Bodily Life Therefore doth Christ instance in Acts of Bodily rather than Spiritual Charity Not in Reproving Converting Counselling but in Feeding and Cloathing 4. These are Acts wherein we do exercise Faith and Self-denyal In imparting Spiritual Gifts to others we lose nothing our selves as our Candle loseth nothing by communicating Light to another Christ would have us venture something on our Heavenly Hopes and not please our selves with a Religion that costs us nothing and puts us to no Charges Alms is an expensive Duty here is something parted with and that upon Reasons of Faith Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Dayes Prov. 19.17 He that hath pity upon the Poor lendeth unto the Lord and that which he giveth them will he pay it again 5. Christ would hereby represent the Excellency of Charity and commend it to the Covetous niggardly World 'T is the Duty wherein we do very much resemble God and Christ And all his Followers should be like him These are all Works of God To Feed the Hungry Cloath the Naked Visit the Sick we imitate him in this are Instruments of his Providence Mercy is a very lovely thing an imitation of the Divine Nature Our Lord told us Act. 20.35
he was Wise Powerful and Good but they were unhappy in their determination of his Worship they sat a brood and proved but Fools They professed themselves to be Wise but became Fools Rom. 1.22 While they intended him Honour they carved to him the greatest contempt whilst they would express him in the Image of the Creatures they dishonoured him Natural Light is but small in it self and Corruption maketh it less They knew nothing of the misery of Man and the Remedy by Christ our Fall in Adam Original Sin and the Work of Redemption were Mysteries to them they could not dream of these things when they were revealed they counted them Foolishness They spoke of Vertue as a moral Perfection of Vice as a stain of Nature but nothing of Righteousness and Sin as relative to the Covenant of God God used the Heathen as Instruments to put Nature to the highest extent How may we pity them that they could go no further and admire God's Mercy to us that we being weaker than they in natural Gifts are yet stronger in Grace that a Boy out of a Catechism should know more than they Their Misery was great in abusing the Light of Nature our Misery will be greater and Damnation double if we abuse the Light of Nature and Grace 2. Above the Jewes whom God acquainted with his Statutes above all other Nations They knew little of the Name of God in comparison of what we know Therefore Moses desires to know God's Name Exod. 3.13 And it is said Judges 13.18 Why askest thou after my Name seeing it is secret The Divine Glory was hidden and under a Vail In those Appearances of Christ little was known in respect of what was known at his Incarnation It is spoken in reference to the present Dispensation Some notice they had of this Mystery God acquainted them with his Name by degrees as Exod. 6.3 I appeared unto Abraham unto Isaac and unto Jacob by the Name of God Almighty but by my Name IEHOVAH was I not known to them God had made himself known by other Names to the Fathers by the Name of God Almighty the Name IEHOVAH that should be an Appellation among his gathered People giving a Being to his People and making good his Promises Afterwards I am the God of Abraham the God of Isaac the God of Jacob as more relating to the Covenant Afterwards Jer. 23.5 6. I will raise up to David a Righteous Branch this is the Name whereby he shall be called THE LORD OVR RIGHTEOVSNESS Then God will be known by his Grace justifying his People and accepting them for Christ's sake But in the New Testament all is open and clear he is called the God and Father of our Lord Jesus Christ Ephes. 1.5 Then God the Father and the Mediator were clearly made known Alas the Jewish Church knew little of the Doctrine of the Trinity the Distinction of the Persons the Quality of the Mediator the Way of Salvation What they knew was obscured and the Doctrine of the Messiah horribly depraved Vse Let us bless God for the Word and take heed unto it as to a Light shining in a dark Place What would be our Condition if we had not the Scriptures among us We should be no better than Salvages in the Wilderness or as the Body without the Soul the Earth without the Sun God might immediately have revealed himself to Man he that made the Heart can instamp it with the Knowledg of his Will But he would state his Doctrine into a setled Course that we might not coin Oracles to our selves or obtrude Fancies on others We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure word of Prophecy whereunto ye do well that ye take heed as to a Light that shineth in a dark place 2 Pet. 1.19 He knoweth to what Liberty we incline in preaching Divine Things No more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those divers Ways and Manners wherewith God spake in times past to our Fathers by the Prophets Heb. 1.1 After the closing of a perfect Canon there needed nothing but ordinary Revelation This is sufficient to Salvation if there were no Book else if the World were full of Books and this only were wanting there were no certain way nor Rule to Heaven Here is God's Heart discovered to us and our Hearts to our selves it is a ray of the Face of God in Christ. John 1.18 No Man hath seen God at any time the only begotten Son of God that lay in the Bosom of the Father he hath declared him Satan hath been ever maligning this Light that he might more securely domineer in the World Christ undertook he would declare God's Name to his Brethren and here he hath done it O let it it come with Divine Authority upon your Hearts in all the Precepts Promises Threatnings of it that you may come to a nearer sight of God and your selves 4. Observe The Necessity of a Divine Light before we can understand the Things of God I have manifested thy Name c. 1. There must not only be an outward sure Rule of Doctrine but an inward Light We can have no savory Apprehensions of the Things of God till Christ himself become our Teacher the Son of God must always be the Interpreter of his Father's Will He is the Word that speaketh to the Heart All Men by Nature are ignorant of the Name of God without any saving-Knowledg Ephes. 5.8 Ye were sometimes Darkness not only in the Dark but Darkness it self but now ye are Light in the Lord that is enlightned by his Spirit This is proper to the Elect those who are given to him The Church is Christ's open School the Scriptures our Book the Ministers are the Ushers and Christ is the inward Teacher Some are only taught by the Ministers others are taken aside and taught by Christ himself in private His Publick Lectures are read to all Hearers but the Elect are taught of God John 6.68 Lord to whom shall we go thou hast the Words of Eternal Life Others may hear the Word but they perish in their own blindness and unbelief Some play the Truants in Christ's School they will not hear they pass Judgment on themselves Acts 13.48 As many as were ordained to Eternal Life believed The whole City was met to hear but none believe but the Elect and the Apostle doth not say As many as believed were ordained to Eternal Life but as many as were ordained believed It is not given to all Matth. 13.11 It is given to you to know the Mysteries of the Kingdom of Heaven but to them it is not given All the Difference is in the Will of God so that the Scholars in this kind are the Called according to his Purpose Christ's teaching is of no larger extent than his Father's Election Some School-masters besides their common Care do teach such Children a-part as they love most they take them and point with the Finger So doth Christ manifest himself to those that are
Grounds practise upon this Truth that Christ came out from God 3. Chuse out to your selves faithful Teachers such as Christ was delivering the Word with Authority and Faithfulness to God and Men such as do not seek their own things fear no Man's Face and come with the powerful Evidence and Demonstration of the Spirit And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal that they may have a Testimony of Christ speaking in them 1 Cor. 15.3 that he teacheth in and by them they should be assured of their Doctrine that Christ brought it out of his Father's Heart not speaking by rote like Parrots 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life that which our Hearts have felt that which we have not by rote nor by guess but by experience 1 Tim. 6.13 Jesus Christ witnessed before Pontius Pilate a good Confession 3. Observe Christ's gentleness in bearing with their Failings Now they have known It was a long time e're they could be gained to a sence of his Divine Power therefore he chargeth them with hardness of Heart Mark 6.52 They considered not the Miracle of the Loaves for their Hearts were hardned So Mark 8.17 Perceive ye not yet neither understand Have ye your Hearts yet hardned And now in his Intercession to his Father he mentioneth not their Hardness nor the obstinacy of their Prejudices nor their present Weakness but their Knowledg Now they know they have been obstinate but he covereth that at least doth but imply it How willing is Christ to spread a Garment on our Nakedness Past Sins shall not hurt us when they do not please us When a Man turneth from Grace to Sin then all his Righteousness is forgotten Ezek. 18.24 All his Righteousness that he hath done shall not be mentioned So he that turneth from Sin to Grace or from Grace to Grace ver 22. All his Transgressions that he hath committed they shall not be mentioned unto him it is all undone by Repentance and Reformation How do Men differ from Christ we upbraid Men with past Failings when they are repented of It is hard to put off the reproach of Youth when God maketh them Vessels of Mercy they will not suffer them to be Vessels of Honour Hi homines invideant mihi gratiam divinam As the elder Brother upbraideth the reformed Prodigal Luke 15.30 As soon as this thy Son was come which hath devoured thy Living with Harlots thou hast killed for him the fatted Calf This is an envious Disposition and cross to God you go about to take off the Robes of Honour which God hath put upon them and to dispoil them as the Spouse was of her Ornaments 4. Observe What is the chief Object of Faith to believe the divine Authority and Commission of Christ and that his Power to dispense Salvation to the Creatures was given him from his Father There is a world of Comfort in this The Father being first in order of the Persons is to be look'd upon as the offended Party and as the highest Judg. 1. He is to be look'd upon as the offended Party All Sin is against God Psal. 51.4 Against thee thee only have I sinned and done this Evil in thy sight He had offended Vriah abused Bathsheba the Injury was against them but the Sin against God against thee thee only This may be referred to all the Persons but it chiefly concerneth the first Person to whom we direct our Prayers and who is the Maker of the Law Christ the second Person satisfied for the breach of it It is against thee thee only Now this is our Comfort that our Guilt and Sin was not cast on Christ's Person without the Father without his privity and consent nay it is his own Plot and Design it was the Father's Counsel rather than the Creatures Desire So that we may quiet our Consciences by that Promise Isa. 43.25 I even I am be that blotteth out thy Transgressions for my own Names-sake God the Father would have you look to him as one that hath only to do in this Matter Sin is a grief to the Spirit it is a crucifying of Christ but in the last result of it it is an Offence to God the Father because it is a breach of his Law God is the Fountain of the Divinity yea all that is done to the other Persons redoundeth to the Father as our Saviour reasoneth He that despiseth me despiseth him that sent me 2. The Father is the highest Judg. All the Persons of the Godhead are coessential and coequal in Glory and Honour only in Oeconomy or Dispensation of Salvation the Father is to be look'd upon as Judg and Chief Man is the Debtor Christ the Surety and the Father the Judg before whose Tribunal the Satisfaction is to be made therefore Christ saith My Father is greater than I. And in the whole Work of our Redemption he is to be considered as a Superior therefore all the Addresses not only of the Creatures but of the Son of God himself are to his Father for Pardon as if it were not in his own single Power Luke 23.34 Father forgive them they know not what they do If it passeth with God the Father then the Business is ended So 1 John 2.1 Christ is said to be an Advocate with the Father as Supream in Court as the Advocate is beneath the Judg. So John 14.16 I will pray the Father and he shall give you the Comforter Pardon Comfort and Grace cometh from the Father It is true it is said Mat. 9.6 That the Son of Man hath Power on Earth to forgive Sins but it is by Commission from the Father as we shall see anon Well then the Father is the Supream Judg whatever passeth in his Name is valid and authoritative Now it is he that committed the Work of Redemption to Christ He is the Supream Judg Eli saith 1 Sam. 2.25 If one Man sinneth against another the Judg shall judg him but if a Man sin against the Lord who shall intreat for him The meaning is if one Man hath trespassed against another the Magistrate may take up the Controversy by executing Justice and causing the Delinquent to make Satisfaction to the Party offended but who shall state the Offence and compose the Difference between God and us The Sin is committed against the Judg himself the highest Judg from whom there is no Appeal no Satisfaction can be made by Mortal Men and no Person is fit to arbitrate the Difference Therefore God himself is pleased to find out a Remedy and in all that the Son did he hath a great hand and stroak in it The Father's Act is Authoritative and above Contradiction If he had not given us a Mediator out of his own Bosom we had for ever lain under the guilt and burden of
spareth our Enemies multiplieth our Sorrows his Act is his Rule God's Will is the supream Reason of all things Again Holiness in us is an accessary Quality a superadded Gift our Essence may remain when Holiness is gone Now Holiness in God is not a Quality but his Essence The Angelical Essence continueth when Holiness is lost as in the Devils So the Man remaineth when the Saint is fled but in God his Essence and his Holiness are the same This is of practical use to humble the Creature Sin is contrary to the very Nature of God it is not only contrary to our Interests but to God's Nature A Man hateth that exceedingly which is contrary to his Nature Now in our corrupt Natures there is a direct contrariety to the Nature of God Actual Sins are but a blow and away Original Sin is a standing Contrariety there is a setled Enmity between God and us Similitude is the ground of Likeness the aversation of a Man from a Trade and other Antipathies are but a faint resemblance of this 2. God is Infinitely Holy super-purissimus The Faithful in this Life are Holy but imperfectly but God is Light and in him is no Darkness at all 1 John 1.5 Of all Creatures Light is the most pure and defecate therefore it is put to resemble God's Holiness Our Life is a Chequer-work of Light and Darkness Adam in his Innocency tho he had no Corruption yet was mutably Holy he might commit Evil tho he were not Peccator a Sinner yet he was peccabilis one that might sin But God is at the greatest distance and elongation from sin and weakness James 1.13 God cannot be tempted with Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither tempteth he any one Once more the Blessed Spirits and Angels tho they are perfectly Holy in their kind yet finitely and derivatively they do not love God as much as he might be loved God loveth himself as much as he can be loved there is as much purity in his Love as there is perfection in his Essence The Creatures Holiness is limited we cannot love God so much as he is to be loved God loveth the lowest Saint with an higher Love than the highest Angel can love God The good Angels tho they have been God's constant menial Servants without the least spot or taint of Sin in Nature or Life and tho they be confirmed in their happy Estate either by the Merit of Christ or their many Years experience and communion with God yet there is folly in them in comparison of God because of that essential mutability that is in any Creature Job 4.18 He chargeth his Angels with Folly It is spoken of Good Angels who are opposed to dwellers in Houses of Clay It were too easy a Charge for the Apostate Spirits to charge them with Folly the Angelical Nature tho it be pure yet because it is mutable it hath some kind of Folly in it it was once liable to rash Attempts against the Dignity and Empire of God Briefly the Holiness of God cannot be lessened nor increased being always infinitely perfect The Regenerate Creature must still be increasing to further Degrees till it come to the measure of the Stature in Christ the blessed Spirits tho separated from all defilement yet infinitely come short of that glorious Holiness which agreeth to the Nature of God and God is still raising it higher and higher in the Saints on Earth Their Holiness riseth and groweth like Ezekiel's Waters but God is always equal in Holiness because in Infiniteness there are no Degrees 3. God is Originally Holy God is the Fountain the ever-flowing the over-flowing Fountain of Holiness Ours is but a Stream a Derivation a Ray of the Father of Lights as little Children we can defile our selves but we should still lie in our Filth if God did not cleanse us The Creature can no more make it self Holy than it can make it self to be God is the Original both of Natural and Moral Perfection Lev. 20.8 I am the Lord which sanctify you He is summum Bonum the chiefest Good as well as the first Cause Quod vivamus Deorum munus est quod bene vivamus nostrum a wicked Speech of Seneca It is by the Influence of God that we are Holy Grace is called a Participation of the Divine Nature 2 Pet. 1.4 It is a weak Ray of the Father of Lights who is in Christ the Fountain-Cause The Saints that have communion with God have some faint Lustre which should make us careful to maintain Holiness it is a Work of God II. Why must we thus look upon him in Prayer 1. It is the way to beget Humility and Godly Fear Holy Father there is a word to beget Confidence and a word to beget Reverence This mixt Affection is the fittest temper of Soul in our Addresses to God Confidence and Reverence he is a Father but an Holy Father Nothing driveth the Creature to such self-aborrency as the consideration of God's Holiness we have to do with him who hath an infinite displeasure against Sin and Sinners the more good any one is the more he hateth Evil since therefore God is infinitely good he doth infinitely hate Sin The Angels that have lively and fresh thoughts of God's Holiness they are abashed in his Presence Isa. 6.2 3. Each one of the Seraphims had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts And the Prophet having a sight of it in Vision he crieth out Vers. 5. Wo is me for I am undone for I am a Man of unclean Lips A thorow sight of God's Holiness would drive us to our Wits ends So when God had testified his displeasure for the violation of one Circumstance in Religion looking into the Ark fifty thousand threescore and ten Men were smote 1 Sam. 6.20 The Men of Beth-shemesh said Who is able to stand before this Holy Lord God Certainly we that are made up of Imperfections should tremble more than we do when we have to do with the Holy God So Peter when Christ had discovered his Glory in a Miracle Luke 5.8 Depart from me for I am a sinful Man O Lord. God that doth infinitely love his own Holiness doth as infinitely hate Sin Did we consider this hatred we would more loath and abhor our selves we would be more ashamed than we are in our Confessions to speak thus much of our selves to a Man would make us blush and yet Man hath but a Drop of Indignation against Sin God hath an Ocean God's Children have a daunting Power in their appearance guilty Consciences when they come into the presence of one that walketh closely with God are terrified Herod feared John Baptist knowing that he was a just Man and an Holy Mark 6.20 2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God
proclaim it to be of God I shall be brief in going over this Enumeration 1. For the Precepts of the Word Psal. 119.96 I have seen an end of all Perfection but thy Commandments are exceeding broad Here all Matters of Duty and Morality are advanced to their highest Perfection It is very broad watching every Thought and the first Motions of the Heart No Precepts are so Holy Just and Good The Light of Nature seeth a necessity of Holiness there are some Fragments and Remains of Light in Man's Heart that teach him what is good and right but these are much blurred Rom. 2.15 Which shew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Work of the Law written in their Hearts their Conscience also bearing Witness and their Thoughts in the mean while accusing or else excusing one another Now the Word is the second Edition of God's Will wherein Duties are better known and set forth not only Sins but Lusts are forbidden Lust is Adultery Mat. 5.28 Whosoever shall look on a Woman to lust after her hath committed Adultery with her already in his Heart In Worship and other Duties not only the Act but the Frame of the Heart is regarded Mat. 22.37 Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind Yea there are Precepts that go against the bent and hair of Nature Man's Heart could never have devised them as to love our Enemies Mat. 5.44 45. Love your Enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you That ye may be the Children of your Father that is in Heaven for he maketh his Sun to rise upon the Evil and the Good and sendeth Rain on the Just and on the Vnjust To wean Men from the World that it is a sin to walk as Men. 1 Cor. 3.3 For ye are yet carnal for whereas there is among you Envying and Strife and Divisions are ye not Carnal and walk as Men Christians are trained up in an higher School So to deny our selves a Lesson proper to Christ's School Mat. 16.24 If any Man will come after me let him deny himself and take up the Cross and follow me To depend on God renouncing our sufficiency c. 2. The Promises of the Word they hold forth the highest Happiness that Man is capable of Philosophy was to seek of a fit Reward and Encouragement of Vertue the chief Good is only revealed in the Scriptures Men are at a puzzle and loss till they take this Light along with them Psal. 4.6 There are many that say Who will shew unto us any good There is a disposition and instinct of Nature towards Happiness yea towards Eternal Happiness All Men would be happy Man's Soul is a Chaos of Desires like a Spunge it desireth to fill it self it is thirsty and seeketh to be satisfied Austin speaketh of a Jester that at the next Shew would undertake to shew every one what they did desire and when there was a great Confluence and Expectation he told them Hoc omnes vultis vili emere carò vendere Another said Ye all desire to be praised But Austin saith rightly these were but foolish Answers because many good Men desire neither the one being against Justice and the other against Sincerity but saith he Si dixisset omnes beati esse vnltis he had said right every one may find this disposition in his own Heart to an eternal infinite Happiness This Stock was left in Nature on which Grace hath grafted Acts 17.26 That they may seek the Lord if happily they might feel after him and find him tho he be not far from every one of us They groped after God like the blind Sodomites about Lot's Door When we have all outward Blessings the Soul of Man is not filled but this Sore runneth Fecisti nos Domine propter te ideo irrequietum est cor meum donec requiescat in te There is a natural poise in the Soul that bendeth it that way so that we cannot be quiet without God We may make Experiments as Solomon did but still we shall want an infinite eternal Recompence after this Life for we can never be happy here as the Heathens dreamed of Elysian Fields This is fit for God to give and for us to receive the infinite eternal God will give like himself 2 Cor. 4.17 A far more exceeding and eternal weight of Glory as Araunah gave like a King to the King 2 Chron. 24.24 a Royal Gift There is a time when God will give like himself The Scripture giveth this manifestation of Eternal Happiness 3. The Doctrines of the Word of Sin Righteousness and Judgment they are all sublime John 16.8 When the Spirit is come he will reprove or convince the World of Sin of Righteousness and of Judgment Without a Revelation from God they could not enter into the Heart of Man Doctrines of Sin to humble the Creature of Righteousness to raise him and comfort him of Judgment to awe him unto Holiness Of Sin as of the Fall the Heathens knew nothing of this they complained of Nature as a Step-mother Vitia etiam sine Magistro discuntur Man cometh into the World crying as into a place of Misery the Cause they could not tell The Scriptures shew us how we sinned in Adam our Natures are Evil more susceptive of Bad than of Good never weary of Sin because this is most suitable to us Then there are Doctrines of Righteousness and there indeed come in many Mysteries Trinity of Persons Union of the two Natures in Christ's Person a Child born of a Virgin but all these tho above Nature yet not against it All Religions aim at this to bring Men to God Nature is sensible of a Breach there are vain Offers elsewhere to make up this Breach but the Scriptures shew the way therefore there is no reason to suspect the truth of them It is above Reason that sheweth it to be of Divine Original if the Creature had been put to study it they could never have found it out it exceedeth all humane Contrivance and therefore maketh us wonder And there are Doctrines of Judgment take it of Judgment to come Resurrection Last Judgment it is not incredible Reason sheweth it may be Acts 26.8 Why should it be thought a thing incredible with you that God should raise the Dead Justice must have a solemn Triumph The Heathens dreamed of a severe day of Accounts Acts 24.25 As he reasoned of Righteousness Temperance and Judgment to come Felix trembled Rom. 1.18 The Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Vnrighteousness There is a sad Presage of it in a guilty Heart 4. The Histories of the Word The Scriptures are a History of the Creation of the World which puzled the Philosophers some thought it was produced by Chance others that it was from
them The heart is so turned from sin that it is turned against it we do not repent of the sins we still live in Now if Grace be dispensed in this order what more contrary to the Tenour of the Gospel-Covenant 3. This Faith and Repentance are solemnly professed in Baptism which is the initiating Ordinance wherein we profess to be baptized into the Death of Christ that is to say to express the virtue to be conformed to the likeness of it and dye unto sin When we first gave our Names to Christ our Baptism strictly obligeth us to continue no longer in sin it is a vowed death to sin therefore if we continue in it we renounce or forget our Baptism 2 Pet. 1.9 if we wallow again in the mire after we are once washed all that is done in Baptism is but a Nullity or empty Formality That is the Apostles Argument here How shall we that are dead to sin live any longer therein There you solemnly renounced sin that you might have no more commerce with it than the dead have with the living therefore for us to continue in sin and indulge sin is to break our solemn Covenant with God You have promised to give neither mind nor heart nor sense nor any faculty or member of Soul or body to accomplish it but so carry your selves as if you were dead And besides you deprive your selves of the Grace of the Covenant which you might have if you did not ponere obicem you might be delivered from the reigning power of indwelling sin therefore you must carefully see that it have not the upper hand in your Souls that the Flesh be made subject to the Spirit that the Reign and Dominion of Sin be indeed broken that you run into no wilful sin and walk with all holy strictness and watchfulness 4. It is contrary to Gods design to call us out of our sinful estate to sincere reformation this was Gods end that we that fly from him as a condemning God might return to his love and service as a pardoning God Psal. 130.4 There is forgiveness with thee that thou mightest be feared he pardoneth what is past upon condition of future obedience he calleth us to Repentance Acts 17.30 Now he commandeth all men every where to repent not to encourage them to continue or go on a minute longer in a course of sin or flatter them with hope of impunity if they do so Ezek. 18.30 Repent and turn your selves from all your transgressions so iniquity shall not be your ruine 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 Thirdly It is wicked and blasphemous 1. Because as much as in you lyeth you make Christ a Minister of sin or an incourager of sin Gal. 2.7 If while we seek to be justified by Christ we are found sinners is Christ a minister of sin God forbid 2. They prevent the highest Institution in the World for the recovery of men to God Jude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turning the grace of God into wantonness The Gospel is the only way of taking away sin you make it the only way to countenance sin Grace is there taken for objâ—ctive Grace viz. Grace held forth to us in the Doctrine of the Gospel The Doctrine of the Gospel doth not tend to make men sinners nor incourage them to lay aside all care of Holiness or good Works Vse 1. Caution against this abuse 1. Be not prejudiced against the Doctrine of Grace as if it yielded these conclusions it is a misunderstood and misapplied Gospel the World hath not a right understanding in this Mystery Christ came into the World to save sinners but not to reconcile God to our sins to make him less holy or his Law less strict or sin less odious and his free pardon is not to incourage us to go on in our sins but a wicked heart like a Spider will suck poyson from those flowers from wheâ—â—e a Bee â—uâ—keth honey 2. Let us not give occasion to others to think so either 1. By entertaining Opinions that may countenance this abuse as the setting up a naked dependence on Christ without a care of Holiness or Christs Merit against his Spirit relying on his reconciling and neglecting his renewing Grace that we are justified before we repent or believe that all sins past present or to come aâ—e pardoned at once that we need not trouble our selves with scruples about offending God that the greatest confidence of our own good estate is the strongest and best Faith 2. Nor by Practices Christians must be most averse from sin and all enormous Practices else you dishonour Christ in the World but let the blame and shame lye on us and not on the Gospel 3. Let us not harbour this mistake in our own bosoms we are marvellous apt to do so but hereby we forfeit the comfort and priviledge of Christians and it concerneth God to avenge the quarrel of his Grace against us Now harbour it we do if we grow more careless and negligent in Duties less circumspect in our Conversations less humble for Sins and venture upon them with greater boldness and security If you think you need to be less troubled for sin less earnest and watchful against it as if since Christ dyed for the expiation of it it were a smaller matter than before to sin against God you are guilty of this abuse Vse 2. To exhort you to three things 1. To carry your selves as those that are dead to sin be sure that its Dominion and Reign be broken and its strength and power every day more weakened you subdue it throughly root and branch and let your minds be more intent on this that you may not sin 1. Joh. 3.9 Whoso is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God see how this is fulfilled in you and what Conscience you make of your Baptismal Vow every day 2. Honour Grace you should not only esteem it and advance it in your minds but set forth the glory of it in word and deed Eph. 1.5 12. Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will that we should be to the praise of his glory The whole strain of your life and conversation should be to the praise of Grace that our actions might speak for it though we be silent To this end consider God hath trusted you with the honour of his Grace therefore you should be eminently much better than other men Mat. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven 1 Pet. 3.9 and set forth the genuine and kindly workings of it 3. Fortifie your minds against this abuse which is so
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
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
mightily and effectually for it cometh not to us in word only but in power 1 Thess. 2.13 Ye received it not as the word of men but as it is in truth the word of God which effectually worketh also in you that believe And more particulary in Mortification for it is Faith that purifieth the heart Acts 15.9 Where the Christian Doctrine is really entertained and received by Faith it taketh men off from their old sins 1 Pet. 1.22 Seeing you have purified your souls in obeying the truth through the Spirit The obedience of the Truth is nothing else but Faith wrought in us by the Spirit upon the hearing of the Gospel this produceth in us that purity of heart and life which becometh Christians II. I will give you the reasons The Death of Christ may be considered as it worketh morally or as it worketh meritoriously As it worketh morally it hath a full and a sufficient force to draw us off from sin as it worketh meritoriously it purchaseth the Spirit for us As it worketh morally it layeth a strong ingagement upon us as it worketh meritoriously it giveth great incouragement to oppose and resist sin and set about the mortification of it So that the true way of subduing sin is by serious reflexion on the Death of Christ which we shall consider 1. As it is a strong ingagement 2. As it is a great incouragement 1. As it is a strong ingagement and there 1. It is a pattern to teach us how to deny the pleasures of the senses Pleasure is the great Sorceress that hath bewitched all the World and that which giveth strength to all temptations Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed There is some sensitive carnal bait which first inviteth and then draweth us from our duty and all the Charms sin hath upon us are by the treacherous sensual appetite which is impatient to be crossed So when another Apostle speaketh of a revolt to the carnal life after some partial Reformation he giveth this account of it 2 Pet. 2.20 After they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled and overcome Before men be overcome by Temptation they are first inticed by the apprehension of some pleasure or profit which is to be had by their sins by which apprehension the danger of committing the sin is covered and hid as the Fishers hook is by the bait that is the Metaphor there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lapse again into the slavery of the former sins which they seemed to have escaped Therefore till we are dead to the sensitive lure and can be content to suffer in the flesh and to deny the satisfactions of the animal life we shall never avoid the slavery of sin nor know that our old man is crucified Now what is more powerful than the consideration of the Death and Example of Jesus Christ In his whole Life he was a Man of sorrows and so taught us to contemn the world and the pleasures of the flesh but especially at his Death when pain was poured in upon him by the Conduit of every Sense there he pleased not himself Rom. 15. 3. but conquered the love of life and all the natural contentments of life that he might please God and procure our Salvation Now we have not the Spirit of our Religion till we grow dead not only to the pleasures of sin but the natural pleasures of life yea life it self and can submit all to Gods glory 2. As it is an act of Love which should beget love in us to God again which love will make us tender of sinning There are many aggravations of sinning but the greatest of all is because we sin against so much Love as God hath shewed us in our Redemption by Christ. Sin is aggravated by the greatness of the Person against whom it is committed against the infinite Majesty of God as to strike an inferiour person is not so hainous a crime as to strike a Magistrate or Prince but this will not hold in all cases for foul indignities and grievous wrongs offered to meaner persons are a greater offence than the omission of a Ceremony to a Prince as if a man through ignorance of the customs of the Court should not be bare before his Chair of State Therefore take in the other Consideration of the infinite Goodness and Love of God towards us in Christ this doth exceedingly aggravate our sins They are acts of unkindness After such a deliverance as this is shall we again break thy commandments Ezra 9.13 14. after a deliverance out of Babylon out of Hell To sin against the infinite Goodness of a Creator by eating the forbidden Fruit we see what mischief it brought on Mankind conscious of this transgression the first Actors hid themselves from Gods presence But what is it to sin against the infinite Goodness of a Redeemer who came to recover us from this thraldom and bondage and to draw us to himself with the cord of love He chose rather to suffer the punishment due to our sins than to suffer sin still to reign in us whom he loved more dearly than his own life Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 To him that loved us and washed us from our sins in his own blood Now if after this manifestation of his Love we shall still continue in sin the hainousness of our offence is greatly increased 3. Christs Death is the best Glass wherein to view the deadly nature of sin It was so great and hainous an evil in the sight of God that nothing but the Blood of the Son of God could expiate it Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Jesus Christ must come and suffer a shameful Death this painful shameful accursed Death of the Son of God sheweth Gods displeasure against sin and what it will cost us if we allow it and indulge it in our hearts and lives for if this be done in the green tree what shall be done in the dry 4. It sheweth us also what a great benefit Mortification is This among others was intended by him and moved him to bear our sins in his Body on the Tree 1 Pet. 2.24 Who his own self bare our sins in his body on the tree that we being dead to sin should live unto righteousness To remember a good turn done by a Friend and not to prize and value it as we ought is rather to forget than to remember his friendliness So here if we do not prize Christs benefits we undervalue his Death and a lessening of the benefits is a lessening the price Now one of the chief of them is to take away sin and to break the reign of it in the heart of his
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the 〈◊〉 these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his â—â—cleaâ—ness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ— a general Repentance Well then let us so rise to newness of life as never to return
communicate it to his Members he is not weak when we are weak but able to do above what we can ask or think 3. As concerning the Life of Glory we have it by Christ also 1 Joh. 5.11 This is the record that God hath given to us eternal life and this life is in his Son The door which is shut against us by our sins is opened by Christ. Let us follow his Precepts and Example and depend upon his Grace and you cannot miscarry Christ hath brought Life and Immortality to light assured us of an endless Happiness after Death Heathens had but a doubtful conjecture of another Life we have an undoubted assurance and that is some great stay to us 4. Concerning the troubles and afflictions that we meet withal As to the troubles of the Church of God he is alive and upon the Throne he can never cease to live and reign Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thy foes thy footstool The enemies of his Kingdom must bend or break first or last 5. Against Death Christ hath broken the power of it as it hath no dominion over him so it cannot totally seize upon his Members in their better part they still live to God assoon as they dye and as to their Bodies The body is dead because of sin but the Spirit is life because of righteousness Rom. 8.10.15 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25 I know that my Redeemer liveth and that he shall stand the last day upon the earth c. But what is this to us As it hath no dominion over him so not over us the power is broken the sting is gone If our flesh must rot in the grave our Nature is in Heaven Christ once dyed and then rose again from the dead Now this doth mightily secure and support us against the power and fears of death that we have a Saviour in possession of Glory to whom we may commend our departing Souls at the time of death and who will receive them to himself one that hath himself been upon Earth in flesh then dyed and rose again and is now in possession of endless Blessedness He is Lord of that World we are going into All Creatures there do him Homage and we e're long are to be adjoyned to that dutiful happy Assembly and partake in the same work and felicity SERMON IX ROM VI. 11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. THE Protasis or Foundation of the Similitude was laid down vers 9 10. the Apodosis or Application of it to the case in hand in this Verse The Foundation is Christs Example and Pattern dying and rising now after this double Example of Christs Death and Resurrection we must account our selves obliged both to dye unto sin and rise again to newness of life Likewise reckon ye also your selves c. In which words 1. Our Duty which is Conformity or Likeness to Christ dying and living 2. Grace to perform this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or in Jesus Christ by virtue of our Union with him we are both to resemble his Death and Resurrection 3. The means of inforcing this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon Vulgar existimate Erasmus out of Tertullian reputate consider with your selves Others colligite statuite Doctrine That all who are baptized and profess Faith in Christ dying and rising from the dead are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer Here I. I shall consider the Nature of the Duties of being dead to Sin and alive to God II. The Correspondency how they do answer the two States of Christ as Christ dyeth to sin for the Expiation of it and after Death reviveth and liveth to God so we III. The Order first Death then the Resurrection from the dead so first dying to sin then being alive to God IV. The certain Connexion of these things if we dye we shall live and we cannot live to God unless we be dead to sin neither can we dye to sin unless we live to God V. In the two Branches the Apostle opposeth God to Sin I. The Nature of the Work It consists of two Branches dying to Sin and living to God Mortification and Vivification 1. Mortification is the purifying â—â—d cleansing of the Soul or the freeing it from the slavery of the flesh which detaineth it from God and disableth it for all the duties of the holy and heavenly life The reign of sin was the punishment of the first Transgression and is taken away by the gift of the Spirit upon account of the Merit of Christ however it is our work to see that sin dye it dyeth as our love to it dyeth and our love to sin is not for its own sake but because of some pleasure contentment and satisfaction that we hope to find in it for no man would commit sin or transgress meerly for his minds sake meer evil apprehended as evil cannot be the object of our choice Now then our love to sin dyeth when our esteem of the advantages of the carnal life is abated when we have no other value of the pleasures honours and profits of the world than is fully consistent with our duty to God and may further us in it Therefore we are dead to fin when we endeavour more to please God than to please the flesh and mind more our eternal than our temporal interests Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit What we mind and value most sheweth the Reign of either Principle the Flesh or the Spirit 2. Vivification or living to God is the changing of the Heart by Grace and the acting of those Graces we have received by the Spirit of Regeneration All that have received the gift of the spiritual Life are bound to exercise it and put it in act by loving serving and obeying God 2 Pet. 1.3 4 5. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence add to your faith vertue and to vertue knowledge c. They that have received Grace are not to fit down idle and satisfied but to be more active and diligent in the exercise of Grace and whatever remaineth of their lives must be devoted to
God is cured As Moses pleaded many things why he should not be sent to Egypt he was not eloquent and the like Exod. 4.19 Go return into Egypt for all the men are dead which sought thy life he had never pleaded this but God knew where the pinch was and that was the main ground of his tergiversation and therefore gently toucheth his privy sore So some complain of other things this and that is amiss but the main thing is neglected and slightly passed over 2 We rather complain than give over sinning resistance is certainly a greater evidence of a sincere heart than complaining We should not be so haunted with Temptations if we did resist more Jam. 4.7 Resist the devil and he shall flee from you Satan only hath weapons offensive as fiery darts he hath none defensive as a Christian hath namely sword and shield and we should not be so much troubled with the ill consquents of sin who will pity that man that complains of soreness and pain and doth not take the gravel out of his shoo If you wound and goar your selves no question but your smart and trouble is real you do not complain in Hypocrisie but who is to be blamed your business is to remove the cause We read of the young man Mat. 10.22 He was sad at that saying and went away grieved for he had great possessions His grief was a real grief but the cause was in himself he would have Christ and yet keep his love to the World still so many complain of their Lusts not as a burden for they indulge them but because of their inconvenience they cannot reconcile their sense of Duty with those corrupt affections which it apparently disproveth 2. When it is opposed weakly and with a faint resistance It is not enough for men to see their sins and blame them in themselves or purpose to amend and forsake them but they must strive to overcome them and in striving prevail for otherwise sensuality carrieth it because our Reason and Will make too weak an opposition Jesus Christ our Head and Chief resisted Satans motions with indignation Get thee behind me Satan so must we when we speak faintly and coldly the Devil reneweth the assault with the more violence therefore our resistance must be valid and strong Many purposes there are that come to nothing because they are not deep and serious Pharaoh in his qualms proposed to let the Children of Israel go and yet when it came to it he would not let them go Saul purposed in his heart not to kill David yea bound it by an Oath yet afterwards he attempted it 1 Sam. 19.6 compared with 10 and 11. So many times they purpose to avoid the sin by which they have been foiled but when the Temptation returneth they are over-born with it as marish ground is drowned with the return of every Tide Many are perswaded that sin is evil as contrary to God and hurtful to themselves hereupon they have some mind to let it go yea some wishes and weak desires that Christ would save them from it yet still have a Love that is greater than their Dislike the bent of their hearts is more for it than against it and their habitual inclination is more to keep it than leave it Therefore we must look not only to our endeavour but to the success that we have against sin for if our Will were more strong and our endeavour more serious we should have more success if there were a firm ratified resolution of mortifying and crucifying every sin and an endeavouring against sin with all speed and diligence the old man would more decay in us and the life of Grace be set up with greater power and efficacy I would not leave this point without distinct information 1. Then there are certain unavoidable infirmities which the Saints cannot get rid of though they fain would such as the Apostle speaketh of Rom. 7.19 When I would do good evil is present with me As those swarms of noisom and unsavoury thoughts which are injected on a sudden and do hinder us and distract us in the best imployment wandring thoughts in the time of Prayer never distinctly consented to rash words spoken of a sudden sudden unpremeditated actions In these cases watching and striving is conquering for you do prevail in part though not in whole it preventeth many of them Of this nature are want of degrees of Love to God and that liberty and purity in his service which the holy Soul aimeth at and the first stirrings and risings of corruption in the heart 2. There are a smaller sort of sins as the sins of daily incursion Jam. 3.2 In many things we offend all of us There is no man so exact but his watch is intermitted and then he will be sinning other cannot be looked for in this state of frailty wherein we now are We bewray too much dulness weariness formality in our Duties to God our domestick crosses put us into fits of anger and discontent in our publick actions some intermixture of Hypocrisie and vain Glory some high-mindedness in our Prosperity some distrust and uncomely disquiet of spirit in our Adversity Our Lord telleth us Joh. 13.10 He that is washed needeth not save to wash his feet they that are in an holy state by walking up and down in the World in the several businesses and employments thereof contract some filth which must be washed off every day by a renewed application of the Blood of Christ which is the Fountain God hath opened for uncleanness Though the Saints do not like Swine voluntarily wallow in the puddle yet in a polluted World they contract some filth In this case every failing must make us more wary and watchful and teach us wisdom that we do not lapse another time 3. By the sway of great and head-strong Passions some that make Conscience of their ways in the general may fall into sins more hainous but they do not make a trade of it or settle in such an evil way To lapse ordinarily frequently easily into these sins will not stand with Grace The Saints may fail in their Duty strangely on occasions as David Peter Lot c. as a man sailing into France a Tempest may drive him into Spain or some other Country their face is towards Heaven but a sudden Passion may drive them another way as the wicked are good by fits but evil by constitution so the Children of God the constitution and bent of their hearts is towards God for a fit or so they may do things misbecoming the new Nature but assoon as awakened they retract their sins by a special Repentance Psal. 51.3 4. For I acknowledge my transgressions and my sin is ever before me Against thee thee only have I sinned and done this evil in thy sight 3. As sin in general should not bear sway in our hearts so no one sin should have dominion over us Psal. 119.133 Order my steps in thy word and let
sin some pleasureable Lure represented by Sense awakeneth the Lust that draweth off the heart from God and heavenly things then Lust conceiveth by Thoughts as the Eggs are hatched by Incubation then it is a full-grown sin and so they go on to the very last till they drop into Hell O then suppress the musings the vain and sinful thoughts for whilst you dandle sin in your minds with a secret consent liking or a pleasing musing the mischief increaseth the stranger becometh your Master Secondly You must watch against Occasions It is ill sporting with Occasions or playing about the Cockatrices hole or standing in harms way Many say their infirmities make them run into such or such sins but if they were minded to leave their sin they would leave off evil company and all occasions that lead to it We are often warned of this Prov. 4.14 15. Enter not into the path of the wicked and go not in the way of evil men Avoid it pass not by it turn from it and pass away Prov. 5.8 Remove thy way far from her and come not nigh the door of her house The Wisdom of God thought fit to give us these directions they that think they have so good a command of themselves that they shall keep within compass well enough though they venture upon the occasions of sin converse with vain company frequent the haunts of the wicked go to Plays and entertain themselves with Dalliances refuse none of the blandishments of Sense surely they are not acquainted with the slipperiness and infirmity of humane Nature know not what the new Creature meaneth nor what a tender thing it is to preserve it in strength and vigour Is sin grown less dangerous Or have men gotten a greater command of themselves than they were wont to have when the Scriptures were first written Surely man is as weak as ever and sin as dangerous Why then should we venture upon evil company and the places where they resort and go too near the pits brink and freely please our selves with the Allectives of Sin and Apostasie from God such as are wanton Plays idle Sports Is there no infection that secretly tainteth our hearts Thirdly Against all appearance of Evil 1 Thess. 5.22 Abstain from all appearance of evil Some things though not apparently evil yet they have an ill aspect as being unsuitable to the gravity of our holy Calling or the strictness of our Baptismal Vow and Covenant made with Christ or as being things not practised by good men who most seriously mind heavenly things or have been usually abused to sin and so are not of good report to be sure do rather blemish Religion than adorn it Christs Worshippers should be far from Scurrility Lightness Vanity in Apparel Words Deeds and they should avoid all things that look towards a sin It is notable under the Law that the Nazarite who was not to drink Wine was not to eat Grapes moist nor dry nor to taste any thing that was made of the Vine-tree from the kernels even unto the husk Numb 6.3 4. A Christian that hath consecrated himself to God and hath made such a full and whole renunciation of all sin should exactly take care to avoid every occasion and provocation to evil every appearance of evil not only the pollution of the flesh but the garment spotted with the flesh Jude 23. Fourthly Watch to prevent the Sin it self The actual reign of sin maketh way for the habitual The progress is this Temptations lead to sin for there are few of us but discover more evil upon a Tryal than ever we thought we should before as the piercing and broaching of a Vessel sheweth what liquor is in it and small sins lead to greater as the small sticks set the greater on fire and greater sins lead to Hell except God be the more merciful and we stop betimes Well then watch against the sin it self for every foil maketh you suffer loss sin cometh to reign by degrees and a man setleth his neck to the yoke by little and little it is not easie to fix bounds to sin when it is once admitted and given way to water when once it breaketh out will have its course and the gap once made in the Conscience will grow wider and wider every day a little rent in the cloth maketh way for a greater so if we do not take heed of small sins worse grow upon us the fear of God and sense of sin is lessened by every sinful act and Conscience loseth its tenderness and our feeling decayeth The best stopping of the stone is at the top of the Hill when it beginneth to fall downward it is hard to stay it The deceived heart thinketh I will yield a little and the Devil carrieth them further and further till there is no tenderness left in the Conscience As in Gaming there is a secret Witchery a man will play a little venture a small summ but he is wound in more and more and intangled So men think it is no great matter to sin a little a little sin is a sin against God an offence to him and therefore why do not you make Conscience of it And it will bring other mischiefs along with it as it disposeth the heart to sin again Fifthly Watch against the mischief of heinous or presumptuous sins When you venture to do any foul thing against apparent checks of Conscience any small sin may get the upper hand of the Sinner and bring him under in time after it is habituated by long custom so that he cannot easily shake off the yoke and redeem himself from the Tyranny thereof but these steal into the Soul insensibly and inslave us as they get strength by multiplied acts But presumptuous or heinous sins by one single act bring a mighty advantage to the Flesh and weaken the Spirit or better part and advance themselves suddenly into the Throne Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me Then shall I be upright and I shall be innocent from the great transgression The Regenerate if the Lord do not keep them from temptations or do leave them in temptations may fall into most scandalous sins against the Light of their Consciences and for the present are under woful slavery and inconvenience David representeth the utmost mischief of these kinds of sins as afraid with the fear of caution it might tend thereto Now if a Man nay a Child of God may possibly fall into scandalous sins being inticed by the pleasure or profit of them and for the present be blinded then after any heinous fall there should be a special mortification or weakening of sin because when we are gotten to that height sin will break out again in the same or other kind as a venemous humor in the body heal one sore and it breaketh out in another place After some notable fall or actual Rebellion against God it is good to come in speedily to
That 't is a great felicity not to be obnoxious to condemnation 2. That this is the portion of the true Christian or such as are in Christ. 3. Those who are in Christ obey not the inclinations of corrupt Nature but the motions of the Spirit First It is a great priviledg not to be obnoxious to condemnation There is no condemnation to them that are in Christ. To understand this you must consider First What condemnation importeth Secondly How came we by this exemption 1. What condemnation importeth The terror of it is unspeakable when 't is sufficiently understood and therefore by consequence our exemption and deliverance from it is the greater mercy In the general Condemnation is a sentence dooming us to punishment Now particularly for this condemnation 1. Consider whose Sentence this is there is Sententia Legis and Sententia Judicis the Sentence of the Law and the Sentence of the Judge The Sentence of the Law is the Sentence of the Word of God and that is either the Law of Works or the Law of Grace The damnatory Sentence of the Law concludeth all under the curse for all are under sin Gal. 3.10 For as many as are under the works of the law are under the curse for it is written Cursed is he that continueth not in all things that are written in the book of the Law to do them So all the World is guilty before God Rom. 3.10 But the Gospel or the Law of Grace denounceth damnation to those that believe not in Christ and obstinately refuse his mercy Mar. 16.16 he that believeth not shall be damned and also against them that love not Christ and obey him 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be accursed This is the Sentence of the Law But then there is Sententia Judicis the Sentence which the Judg passeth upon a sinner and is either 1. The ratifying of that Sentence which the word denounceth be it either Law or Gospel for what is bound in earth is bound in heaven and God condemneth those whom his Word condemneth so that for the present wicked men have a Sentence against them they are all cast in Law condemned already as it is John 3.18 If men were sensible of their danger they would be more earnest to get the Sentence reversed and repealed before it were executed upon them they are not sure of a days respite 't is a stupid dulness not to be affected with this woful condition there is but a step between them and death and they mind it not 2. As pronounced and declared So it shall be at the last day by the Judg of all the Earth Acts 17.30 Because he hath appointed a day in which he will judg the world in righteousness And 2 Thess. 1.8 He shall come in flaming fire taking vengeance on all them that know not God and obey not the Gospel Then the Sentence is full and solemn pronounced by the Judg upon the Throne in the Audience of all the World Then 't is final and peremptory and puts men into their everlasting estate And then 't is presently executed they go away to that estate to which they are doomed Of this the Scripture speaketh John 5.39 they that have done evil shall arise to the resurrection of damnation It is miserable to be involved in a Sentence of condemnation by the Word Now that shuts up a sinner as in a Prison where the Door is bolted and barred upon him till it be opened by Grace But doleful will their condition be who are Condemned by the final Sentence of the Judg from which there is no appeal nor escape nor deliverance 2. Consider The punishment to which men are condemned and that is twofold Either the poena damni the loss of an heavenly Kingdom they are shut out from that But the children of the kingdom shall be cast out into utter darkness there shall be weeping and gnashing of teeth Matth. 8.12 Or poena sensus the torments and pains they shall indure called the damnation of hell Matth. 23.33 Both together are spoken of Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels Words that should cut a sinner to the heart if he had any feeling of his condition now to be exempted from condemnation to this punishment is the greater mercy 'T is enough to heighten in our thoughts the greatest sense of the Love of God that we are freed from the curse that Jesus hath delivered us from wrath to come 1 Thess. 1.10 that we are as brands plucked out of the burning but much more when we consider that we shall be admitted into Gods Blessed presence and see him as he is and be like him 1 John 3.2 And for the present that being justified by faith we should be made heirs according to the hope of eternal life Tit. 3.7 The Apostle expresseth both parts of the deliverance in one place 1 Thess. 5.9 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. Mark the Antithesis not to wrath but to obtain salvation Which should increase our sense of the priviledg that when others lie under the wrath of God we shall see him and love him and praise him in Heaven to all Eternity 3. How justly it is deserved by us by reason of Original and Actual sins both before and after Conversion Original sin for the Scripture telleth us Rom. 5.16 the judgment was by one to condemnation and again in Verse 18. by the offence of one judgment came upon all to condemnation All Adam's Children are become guilty before God and liable to death or brought into such an estate wherein they are condemnable before God So by many actual sins it is deserved by us As we are by nature children of wrath Eph. 2.3 so for a long time we have treasured up wrath against the day of wrath Rom. 2.5 We have even forfeited the Reprieve which Gods Patience allowed to us and have more and more involved our selves in condemnation Till we comprehend our great need of pardon and exemption from condemnation we cannot understand the worth of it Nay we have deserved this condemnation since conversion He doth not say here There is no sin in us but there is no condemnation sin in its self is always damnable and our Redemption doth not put less evil into sin but in strict Justice we deserve the greater punishment this is another consideration that should indear this priviledg to us 4. How Conscience standeth in dread of this condemnation For if our own hearts condemn us 1 John 3.20 they are a transcript of Gods Law both Precept and Sanction and therefore do not only check us for sin and urge us to duty but also fill us with many hidden fears which sometimes are very stinging When we are serious the more tender the heart is the more it smiteth for sin Ro. 1.23 Who knowing the judgment
the nations of the earth be blessed That is in Christ But how blessed That is expounded Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying to Abraham And in thy seed shall all the kindreds of the earth be blessed Vnto you first God having raised up his Son Jesus Christ hath sent him to bless you in turning away every one of you from his iniquities Observe there what is the Mediator's Blessing To turn away his people from sin Man fal'n was both unholy and guilty liable to the wrath of God and dead in trespasses and sins and Christ came to free us from both We cannot be sufficiently thankful for our freedom from wrath but we must first mind our freedom from sin So when Christ is promised to the Jews Rom. 11.26 There shall come out of Sion the deliverer and shall turn away ungodliness from Jacob There is his principal work So from the end why he actually came and was exhibited to the World Acts 5.31 Him hath God exalted to give repentance and remission of sins Repentance is nothing but a serious purpose of returning to God and to that obedience we owe to God 1 John 3.5 And we know he was manifested to take away our sins and in him is no sin To conform us to the Law of God by his own blessed pattern and example Again Titus 2.14 who hath redeemed us from all iniquity And this was the intent of his Death Eph. 5.26 It were endless to bring all that might be said upon this Argument 2. I prove it by Reasons taken from the Scripture It must needs be so 1. Because the Plaister else would not be as broad as the Sore nor our reparation by Christ be correspondent to our loss by Adam We lost not only the Favour of God but the Image of God and therefore till the Image of God be restored in us we do not return to our first estate nor are we fully recovered The evil Nature propagated from him is the cause of the misery and disorder of Mankind Guilt is but the Consequent of sin Now is he a good Physitian that only taketh away the Pain and leaveth the great Disease uncured Certainly we cannot recover God's favour till we recover his Image A sinful Creature till he be changed cannot be acceptable to God neither live in communion with him for the present nor enjoy him hereafter We cannot enjoy communion with him now 1 John 1.5 6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another Will the Lord take us into his bosome while we are in our sins The New Nature giveth us some knowledg of the Nature of God Can a New Creature delight in the wicked 2 Pet. 2.8 Lot's righteous soul was vexed from day to day You cannot imagine so without a reproach to the Divine Nature nor can we be admitted into his blessed presence hereafter Heb. 12.14 Without holiness no man shall see the Lord. The ungodly and the unsanctified are banished out of his presence Christ came not to make a change in God to make him less holy or represent him as less hating of sin Otherwise 2. Christ s undertaking would not answer the trouble of a true penitent nor remove our sorest burthen A sensible and compunctionate sinner is troubled not only with the guilt of sin but the power of sin There is the root and bottom of his trouble His language is Hosea 14.2 Take away all iniquity and receive us graciously Pharoah could say Take away this Plague but an awakened penitent broken-hearted sinner will say Take away this naughty heart Therefore the Promises are suited to this double distress 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage He will return again and have compassion upon us he will subdue our iniquities and thou wilt cast all our sins into the depths of the sea They do not only desire pardon and release from punishment but Grace to break the power of sin as a man that hath his Leg broken desireth not only ease of the pain but to have it well set again Therefore to them that are pricked at heart there is offered the promise of the Spirit Acts 2.37 38. A Malefactor condemned to die and sick of a mortal disease needeth and desireth not only the pardon of the Judg but the cure of the Physitian 3. To make way for the work of the Spirit For the Divine Persons work into each others hands as the Election of the Father maketh way for the Redemption of Christ so the Redemption of Christ maketh way for the Sanctification of the Spirit All the Divine Persons are glorified in the reduction of a sinner and they take their turn The application of the merit of Christ and the grace of the Spirit are inseparable Titus 3.5 and 1 Cor. 6.11 These individual Companions Sanctification and Justification must not be dis-joyned under the Law the Ablutions and Oblations still went together the Leaven and the Altar the Washings and the Sacrifiâ—es 4. Christ's undertaking was not only for the benefit of man but for the glory of God to redeem us to God Rev. 5.9 and therefore in the work of Redemption our Happiness is not only to be considered but God's Honour and Interest Impunity and taking away the guilt of sin doth more directly respect our good but sanctifying and fitting us for obedience and subjection to God doth more immediately respect his glory and honour That he may be glorified again in mankind who are fall'n from him it was for that man was made at first and for that are we restored and made again I proceed to the Second Consideration propounded 2. That our Natures being renewed and healed we are to walk in newness of life according to the directions of the Law of God for Principles are given for Operation and Habits for Acts and a new heart for newness of life and therefore Regeneration first maketh us good that afterwards we may do good But that which I am to prove is That this righteousness is to be carried on according to the Law for God having made a Law is very tender of it I shall prove it by Four Reasons 1. Christ came not to dissolve our obligation to God but to promote it rather Certainly not to dissolve it to free us from obedience to the Law for that is impossible that a Creature should be sui juris or without Law for that were to make it supreme and independent and so to establish our Rebellion rather than to suppress it No he came upon no such design to leave us to our own will to live
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
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
or other a spirit of bondage or a spirit of adoption now with what kind of spirit are we acted withall Gods children who are adopted into his family may have some degree of the spirit of bondage great mixtures of fears and discouragements for only perfect love casteth out fear 1 John 4.18 but these fears are over-ballanced by the spirit of adoption they have some filial boldness a better spirit than a slave do not wholly sin away the love of a father tho the delight and comfort be much obstructed 't was a sad word for a child of God to speak Psal. 77.3 I thought of God and I was troubled The remembrance of God may augment our grief when conscience representeth his abused favours as the cause of his present wrath and displeasure with us but this is not their constant temper but only in great dissertions for a constancy while sin remaineth somewhat of bondage remaineth but there is a partial predominant legality the partial may be found in the regenerate who do by degrees overcome the servile fear of condemnation and grow up more and more into a Gospel Spirit certainly where that prevaileth there will be liberty 2 Cor. 3.17 Tho for a while the heir differeth nothing or nothing to speak of from a servant yet in time he behaveth himself as a son and is treated as a son and they get more comfort and joy in the service of God but the predominant legality is in the carnal it may be known by the governing principle fear or love the inseparable companion of the spirit of bondage is fear and love and sonship or the spirit of Adoption go together and where slavish fear prevaileth and influenceth our Religion it may be known by these two things First By their unwillingness and reluctancy to what they do for God The good they do they would not and the evil they do not they would do that is they would fain live in a sinful life if they durst and be excused from religious duties except that little outward part which their custom and credit engages them to perform like Birds that in a sunshine day sing in the Cage tho they had rather be in the Woods They live not an holy life tho some of the duties which belong to it they observe out of a fear to be damned if they had their freest choice they had rather live in the love of the creature than in the love of God and the pleasures of the flesh than the heavenly life But now they that have the spirit of Adoption are inclined to the love of God and Holiness have hearts suited to their work Psal. 40.8 Thy law is in my heart and Heb. 8.10 I will put my laws into their minds and write them upon their hearts They obey not from the urgings of the law from without but from the poise and inclination of the new nature not barely as enjoined but as inclined They do not say O that this were no duty or this sinful course lawful but O how I love thy law Psal. 119.97 O that my ways were directed Psal. 119.5 They do not groan and complain of the strictness of the law but of the remainders of corruption Rom. 7.24 Not who will free me from the law but who will free me from this body of death Their will is to serve God more and better not to be excused from the duties of holiness or serving him at all 2. By the cause of their trouble about what they have done or left undone They are not troubled for the offence done to God but their own danger not for sin but merely the punishment as Esau sought the blessing with tears when he had lost it Heb. 12.17 He was troubled but why Non quia vendiderat sed quia perdiderat Not because he sold it which was his sin but lost the priviledges of the birthright which was his misery so many carnal men whose hearts are in a secret love and league with their lusts yet are troubled about their condition not because they are affraid to sin but affraid to be damned 't is not Gods displeasure they care for but their own safety the Young-man went away sad and grieved Mark 10.22 because he had great possessions because he could not reconcile his covetous mind with Christs counsel and direction Felix trembled being convinced of sins which he was loath to discontinue and break off slavish fear tho it doth not divorce the heart from its lusts yet it raiseth trouble about them 3. USE is to press you to get rid of this spirit of bondage and to prevail upon it more and more For Motives 1. 'T is dishonourable to God and supposeth strange prejudices and misrepresentations of God as if his government were a kind of Tyranny grievous and hurtful to man and we think him an hard Master whom it is impossible to please as the evil and sloathful servant Matt. 25.24 25. I knew that thou wert an hard man reaping where thou hast not sowed and gathered where thou hast not strawed and I was affraid and went and hid thy talent in the earth His fear was the cause of his negligence and unfaithfulness which fear is begotten in us by a false opinion of God which rendreth him dreadful rigorous and terrible to the Soul while we look upon God through the Glass of our guilty fears we draw a strange Picture of him in our minds as if he were a ridgid Lawgiver and a severe Avenger harsh and hard to be pleased and therefore unwilling to submit to him 2. 'T is prejudicial to us in many regards 1. It hindereth our free and delightful converse with God The legal spirit hath no boldness in his presence but is filled with tormenting fear and horror at the thoughts of him The Spirit of adoption giveth us confidence and boldness in prayer Heb. 4.16 and Eph. 3.12 but on the contrary the spirit of bondage maketh us hang off from God As Adam was affraid and run to the bushes Gen. 3.12 and David had a dark and uncomfortable spirit and grew shy of God after his sin Psal. 32.3 4. fain to issue forth an injuction or practical decree in the Soul to bring his backward heart into his presence v. 5. And Cain went out from the presence of the Lord of Hosts Gen. 4.16 as unable to abide there where the frequent Ordinances of God might put him in remembrance of him And Jam. 2.29 The Devils believe and tremble They abhor their own thoughts of God as reviving terror in them The Papists think it boldness to go to God without the mediation and intercession of the Saints The original of that practice was slavish fear when God had opened a door of access to himself 2. It breaketh our courage in owning the ways of God and truths of God The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord nor his servants and to be partakers of the afflictions
〈◊〉 God by his Judgment hath subjected the creature to this curse for mans sin man as the meritorious and God the efficient cause of this vanity which is brought upon the creature so that it is brought upon them by man as a sinner by God as a Judge First by man as a sinner that brought the hereditary and old curse As the lower world was created for mans sake so by the just Judgment of God the curse came upon the whole earth for mans sake Gen. 3 17 18. Cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life thorns and thistles also shall it bring forth unto thee This was the original curse So for the actual curse Psal. 107.33 34. He turneth rivers into a wilderness and the water springs into dry ground a fruitful land into barrenness for the wickedness of them that dwell therein Barrenness or fertility is not a natural accident but ordered by God for the punishment of mans sin Therefore we should lift up our eyes above all natural causes and fix them upon God who chastiseth men for their unfruitfulness towards him and punisheth countries whose plenty hath been infamously abused and spent upon their lusts Secondly by the will and power of the Creator he it is who hath the sovereign disposal of the creature and to order it as he pleaseth with respect to his own Glory 1. Herein we see Gods justice who by the vanity of the creature would give us a standing monument of his displeasure against sin creatures are not as they were made in their primitive institution the enmities and destructive influences of the several creatures had never been known if we had not rebelled aginst God We should never have been aquainted with droughts and famines and pestilences and earthquakes these are fruits of the fall and introduced by our sin and by these God would shew us what an evil thing sin is Jer. 2.19 Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts We being in a lower sphere of understanding can only know causes by the effects here is an effect it hath brought misery upon us and upon the whole Creation When God looked upon the whole creation all the creatures were good Gen. 1.31 very good but when Solomon had considered them all was vanity very vain what is the reason of this alteration sin had interposed 2. The power and soveraignty of God all the creatures are subject to the will of God even in those things which are contrary to their natural use and inclination for therefore he imployeth them to destory one another and man who hath brought this disorder upon them if God bid the fire burn however kindled what can withstand its flames if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord the earth presently obeyeth Numb 16.31 As he had spoken these words the ground clave asunder that was under them and the earth opened her mouth and swallowed them up So if God bid the Sea stand up like a Mountain and Wall of congealed Ice it will do so and afford passage for his people and return again to its wonted course fluidness and drown the Egyptians it will do it Exod. 16.26 The waters returned and covered the chariots So for other things Job 37.6 He saith to the snow Be thou upon the earth and likewise to the great rain Be thou upon the earth Not a drop of Rain falleth from the Clouds but by Gods permission so verse the 12. The clouds are turned about by his councels to do whatever he commandeth them upon the face of the earth Nothing seemeth to be more casual than the motion of the Clouds or at least to arise from meer natural causes yet still are at the direction of God For it followeth v. 13. He causeth it to rain for the correction of a land or for mercy Sometimes 't is sent in mercy and sometimes in judgment this bridle God keepeth upon the world to check their licentiousness and awe them into obedience to himself 3. His mercy during the day of his patience In the midst of judgment he remembreth mercy though there be much vanity in the creature yet there is still an usefulness in them to mankind tho the air might poison us and the earth swallow us up and the mouth of the great deep vomit forth an inundation of waters and the fire scorch up the earth yet 't is great mercy that God hath so bound up the creatures by a law and decree that the earth is still a commodious habitation to man that many of the changes and commotions in the Elementary and lower world conduce to our benefit but especially the stated course of nature that the earth doth bring forth its fruits in due season and the Sun rejoyceth to run its course all this is goodness to poor creatures while God offereth pardon of sin and restitution by Christ we still injoy the blessings we have forfeited tho with some diminution and abatement we are restored to the use of the creatures but these are subject to vanity We have our lives but not that perfect constitution of body which Adam injoyed before his fall Creatures are not so useful and serviceable to us as they were in their first creation In the inward Righteousness and Holiness restored to man there is a mixture of corruption 'T was needful there should be some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods Mercy And yet for the honour of God some monument should be left of his benignity and bounty to his creature 3. The reasons why the innocent creature is punished for mans sin 1. To destroy the image of jealousy or the great idol that was set up against God mans great sin was his forsaking the Creator and seeking his happiness in the creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water and 1 John 3.12 He forsook God by distrust and betook himself to the creature out of necessity for man cannot subsist of himself but must have somewhat to lean unto The first temptation did intice man from God to some inferior good more pleasing to his fleshly mind man was made for God to serve him love him and delight in him and to use all the creatures in order to God for his Service and Glory He was to use nothing but with this intention But by sin all that man was capable of using was abused to please his flesh Now as Satan the tempter aimed at this that by depending on the creature we might have no cause
manifested and we have seen it and bare witness and shew unto you that eternal life which was with the father and manifested unto us that which we have seen and heard declare we unto you Acts 4.20 For we cannot but speak the things which we have seen and heard they had it not by hearsay but some kind of sight there being fidelity in the witness there should be faith in those that hear and read The Apostles had sensible confirmation of what they did declare If they say that they heard saw and handled that which they never did then they were deceivers if they only imagined they did see and hear those things then they were deceived if what they saw and heard will not amount to a proof of Eternal life then their testimony is not sufficient But their down-right simple honesty and great holiness sheweth they had no mind to deceive and the nature of the things they relate sheweth that they could not be deceived for they were eye-witnesses and ear-witnesses and always conversing with Christ the proof is sufficient If such miracles such resurrection ascention such a voice from the excellent glory will not prove another world what will 4. There is a care taken that we also may have a sight of these things so far as is necessary to a lively and quickning hope for the spirit is given to refine our reason and elevate our minds and raise them above sensible things that we may believe these supernatural truths and hope to enjoy this blessedness in the way of Christianity Gal. 5.5 For we through the spirit wait for the hope of righteousness by faith interpret it not only of the righteousness of faith but the hope built thereupon it doth assure us of bliss and glory for all that are obedient to the faith and believe those endless joys which are prepared for Christians John 1.17 18. 5. If we see not these things by faith 't is because we are blinded by lusts and bruitish affections which misbecome the humane nature 2 Cor. 4.3 4. If our gospel be hid 't is hid to them that are lost whose eyes the God of this world hath blinded 'T is because worldly advantages have seduced and perverted their affections which inchant their minds that these sublime truths make no impression upon them nor have any influence upon their hearts so 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off They have not that purity of heart which should inable them to believe this Doctrine or see things that should contradict or check their lusts and being wedded to present things have no prospect of things to come 1. USE For Confutation of those that will not believe or hope for any thing which they see not they think Christians a company of credulous fools that nothing is sure that is invisible that the promises of the Gospel are but like a dream of mountains of Gold or Pearls dropt from the Sky and all the comforts thence deduced are but fanatical illusions that nothing so ridiculous as to depend upon unseen hopes that lie in another world they make the life of faith a matter of sport and jesting Psal. 22.7 8. All they that see me laugh me to scorn they shut out the lip and shake the head saying he trusted in God that he would deliver him let him deliver him seeing he delighted in him 1 Tim. 4.10 We therefore labour and suffer reproach because we trust in the living God Christians thought their reward sure and endured all things Atheists and Infidels therefore scoff at them persecute them To these I shall propose two things 1. Is nothing to be believed and hoped for that is not seen Reason will shew you the contrary Country people obey a King whom they never saw but only know his power by the effects in his Laws and Officers of Justice and doth not sense teach us the same concerning God if we transgress his laws by omitting a duty or committing a sin we hear from him though we see him not Rom. 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men And Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward And for hope do not men venture their estates in forreign Countries in the hands of persons whom they never saw nor knew and shall we venture nothing on the promises of God 'T is true God liveth in another world and our hopes lye there also but doth he not manifest himself from thence to be concerned in our actions whether they be good or evil And if he be concerned in them will he not punish the evil and reward the good hath not natural conscience a sense of these things And therefore 't is unreasonable to question these things 2. They think good people are credulous and easie of belief their own experience of these good people evidenceth the contrary that they are too slow of heart to believe what God hath revealed concerning the other world and that by the use of all holy means 't is with difficulty accomplished But what if we prove that none so credulous as the Atheist or Infidel First you are not sure there is no such life 't is impossible they should ever know or prove the contrary it may be questionless the Lord that made this world can make a world to come and the same persons to exist there in ignominy contempt and shame that lived wicked here and bestow honour on the godly and holy the question between the downright Infidel and the Christian is not so much Whether there be a world to come but whether we can prove there is none The belief of the positive That there is a God That there is everlasting life is necessary to our hope but to their conviction let them infallibly prove there is none they can never do that you cannot disprove the reality of the Christian hope or by any sound Argument evince that there is no heaven or hell for ought you can say or know there are both and if we should go on no further it were best to take the surer side especially when you part with no more than a few base pleasures and carnal satisfactions that are not worth the keeping In a Lottery where there is but a loose possibility of gaining men will venture a shilling or a small matter for a prize of an hundred pound So be there no heaven or hell or be there one you part with no more than the vain pleasures of a fading life but if it should prove true in what a woful case are you then when to gratifie a bruitish mind you run so great an hazzard the heathens granted it an Hypothesis conducing to vertue and goodness Secondly To the Atheist and Infidel bating all Scripture it may be proved That 't is a thousand to one but it is so natural reason will
called and justified they are children of wrath as well as others 2. The reply and answer 't is God that justifieth This implyeth two things first his finding out a way to acquit them according to the terms of the Gospel as when all men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to Gods vengeance but now a clear and sure way of pardon Rom 3.19 20 21 22. Now we know that whatsoever things the law saith it saith to them that are under the law that every mouth may be stopped and all the world may become guilty before God Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin but the righteousness of God without the law is manifested being witnessed by the law and the Prophets even the righteousness of God which is by faith of Jesus Christ unto all and upon all that believe There is mercy for all penitent believers to accept and bless them 2. He doth actually acquit all those that submit to these terms Eph. 1.6 Who hath accepted us in the beloved to the praise of his glorious grace The Covenant setteth down the terms and by performing them we are capable of this benefit of Absolution Doctrine That no charge or accusation will take effect to prejudice the acceptation of them whom God justifieth 1. What is justification It consisteth in two things first in the pardon of â—ll our sins secondly in the acceptation of us as righteous in Christ. The first is necessary for God doth not vindicate us as innocent but pardoneth us as guilty those that are impleâ—ded before his Tribunal are all sinners and sinners are not vindicated but pardoned and the Apostle describeth justification by the pardon of sin Rom. 4.6 7. As David describeth the blessedness of the man to whom the Lord imputeth righteousness without works saying Blessed are they whose iniquities are forgiven whose sins are covered God in justifying his people against the imputations of the world doth bring forth their righteousness as the noon-day but in justifying them against the accusations brought before his own Tribunal doth not vindicate our innocency but shew his own mercy in a free discharge of all our sins This is sometimes set forth in Scripture by the blotting out of all our transgressions as Isa. 43.25 I even I am he that blotteth out thy transgressions for my own names sake and will remember thy sins no more As we are no more chaâ—ged with what is cancelled or blotted out of a debt-book so Isa. 38.17 Thou hast cast my sins behind thy back as men cast behind them such things as they list not to look on and Micha 7.19 Thou wilt cast our sins into the depth of the sea as that which is cast into the sea is lost forgotten and cannot be recovered so sin shall not be brought into the judgment against the pardoned sinner 2. In accepting us as righteous in Christ who dyed for our sins to reconcile us unto God and therefore sometimes he is said to be made righteousness to us 1 Cor. 1.30 and we are said to be made the righteousness of God in him 2. Cor. 5.21 that is we have the effect of his sufferings as if we had suffered in person for they were undergone in our stead and for our sakes and the fruit of it given to us by God himself 2. How many ways doth God justifie Four ways especially 1 By way of Constitution 2 Estimation 3 Sentence And 4 Execution 1. Constitutively by his Gospel-grant or the New Covenant in the blood of Christ. The Covenant of grace is Gods pardoning act and instrument by which we know whom and upon what Terms God will pardon and justifie namely all such as repent and believe the Gospel We are constituted just and righteous and exempted from the curse and penalties of the law We may know the true way of justification by its opposition to the false or pretended way Acts 13.38 39. Through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all those things from which they could not be justified by the law of Moses The Jews expected to be justified by the law of Moses but we are justified by the law of Christ that is this constituteth our right and herein justification and sanctification differ God sanctifieth by his Spirit but justifieth by the sentence of his word or promise of the Gospel Our right immediately results thence as by an act of indempnity we are freed from all the penalties which otherwise we might incur without any further act of the Magistrate We are constituted righteous by his deed of gift in the Gospel but made holy by his Spirit but if any quarrel at this term and say that God by the New Covenant doth declare who are justifiable but doth not justifie I answer further We are justified 2. By way of Estimation whereby God doth determine our right accept or deem and account them righteous who fulfil the terms of the Gospel and actually convey to them the fruits of Christs death This is spoken of 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified once vile sinners now washed sanctified and justified as soon as they believe they are put into a state of acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is justifying he continueth to justifie them unto the death and he keeps them in that estate wherein they have exemption from the punishment of sin and a right to eternal life 3. By way of Sentence This is in part done here when God interpreteth our righteousness and sincerity Job 33.23 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down to the pit I have found a ransom And doth by the Spirit of adoption assure us more and more of the pardon of our sins but more solemnly at the last day when the Judge doth sitting upon the Throne pronounce and declare us righteous before all the world and as those who are accepted unto life Acts 3.19 That your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Then the sentence is solemnly pronounced by the Judg sitting on the throne and we are justified before God Men and Angels There are two parts of judgment to condemn and to absolve or justifie Matth. 12.36 37. But I say unto you that for every idle word that a man shall speak he shall give account thereof at the day of judgment for by thy words thou shalt be justified and by thy words thou shalt be condemned then every mans doom shall be pronounced 4. By way of Execution when the sentence is executed This is in part done here as God taketh off the penalties and fruits of sin either in the way of
have found a ransom From the beginning of the world Christ was known to be a Redeemer who saved the world by a ransom paid no other way could the effects of the Lords grace be communicated to us we receive mercies freely but they were dearly purchased by Christ. The second notion is that of a Mediatorial Sacrifice Isa. 53.10 He shall make his soul an offering for sin So Eph. 5.2 He gave himself for us an offering and a sacrifice to God for a sweet smelling savour Sin is a wrong done to God and therefore there must be something offered to God in our stead by way of satisfaction before he would quit his controversie against us this Christ hath done all that was signified by the Ancient Sacrifices and offerings was accomplished by him They were flayed killed burned all which are but shadows of what our Lord endured He is the true and real Sacrifice wherein provoked justice doth rest satisfied his wrath appeased and we that were loathsome by reason of sin made acceptablâ—â—nd well-pleasing unto God The third notion is that of a propitiation 1 John 2.2 He gave himself a propitiation for our sins and not for ours only but for the sins of the whole world And Rom 3 25. Whom God set forth to be a propitiation through faith in his blood This implyeth Gods being pacified and appeased so as to become propitious and merciful for ever to sinful mâ—â— in which sense he is also said to make reconciliation for the sins of his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17 whereby is meant Gods being reconciled to us This was the great end why Christ dyed for us to appease Gods wrath and displeasure and to reduce us into grace and favour with him again by tendering a full compensation to God for all our sins 2. The effects ascribed to it 1. Sin is expiated or purged out Heb. 1.3 When he had by himself purged our sins he sat down on the right hand of the Majesty on high As God would not be appeased without a Ransom Sacrifice or Satisfaction so could not sin be purged out without bearing the punishment so the conscience is said to be purged from dead works by the blood of Christ Heb. 9 4. and Revel 1.5 He hath washed us from our sins in his blood That is done that which will remove the guilt and pollution of it when 't is rightly applyed to us and so he is said to finish transgression and make an end of sin Dan. 9.24 That is to destroy the reign of sin and to seal up the role and hand-writing that was against us that it may not be imputed and brought into the judgment 2. The sin is pardoned and the sinner justified Eph. 1.7 In whom we have redemption in his blood the forgiveness of sins That 's the great benefit which floweth from the death of Christ which is offered in the New Testament Acts 10.41 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And 't is sealed and represented in the Lords Supper Matth. 26.28 This is my blood of the New Testament which was shed for the remission of sins 3. The sanctifying the sinner to God Heb. 13.12 Jesus that he might sanctifie the people with his own blood suffered without the gate Heb. 10.10 By the which will we are sanctified by the offering of Jesus Christ once for all So Eph. 5.26 That he might sanctifie and cleanse it by the washing of water through the word So John 17.19 That they also might be sanctified through the truth In these and many other places is meant both our dedication to God and the renovation of our natures that qualifieth for communion with him 4. The consummation or the perfecting of the sanctified as Heb. 10.14 By one offering he hath perfected the sanctified for ever The priests of the law were forced to renew their Sacrifices because they could not compleatly take away sin for the law made nothing perfect Heb. 7.19 Could not yield us sufficient expiation for sin to justifie and sanctifie the person so as to open Heaven to him and a free access to God but Christ hath fully done this perfected us for ever by one offering There needeth no other Sacrifice no other satisfaction to remove the guilt and eternal punishment John 19.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is finished or perfected all is undergone that was necessary for the redemption of the Elect there needed no more to satisfie justice or procure salvation for us 3. The sufficiency of it to these ends and effects 1. From the Dignity of the person He had all fulness in him a fulness of holiness Col. 1.9 a fulness of the Godhead Col. 2.9 He was holy and innocent and also God and will not the blood of God cleanse us from all our sins 2. The unity of his office and Sacrifice There is but one Redeemer and one Sacrifice and if but one this is enough 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Jesus One Sacrifice Heb. 10.12 But this man after he had offered one Sacrifice for sins for ever sat down at the right hand of God Heb. 9.26 But now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself And Rom. 5.18 The free gift came upon all to the justification of life The Scripture much insists upon this 3. The greatness of his sufferings Isa. 53.4 5 6. Surely he hath born our griefs and carried our sorrows yet did we esteem him stricken smitten of God and afflicted but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Phil. 2.7 8. But made himself of no reputation and took upon him the form of a servant and was made in the likenâ—â—â— of men and being found in fashion as a man â—e humbled himself and became obedient unto death even the death of the cross And Gal. 3.13 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 Now Christians all this is offered to our Faith The notions the effects or ends the sufficiency of it to these ends and purposes The price is paid by Christ and accepted by God We partake of these benefits as soon as we perform the conditions of the Gospel but we triumph when more explicitely we declare our selves to be true and sound Christians God doth not look for an Expiatory Sacrifice at our hands but a thorough application of what he hath found out for us This broad foundation laid is not only free for God to build upon but for us to build
superstitious carnal part of the world falleth to his share but Christ hath cast him out and will still go on to do it Death hath an Empire and Kingdom Rom. 5.14 Death reigned from Adam to Moses and verse 17. by one offence death reigned Now for the destruction of these powers was Christ exalted at the right hand of God and by degrees he doth destroy and subdue them yet this destruction is not so universal but that sin and Satan and death doth still continue yet though there be not a total destruction of them there is an absolute subjection of them to the Throne of the Mediator They cannot do any more than Christ permitteth they cannot hurt those whom God hath given to Christ in a deadly manner they cannot hinder the bringing them unto the Heavenly kingdom He doth annihilate the guilt of sin by his death the dominion by the power of his Spirit In the dispisers and refusers of his grace sin continueth in its absolute power but still in a subjection to the Throne The wrath of the Mediator is seen in their condemnation and destruction Satan is destroyed as to his Princely power but so as we must use the means still at last he shall be judged Death is the last enemy 1 Cor. 15.26 that shall be destroyed It will be finally destroyed in the Resurrection For the present it serveth Christs ends 1 Cor. 3.22 Fourthly His Intercession for us this is a notable prop to faith 1. Christ presents himself and the merit of his Sacrifice before the face of God to preserve us in his favour Heb. 9.24 He appeareth before God for us As the High Priest did enter with Blood into the holy place Levit. 6.7 The Priest shall make an atonement for him If he did not interpose before God night and day how should the accusations of Satan be repelled breaches prevented a mutual correspondence preserved between us and God 2. He doth interpose his love will and desire for our salvation and all grace that is necessary thereunto in all our difficulties conflicts and temptations to intercede is the part of an inferior towards a superior thus is Christ as Mediator to God John 14.16 I will pray the father He is to ask his own glory Psal. 2.8 Therefore what Grace is necessary for us 'T is a comfort Christ doth nor forget us now in Heaven as Pharaohs Bâ—tler forgat Joseph Gen. 40.23 But 't is much more a comfort that he will take notice of our particular case that he knoweth us by name and our necessities and wants and doth particularly intercede for us Nay he is mindful of us when we are not mindful of our selves for his intercession doth make way for the effectual application of his grace to us when we think not of it He obtaineth first the convincing then sanctifying then comforting spirit 3. To prevent breaches 1 John 2.1 We have an advocate with the Father Jesus Christ the righteous An advocate so he is opposite to our accuser And Heb. 2.17 He is a merciful and faithful high priest in things appertaining to God to make reconciliation for the sins of the people Merciful to undertake faithful to accomplish merciful to us faithful to God merciful in dying faithful in interceding and so mindful of us at every turn Surely 't is the office of a Saviour to be Gods instrument in procuring our discharge if we our selves should only plead for pardon having carried our selves so unworthy of it it would be uncomfortable to us but he that hath redeemed us pleadeth for us we do not go to God alone 4. He presents our prayers which are made acceptable to God not as coming from us but as perfumed with his merits Heb. 8.2 and Rev. 8.3 And another angel came and stood at the altar having a golden censer and there was given to him much incense that he should offer it with the prayers of the Saints He hath intendred his own heart by suffering hunger contempt in the world exile weariness pain of body heaviness of mind Heb. 4.14 15 16. Seeing then that we have a great high priest that is passed into the heavens Jesus the Son of God let us hold fast our profession for we have not an high priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin Let us therefore come boldly unto the throne of grace that we may obtain mercy and find grace to help in a time of need Therefore come boldly for such mercies as we stand in need of He knoweth the heart of a tempted man VSE You see then what abundant cause we have to triumph and glory in Christ. You have his Humiliation as the ground of your comfort his Exaltation which qualifieth him to apply it to you and work it in you the merit and power If he had not wrought our deliverance long might we have born the wrath we deserved and had no means to help our selves If he should not make continual intercession for you the remnant of your sin would still bring damnation if he did not hide your nakedness and procure your daily pardon you would every day be your own destroyers nay you would not be an hour longer out of hell if he did not bring you to God you could have no comfortable access to him in any of your wants and necessities if he leave you to your selves to resist one temptation even to the foulest sins how quickly would you be born down and wallow like a swine in the mire We can with Jonah easily raise the storm but we know not how to allay it All from first to last must be given and ascribed to God in Christ. SERMON XLV ROM VIII 35 Who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or peril or sword THE Triumph over the evil of sin being ended the Apostle beginneth his Triumph over afflictions Here observe 1. The Challenge Who shall separate us from the love of Christ 2. The evils enumerated Shall tribulatiâ—n or distress or persecution or famine or nakedness or peril or sword 1. The Challenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who for what The things mentioned are spoken of as a person but the chief difficulty is about the meaning of that Clause the love of Christ Whether it be meant of our love to Christ or Christs love to us Reasons may be given on both sides 1. That it is meant of our love to Christ for tribulation is not like to alienate Christ from us but us from Christ This doth rather tend to draw us from loving God than God from loving us 2. That it is meant of Christs love to us because 't is very unlikely that the Apostle would boast of the constancy of his own love 'T is more comely to triumph in Gods love to us than our love to God What shall we then
the beloved to the praise of his glorious grace The people of God are loved from all eternity by his love of benevolence whereby he willed good unto them and decreed to bestow good upon them even when they were children of wrath in the sentence of the law But there is besides this the love of complacency whereby he accepteth of them as being reconciled to him and acquiesceth in them as his peculiar people and will bestow all manner of grace upon them Secondly As to sense or our feeling of this love Rom. 5.5 Because the love of God is shed abroad in our hearts When 't is evidenced to us that God hath thus sanctified us and adopted us into his family taken us for his children Rom. 8.16 And we are incouraged to look for the eternal inheritance as our right and portion The effects we have in our conversion called therefore effectual calling the sense we have by the Lords confirming Grace or the witness of the spirit which God giveth as a reward to his faithful and obedient servants Experienced seasoned Christians usually have it in a large measure 2. The people of God apprehend it as a very blessed and comfortable condition for here Paul in their name speaketh that as long as God loveth them they are not troubled about other things Death may separate the soul from the body depth of poverty may separate them not only from the preferments of the world but the enjoyment of their own estates Evil angels may disquiet them with temptations worldly powers exile them from their countrey and separate them from their dearest friends and acquaintance but as long as they are not separated from the love of God in Christ they are well apaid and contented for the Apostles triumph is not that he did escape the troubles but that he was not separated from the love of God in Christ Jesus Now this cometh partly from the real worth of the priviledg its self and partly from their esteem and value of it 1. For the real worth of the priviledge its self Surely Gods love can make us more happy than the world can make us miserable Consider a believer as to his present or future condition he is a blessed man For the present his sins are pardoned Psal. 32.1 Blessed is he whose transgression is forgiven whose sin is covered Their natures are healed 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these we might be partakers of the divine nature having escaped the corruption that is in the world through lust Their ways are directed and ordered Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord. And for the future they have eternal life 1 John 2.25 And this is the promise he hath promised us even eternal life Now these are blessings the world cannot deprive us of and they are the fruits of distinguishing love but worldly things which are subject to the will and power of our enemies are not Eccles. 9.1 2. Love nor hatred cannot be known by these things all things come alike to all These have escaped the greatest misery and are intitled to the greatest happiness mankind is capable of 2. Their value and esteem of it above all worldly felicities Psal. 4.6 7. Many say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness into my heart more than in the time that their corn and wine increased Yea above life its self Psal. 63.3 Thy loving-kindness is better than life They were willing to renounce all to get it and therefore they are willing to renounce all to keep it Phil. 3.7 8. What things were gain to me I counted loss for Christ yea doubtless and I count all things but loss He had counted and did count to shew that he had not repented of his choice Man is changeable and fickle highly conceited for one thing to day and another to morrow but the Apostle saw no cause to recede from his choice he continued still of the same opinion We often affect novelties are transported when we first change our profession and repent at leasure Now if he were to do it again he would freely do it supposing it to be gainful But now to have the favour of God and to be like him how valuable a blessing is it None are true Christians but those that are like-minded that value his favour above all things for otherwise God is loved with the respect of an underling and so cannot have the affection from us that is due to the chiefest good Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 3. That nothing can separate us from the fruition of his love This will be best seen from the grounds 1. The immutability of Gods love to the elect His elective love maketh not only our vocation effectual but our justification and glorification also Rom. 8.30 He will not cease to love us nor cast off the care of our salvation till he hath brought it to its final period 2. The infinite merit of Christ. 'T is in the text The love of God which is in Christ Jesus our Lord. His free-love is carried on to us in that way for the fruits of his eternal love we cannot obtain but by Jesus Christ. Now his merit is an everlasting merit he went not to Heaven till he had obtained eternal Redemption for us Heb. 9.12 A purchase that shall ever stand in force 3. The unchangeable Covenant and the promises of God which irreversibly make over this right to us 2 Cor. 1.20 For all the promises of God are in him yea and amen And Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have strong consolation Surely this should give us a strong consolation that we have the word of the eternal God for it That if we run for refuge and stick there nothing shall defeat our right 4. The union of a believer with Christ as a member of his body and so belonging to his care and protection For the Lord Christ is a Saviour to all those to whom he is truly an head Eph. 5.23 Christ is the head of the Church and the Saviour of the body Therefore every living member of the mystical body is safe nothing shall dissolve or break that blessed union that is between Christ and believers 5. The Almighty power of God and Christ 1 Pet. 1.5 Ye are kept by the power of God through faith to salvation Heaven is kept for them and they are kept for Heaven Christ hath promised his Almighty Power for the safety of believers As it was he and not we that purchased our salvation so it is Christ and not we that must have the keeping of the purchased benefits and he saith that none shall pluck them out of his hands and out of the Fathers hands
of the sufferings His Blood was the Blood of God Acts 20.28 3. Another circumstance accompanying the pains of the Second Death and unavoidably attending it in reprobates is desperation and a fearful looking for of the fiery indignation of God Heb. 10.7 But this is accidental to the punishment its self and only occasioned by the sinners view of their woful and irremediless Condition but this neither did nor could possibly befall the Lord Jesus for he was able by his Divine Power both to suffer and satisfie to undergo and overcome this dreadful brunt of the Wrath of God and therefore expected a good issue in his conflict Psa. 16.9 10. My flesh shall rest in hope for thou wilt not leave my Soul in Hell nor suffer thy holy one to see corruption 'T is applyed to Christ Acts 2. A shallow stream may easily drown a Child whereas a grown man may hope to escape out of a far deeper place yea a skillful swimmer out of the ocean Christ passed through that Sea of Wrath which would have drowned all the World yea came safe to shoar Well then it sheweth the reality and truth of his Satisfaction 2. It sheweth the fulness and sufficiency of his Satisfaction And that Christ undertook no more than he was able to perform For though but one yet he is accepted for all As one Sacrifice offered by the high Priest was enough for all the congregation The burnt offering for private men and for the whole congregation was the same a young bullock without blemish All had but one Sacrifice only for private men the Burnt-offering was offered by common Priests and for the congregation by the high Priest Or as the same sun serveth for every one and also for all the World So the same Christ the Sun of Righteousness serveth for all Or as one Adam was enough to ruine all So one Christ was enough to save all Yea much more as in Christ the Divine Power is more effectual The Scripture often insisteth upon the oneness of the Person and the oneness of the Sacrifice as in that oracle which drop't from the mouth of Caiphas it is expedient for one to dye for all the people John 11.51 52. Which is interpreted of the Redemption of the Elect He prophesyed that Jesus should die for that Nation and not for that Nation only but that he should gather together in one the Children of God which were scattered abroad This one Christ is accepted for all For 't is more than if all the World had dyed God was more pleased with this Sacrifice than he was displeased with Adams sin or the sins of all the World 1 Tim. 2.6 There is one Mediator between God and man the man Christ Jesus As one Mediator so one sacrifice Heb 10.10 We are sanctifyed through the offering of the Body of Jesus Christ once for all And verse 14. For by one offering he hath perfected for ever them that are sanctified And Heb. 9.26 He once in the end of the World appeared to put away sin by the sacrifice of himself And 28 verse So Christ was once offered to 〈◊〉 the sins of many The Scripture doth so emphatically insist upon this circumstance to shew that there needeth no more to be done to satisfy Gods Justice That is sufficiently done already which is a great comfort to us For you are not left under the care of making Satisfaction for your own sins But only of accepting the Redeemer who hath satisfied and if you perish it will be for want of Faith in you not for want of Satisfaction in Christ The business is even brought to your doors and left upon your hands whether you will accept of the grace offered 2. How the great Love of God appeareth in this 1. In that he would not prosecute his right against us who were faln in Law and unable to recover our selves Noxa sequitur caput The Soul that sinneth shall die Exod. 32.33 He might have refused any Mediation and all our necks might have gone for it 'T was great love that God would think of a Surety he might have exacted the whole debt of us thou hast sinned and thou shalt pay 'T is some relaxing of the rigour of the Law that he would take person for person Moses was rejected when he interposed as a Mediator but so was not Christ. 2. That he would take one for all Justice would not let go the sinner without a ransom but 't is the wonderful grace of God that he would take Satisfaction from one man in the name of all those for whom he offered to satisfy That God would accept of Christ Heb. 2.9 'T is said that by the grace of God he should tast death for every one That which moved God to transfer the punishment of our sins upon Christ was his meer grace and the special favour of God 3. This one so dear to him his own Son the Son of his love his only begotten Son he is the person that must be our surety John 3.16 God so loved the World that he sent his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life And Rom. 8.32 He spared not his own Son but delivered him up for us all Oh the unspeakable love of God! We are fond Eli would not let fall one rough word to his Children God had but one Son and he was made a Sacrifice for sin 4. This one so worthy in himself Person for person is the hardest bargain In some Wars Captives are redeemed with money But we are not redeemed with Silver and Gold but with the precious blood of the Son of God 1 Pet. 1.18 19. If there be man for man proportion is observed and men of like quality are exchanged You never heard of such a demand that a king should be given to ransom a Servant We were slaves and Christ was the Heir of all things The prince was given for Slaves The just for the unjust The Lord God Almighty who filleth Heaven and Earth with his Glory was given for poor worms The King of all the Earth came not to be ministred unto but to minister and to give his Life a ransom for many Matth. 20.28 5. And he given unto death One dyed for all if Christ had come on earth to take a view of our misery it had been another matter Captive Princes have kingly entertainment but he came to be fold for the price of a slave thirty pieces Exod. 21.31 The ransomer is not bound to suffer and be ruined if the Party be so But our redeemer must dye 1 Pet. 3.18 But Christ hath suffered for sin the just for the unjust that he might bring us to God Till death there was no full Satisfaction if ever any had cause to love his life Christ had his Soul dwelt with God in a Personal Union 'T is no great matter to quench and put out such glimering Candles as we are We are often a burden to our
to oblige us the more strongly to endeavour it And Partly because we have consented to this obligation in Baptism All the members of the Church have ingaged themselves to imploy the death and strength of Christ for the subduing of sin they are dead as they have upon this incouragement undertaken its death and in part already begun it 2. How all can be said to be dead when Christ died Since most of the Elect were not then born or yet in being Answer 1. When Christ was upon the cross be sustained the relation of our head or Common Person 'T was not in his own name that he appeared before Gods Tribunal but in ours not as a private but as a publick person So that when he was crucified all believers were crucified in him for the act of a Common Person is the act of every particular Person represented by him As a Knight or Burgess in Parliament serveth for his whole Borrough and Country Now that Christ was such a Common Person appeareth plainly by this that Christ was that to us in grace what Adam was to us in nature or sin The First Adam was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. â—4 The figure of him that was to come And Christ is called the Second Adam 1 Cor. 15.45 The Second Common Person So that as we had a death in sin from the First Adam so a death to sin from the Second As we stood in Adam in Paradise so we stood in Christ upon the Cross Adams act in Paradise was in effect ours In Adam we all died 1 Cor. 15.21 So Christs act was in effect ours In Christ we all died Spiritually and mystically Adam did as it were lend his Body in Paradise we saw the forbidden fruit with his eyes gathered it with his hands eat it with his mouth that is we were ruâ—ned by these things as if we had been by and actually consented to his sin So in Christs representation on the Cross all believers are concerned as if they had been by and actually present and had been crucified in their own Persons and born the punishment of their own sins for all this was done in their name and â—ead that they might have the benefit 2. Christ was on the Cross not only as a Common Person but as a Surety and Vndertaker I say in his death there was not only a Satisfaction for sin but an obligation to destroy it There was an undergoing and an undertaking As he is set out in the Scripture under the notion of a Second Adam So also of a Surety Heb. 7.22 Christ is called the Surety of a better Testament Now he was a Surety mutually on Gods part and ours First he was to ingage for us to God and in the name of God ingaged himself to us The tenor of both ingagements is in Rom. 6.6 That the body of death should be destroyed that we should from thenceforth no longer serve sin Assoon as we consent to this stipulation this taketh effect On Gods part Christ undertook to destroy the body of sin by the Power of his Spirit which should be given to us to become a principle of Life in us and of death to our old man Titus 3.5 More particularly we mortify the deeds of the body by the help of the Spirit Rom. 8.13 The Holy-Ghost when he reneweth the heart puts into it a principle and seed of Enmity against sin 1 John 3.9 He cannot sin because the seed abideth in him And as that is cherished obeyed sin is resisted and mortified And he actuateth and quickeneth it yet more and more that it may prevail against the sin which dwelleth in us 2dly As our Surety he undertook that we should no longer serve sin that we should not willingly indulge any presumptuous acts nor slavishly lye down in any habit or course of sin Or under the power of any arnal distemper but also should use all godly endeavours for the preventing weakning or subduing it Christs act being the act of a Surety he did oblige all the Parties interessed he purchased grace at Gods hands and bound us to use all holy means of watching striving humiliation cutting off the provisions of the flesh avoiding occasions weaning the heart from earthly things which are the bait and fuel of sin that keep it alive 3. Our consent to this ingagement is actually given when we are converted and solemnly ratified in Baptism 1. 'T is actually given when we are converted Rom. 6.13 As those that are alive from the dead yield your selves to God and your members as instruments of righteousness to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons we then give up our selves to work and first as to do his work so to war in his warfare against the Devil the World and the flesh Till the merit of Christs death be applyed by faith to the hearts of sinners they are alive to sin but dead to righteousness but then they are dead to sin and alive to righteousness and as alive from the dead and then yield up themselves to serve and please God in all things 2dly That this is solemnly done or implyed in Baptism For when we were baptized into Christ we were baptized into his death Rom. 6.3 4 5. In Baptism we did by solemn vow and profession bind our selves to look after the effects of Christs death to mortify the deeds of the body or which is all one renounce the Devil the World and the flesh The Devil as the great architect and principle of all wickedness the World as the great bait and snare the flesh as the rebelling principle Our Baptism is certainly an avowed death to sin it implieth a renunciation by way of vow for 't is the answer of a good conscience towards God And the ancient covenants were made by way of question and answer 1 Pet. 3.21 The very washing implieth it washing is a purifying and after purifying we must not return to this mire again 2 Pet. 1.19 He hath forgotten he was purged from his old sins We promised to give over our old sins or as 't is our first ingrafting and implanting into Christ and his death if when we are baptized we are reckoned to be dead The death of Christ was mainly to put away sin and to take away sin 1 John 3.5 And Heb. 9.26 Now sins were not taken away that men may resume and take them up again The great condemnation of the Christian world is that when Christ would take away their sins they will not part with their sins 3dly How they can be dead to sin and the World since after conversion they feel so many carnal motions Ans. 1. By consenting to Christs ingagement they have bound themselves to dye unto sin When we gave up our names to Christ we promised to cast off sin and therefore we are to reckon our selves as dead to â—in by our own vow and obligation and accordingly to behave our selves Rom. 6.2 How shall we that are dead
calumnies the people of God are represented as strange sort of people unto the World 2 Cor. 6.8 As deceivers and yet true They are reputed as a company of hypocrites and dissemblers all their experiences questioned and scoffed at prophane and wanton wits will be spitting out their venom in every age and Gods people will be Judged according to men in the flesh though they live to God in the Spirit 1 Pet. 4.6 God permitteth it reproach is the soil and dung whereby he maketh his heritage fruitful but yet this is an hiding and disguising the Spiritual life Lastly 'T is hidden under manifold weaknesses and infirmities the best have their blemishes and the most of Christians shew forth too much of Adam and too little of Jesus and so the Spiritual life is carryed on darkly and in a riddle Though the old man of corruption doth not bear sway in their hearts to command direct and order all their actions as formerly it did yet sin is not wholly gone they feel a Law warring in their members Rom. 7.33 And 't is not only warring but sometimes prevailing that they themselves can feel little of the holy life There are some question and life of grace others scorn and scoff at it yet believe it for 't is the great truth revealed in the Scriptures and 't is in some measure felt by sense yea the rays of this hidden and rejected life are often discovered to the World For there are some who by their practices condemn the World live in counter-motion to the corrupt sort of men walk as those that have another Spirit than the Spirit of the World 1 Cor. 2.12 and as those that look for an happiness else where Therefore believe that there is such a life 2. Value and esteem it according to its worth and excellency I mean with a practical esteem as Paul doth counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him Phil. 3.10 That I may know him and the power of his Resurrection Or the vertue of raising him out of sin to the life of grace Oh that is an excellent thing indeed 'T is more to be advanced to this life than to the highest honour in the World This is to live in God to God to have miracles of grace wrought in us every day 'T is the divine power that giveth us all things that pertain to life and godliness 2 Pet. 1.3 Not begun nor carryed on without a daily miracle or a work exceeding the power of nature or the force of the creature life ennobleth all things a living dog is better then a dead Lion to be alive to God when others are dead in sin what a great priviledge is that 3. Deal with Christ about it Come to him he purchased it by his death John 6.51 This is my flesh which I have given for the life of the World To God in sacrifice to us for food Look upon him as one that is possessed of the fulness of the Spirit to work it in all those that come to God by him Heb. 7.25 He is able to save to the uttermost all those that come to God by him for he liveth for ever to make intercession for them That is penitent believers for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit John 5.40 Ye will not come to me that ye may have life If you have a pressing need why should you keep away from him That 's his Quarrel against us that we will not make use of him for this benefit He is best pleased when we have most of it John 10.10 I am come that they might have life and have it more abundantly He would have us not only living Christians but lively He hath appointed Ordinances to convey it to us The word Isa. 55.3 Hear and your Souls shall shall live The Sacraments Psa. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Prayer that we cry earnestly and express our desires of this benefit Psa. 36.9 For with thee is the fountain of life in thy light shall we see light David often calleth upon God as the God of his life Well when we go to God he remitteth us to Christ Christ to the Spirit and the Spirit to the Ordinances there we should observe his drawings and obey his sanctifying motions when he saith Arise from the dead and Christ shall give thee light Eph. 5.14 When more awakned than at another time 4 When we have this life let us Improve it and act grace in all holy obedience unto God Eph. 5.25 If we live in the Spirit let us walk in the Spirit If partakers of the new life of grace we must shew it in our conversations for newness of heart is seen in newness of life USE 3. is to put us upon self reflection and self examination Have we a new life communicated to us 1. If it be so then there is a great change wrought in us 'T is said of Christ he was dead and is alive Rev. 1.18 To him we are conformed Luke 15.24 This my Son was dead and is alive again he was lost and is found So Eph. 2.1 You that were sometimes dead in trespasses and sins yet now hath he quickned Surely when a man is translated from death to life that should be a sensible change as if another Soul dwelt in the same body he is another man to God hath holy breathings after him delights frequently to converse with him in prayer Acts 9.11 Arise and go into the street called straight and enquire in the house of Judas for one Saul of Tarsus for behold he prayeth And Zach. 12.10 I will pour upon the house of David and the inhabitants of Jerusalem the Spirit of grace and supplication He hath a child-like love to God as a Father Gal. 4 6. And because ye are Sons he hath sent forth the Spirit of his Son into your heart crying Abba Father Have a Child-like reverence to him Eph. 5.1 Be ye followers of God as dear Children Illustrate it by that Jer. 35.6 When they set pots of Wine before them to drink we dare not Jonadab our Father commanded us saying ye shall drink no Wine And a Child-like dependance upon him Matth. 6.32 Your Heavenly Father knoweth that ye have need of all these things A Child-like hope from him 1 Pet. 1.3 Who hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead Zeal for him 2 Cor. 5.10 Knowing the terrour of the Lord we perswade men He is another man to his neighbour he carrieth it justly and righteously to all both as to person name and estate and this not by compulsion of conscience but inclination of heart which the Scripture expresseth by loving our neighbour as our selves seeking their good as our own
of the tumults and confusions of the present World 't is wrought in us by the Spirit these graces as they are created after God so created by God After God after his image Wisdom Power and Goodness are the three great attributes to which answer Light Life and Power or which is all one Faith Hope and Love Faith as the eye and Love as the heart this life is received by Faith and acted in Love Hope as the strength and reason sheweth it as well as Scripture Faith we cannot have of our selves for by sense we only see things that are before us By reason things future as they are contained in their causes may be seen if nothing hinder but things Spiritual invisible and wholly future cannot be seen with any certainty but in Gods light as he revealeth the object and openeth the faculty Love we cannot have of our selves for man being a fleshly creature his love accommodateth its self to the interests of his flesh suppose it to be placed like a needle between two loadstones between God and the World surely it will be drawn away by what is strongest and nearest self-love being guided by concupiscence tendeth towards the Creature till it be mastered by grace Those pleasures which enter into the Soul by the gate of the senses will corrupt our love till an higher pleasure let in by the understanding divinely enlightned and into the will draw it another way for before the understanding is daz'ed with false light or obscured by real darkness that it can hardly discern good from evil Such is the treachery of the senses and revolt of the passions and the will perverted by concupiscence hath no inclination but to what is evil Hope which floweth from love that cannot be for till God be our chiefest good how shall we seek and long for the time when we shall fully injoy him with any life seriousness and comfort 5. All things belonging to the new creature the Scripture ascribeth to God Take that noted place Phil. 2.13 For God worketh in us both to will and to do of his good pleasure All that we will and all that we do in the Spiritual life is of God Mark here First he did not only give us the natural faculties at first God as the Author of nature must be distinguished from God as the Author of grace that is another sphere and order of beings 't is one thing to make us men another thing to make us Saints or Christians We have understanding will and affections and senses as men but we are Sanctified as Christians 1 John 5.20 He hath given us an understanding that we may know him that is true Secondly God doth not only concur to the exercise of these faculties as a general cause as he doth to all the creatures Acts 17.28 We cannot stir nor move without him general providential assistance is necessary to all things or else they could not subsist as the fire could not burn the three Children though he did not destroy the being of property of it only suspend his influence So God is said to give the seeing eye and the hearing ear not only the rational faculty but the exercise but this is not enough as the act is from God so the graciousness of the act Thirdly To come more closely to the thing in hand God doth not only work meerly by helping the will but giving us the will not by curing the weakness of it but by sanctifying it and taking away the â—infulness of it and sweetly drawing it to himself If the will were only in a swoon and languishment a little excitation outward or inward would serve the turn but 't is stark dead they do but flatter nature that say of it as Christ of the Damosel she is not dead but sleepeth Gods grace is not only necessary for facilitation that we may more easily choose and pursue that which is good as an horse is requisite that a man may pass over his Journey more easily which otherwise he might do on foot with difficulty No 't is impossible as well as difficult till God giveth us the will and deed Fourthly God doth not only give a power to will if we please or a power to do if we please but he giveth to will and to do the act of willing and doing Adam had posse quod vellet but we have velle quod possimus he had a power to avoid sin if he would but we have the will its self but he worketh powerfully and efficaciously that is to say the effect succeedeth Ezek. 36.27 A new heart will I give to you and a new Spirit will I put into you and cause you to walk in my ways If this were all the grace given to us for Christs sake that we might be converted if we would divers absurdities would follow 1. 〈◊〉 Christ dyed at uncertainties and 't is in the power and pleasure of mans will to ratify and â—â—â—strate the end of his death for 't is a contingent thing whether a man will turn to God yâ—â— or no. No 't is not so left it doth not depend upon mans 〈◊〉 with Iâ—hâ— 6.37 All that the Father giveth me shall come to me â—â— Man would be the principal cause of his own conversion and so would rob God of the glory of his free grace and put the honour of it on the liberty of mans will for grace giveth an indifferency he may or he may not but free will hath the casting voice a power to repent or believe he hath from God but the determining act is from himself which is more noble for he doth more that doth will and work than he that giveth a power to will and work As 't is a more perfect thing to understand than to be able to understand the act is more perfect than the power actus secundus est nâ—bilior quà m primus We should then expect from God no other grace but a power to repent and believe but it 's left to our wills to make it effectual or frustrate is this all No God doth not only give a power to believe but faith a power to repent but repentance its self not such grace as is effectual only as mans will is pleased to use it or not to use it but victorious grace such as conquereth the heart of man and sweetly subdueth it to God 3. Look to the prayers of the faithful dispersed every where in the holy Scriptures and they understand this of effectual grace Create in me a clean heart saith David Psa. 51.10 And Paul prayed Heb. 13.21 The Lord make you perfect in every good work to do his will working in you that which is pleasing in his sight Grace effectual by its self is prayed for not a grace that giveth the possibility only but the effect not only such as doth invite and solicite us to good but such as doth incline and determine us to good 4. This grace we give thanks for not for a power
must be heartily bewailed to God While a ship is leaking water we must use the pump and the room that is continually gathering soil must be daily swept the stomach that is still breeding ill humours must have new physick We still make work for pardoning mercy and therefore for repentance and faith 2. From the several things which we ask in asking a pardon 1. For the grant that God would accept of the satisfaction of Christ for our sins and of us for his sake Christ was to ask and sue out the fruits of his mediation Psal. 2.8 And we are humbly to sue out our right For notwithstanding the condescensions of his grace God dealeth with us as a Sovereign and doth require submission on our part Jer. 3.13 Only acknowledge thine iniquities that thou hast transgressed against the Lord thy God The debt is humbly to be acknowledged by the Creature though God hath found out a means to pardon it 2. We beg the continuance of a pardon as in daily bread though we have it by us we beg the continuance and use of it so in sanctification we beg the continuance of sanctification as well as the increase because of the relicks of corruption God may for our exercise make us feel the smart of old sins as an old bruise though it be healed yet ever and anon we feel it upon change of weather accusations of Conscience may return for sins already pardoned Job 13.26 Thou writest bitter things againt me and makest me possess the sins of my youth Sins of youth may trouble a man that is reconciled to God and hath obtained pardon of them Gods Children may have their guilt raked out of its grave and the appearance of it may be as frightful as a Ghost or one risen from the dead the wounds of an healed Conscience may bleed afresh Therefore we need beg as David Psa. 25.6 7. Remember thy mercies which have been of old remember not the sins of my youth nor my transgressions When we are unthankful unwatchful or negligent God may permit it for our humiliation 3. The sense and manifestation Few believers have assurance of their own sincerity God may blot sins out of his book when he doth not blot them but of our Consciences God blotteth them out of the book of his remembrance assoon as we repent and believe but he bloteth them out of our Consciences when the worm of Conscience is killed by the application of the blood of Christ through the Spirit Heb. 10.22 Sprinkled from an evil Conscience David beggeth the sense when Nathan had told him of the grant Psa. 51.12 Restore unto me the joy of thy Salvation Forgive it in our sense and feeling 4. The increase of our sense For it is not given out in such a degree as to shut out all fear and doubt 1 John 4.18 There is no fear in love but perfect love casteth out fear because fear hath Torment he that feareth is not made perfect in love 5. The effects of pardon or freedom from those evils which are the fruits of sin We would have God to pardon us as we pardon others fully and intirely forgive and forget that he would not execute upon us the temporal punishment farther than is necessary for our good Compare 2 Kings 23.26 with Ezek. 33.12 13 14. Either he will not chastise us or if he doth he will sanctify our afflictions when God remits the eternal punishment yet he inflicteth temporal evil not to compleat our justification but to further our sanctification If we knew only the sweetness of sin and not the bitterness we would not be so shy of it Jer. 2.19 Know therefore and see that it is an evil and bitter thing that thou hast forsaken the Lord thy God and that my fear is not in thee faith the Lord God of Hosts Chastened of the Lord that we may not be condemned 1 Cor. 11 32. 6. A renewed pardon for every renewed sin which we commit 1 John 2.1 My little Children these things write I unto you that ye sin not And if any man sin we have an Advocate with the Father Jesus Christ the Righteous And 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness Assoon as we repent and believe there is a general pardon the state of the person is changed he is made a child of God 1 John 12. To as many as received him to them gave he power to become the Sons of God even to as many as believe in his name John 13.10 He that is washed needeth not to wash save his feet Because by going up and down in the World we contract new defilement He is translated from a state of wrath to a state of grace all sins past are remitted God doth not pardon some and leave others Though Gods pardon be not antedated 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 that are past And such an one hath free leave to sue out pardon for future sins and so have a greater hold-fast upon God they have a present certain effectual remedy at hand for their pardon that is the merit of Christs blood the Covenant of grace in which they have an interest Christs Intercession and the Spirit to excite them to Faith and Repentance Well then let us fly to Christ for daily pardon as under the Law there were daily sacrifices to be offered up Numbers 28.3 God came to Adam in the cool of the day Gen. 3.8 Reconciliation with man is to be sought speedily Eph. 4.26 Let not the Sun go down on your wrath The unclean person was to wash his clothes before the Evening Our hearts should be humbled within us to think that God is displeased 7. We pray for our pardon and acceptance with Christ at the last day of general Judgment Luke 21.36 Watch and pray that ye may be accounted worthy to stand before the Son of man Some effect of sin remaineth till then as death on the Body So that whil'st any penal evil introduced by sin remaineth we pray that God will not repent of his mercy VSE 2. It sheweth how much we should prize pardon as a special fruit of the Love of God and Christ Rev 1.5 To him that loved us and washed us from our sins in his blood 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the World that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins If we be serious we will do so Those that have felt any thing of the burden of sin will entertain the offer of pardon with great thankfulness It is a priviledge welcome to distressed Consciences What man in chains would not be glad
as may suit with Gods honour and appease our guilty fears go to the light of nature it saith it is not in me to the Law 't is not in me only the Gospel revealeth it and there it is learned and discovered The light of nature apprehendeth God placable for he doth continue many forfeited mercies to us and doth not presently put us into our final estate as the faln Angels are in termino presently upon the fall It apprehendeth that God is to be appeased by some satisfaction hence those many inventions of lancing and cutting themselves and offering their Children solo Sanguine Humano iram Deorum Immortalium placari posse The Law that discovered our misery but not our remedy It sheweth us our sin but no way of deliverance from sin and acceptance with God The Law can do nothing for sinners but only for the Innocent It doth only discover sin but exact obedience and drive and compel men to seek after some other thing that may save them from sin and afford them a Righteousness unto Salvation when man was once a sinner the Law became insufficient for those ends Rom. 8.3 It became weak through our flesh 'T was able to continue our acceptance with God in that Condition in which we were first created but after that man by sin became flesh and had a principle of enmity in him against God the Law stood aside as weakened and insufficient to help and save such an one But then the Gospel yieldeth full relief propounding such a way wherein God is glorified and the creature humbled and due provision made for our comfort without infringing our duty that we might be in a capacity comfortably to serve and injoy God who otherwise had neither had a mind to serve him nor an heart to love him Thus Mercy and Justice shine with an equal glory So do also his wisdom and holiness Our necessity is thoroughly remedied and Gods love fully expressed When we were lost Children of wrath under the curse and no hand that could help us then he set his hand to that work which none could touch and put his shoulders under that burden which none else could bear If John mourned when none was found worthy in Heaven or Earth to open the book of visions and unloose the seals thereof How justly might the whole creation mourn because none was found worthy in Heaven or in Earth to repair this disorder till the Son of God undertook it and made himself an offering for sin Oh! Let us give due acceptance and intertainment to this wonderful love and blessed priviledge 2. The happiness of being actually pardoned is exceeding great This is notably set forth by the Psalmist Psa. 32.1 Blessed is he whose transgression is forgiven whose sin is covered Blessed is the man to whom the Lord imputeth not iniquity in whose Spirit there is no guile The priviledge of the pardoned sinner is here set forth by three expressions Forgiving iniquity covering sin and not imputing transgression and the manner of delivery is vehement and full of vigour Oh the Blessednesses of the man And 't is repeated over and over again Let us a little view the phrase The Hebrew is who is eased of his transgression Junius qui levatur à defectione It compareth sin to a burden too heavy for us to bear The same Metaphor is used Matth. 11.28 Come to me all you that are weary and heavy laden The second expression relateth to the covering of filth or the removing that which is offensive out of sight as the Israelites were to march with a paddle tyed to their arms that when they went to ease themselves they might dig and cover that that came from them Deut. 23.14 You have the Law and the reason of it For the Lord thy God walketh in the midst of the camp therefore shall thy camp be holy that he see no unclean thing in thee The third expression is To whom the Lord imputeth not sin That is doth not put sin to their account Where sin is compared to a debt as it is also Matth. 6.12 Forgive us our debts as we forgive our debtors So that sin is a burden of which we should seek to be eased filthiness which we should get to be covered debts which we should get to be discharged Oh blessed we when it is so when God lifts off from our shoulders the burden of the guilt of sin covereth this noysom filthiness which maketh us so loathsom to him and quits the debt and plea which he had in Law against us This forgiving or lifting of the burden is with respect to Christs merit on whom God laid the iniquities of us all Isa. 53.6 This covering is with respect too the adjudication of Christs Righteousness to us which is a covering which is not too short This not imputing is with respect to Christs mediation or intercession which in effect speaketh thus what they owe I have paid Oh the Blessedness of the man You will apprehend it to be so what a burden sin is when it is not pardoned Carnal men feel it not for the present but they shall hereafter feel it Now two sorts of Conscience feel the burden of sin A tender Conscience And a wounded Conscience 'T is grievous to a tender heart that valueth the love of God to lie under the guilt of sin Psa 38.4 Mine iniquities are â—one over my head as a burden too heavy for me Broken bones are sensible of the least weight So Psal. 40.12 Innumerable evils have compassed me about mine iniquities have taken hold of me What kind of hearts have they who can sin freely and without remorse Is it nothing to have grieved the Spirit of God and violated his Law and rendred our selves obnoxious to his wrath A wounded Conscience feeleth it also There is a domestick tribunal which we carry about with us where ever we go as the Devils carry their own Hell about with them though not now in the place of torments Pro. 18.14 The Spirit of a man will sustain his infirmity but a wounded Spirit who can bear Natural courage will bear up under common distresses which lie more without us but when the Spirit its self is wounded what support under so great a burden Ask Cain and Judas what it is to feel the burden of sin all sinners are subject to this and this bondage may be easily revived in them a close touch of the word will do it a sad thought a pressing misery a scandalous sin a grievous sickness a disappointment in the World there needs not much a do to put a sinner in the stocks of Conscience As Belshazzar that saw but a few words written on the wall and his countenance was changed and his thoughts troubled him So that the joints of his loins were loosed and his knees smote one against another Again 't is filthiness which rendereth you odious in the sight of God we our selves cannot endure our selves when serious John 3.20
iniquity They can look upon themselves as only objects of his wrath and hatred Now this hatred and enmity of God is seen Partly as all commerce is cut off between God and them Isa. 59 2. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear So that he will not hold Communion with us in the Spirit Partly in that he doth often declare his displeasure against our sins Rom. 1.18 For the Wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness And Heb. 2.2 Every transgression and every disobedience received a just recompence of reward Every Commandment hath its Trophies to shew that God hath gotten the best of sinners some are smitten because they love not God and put not their trust in him some for false worship some for blaspheming his name and profaning his day Sometimes he maketh inquisition for blood sometimes for disobedience to Parents and Governours By these instances God sheweth that he is at war with sinners It may be the greatest expression of Gods anger if he doth not check us and suffer us to go on in our sins Hosea 4.17 Ephraim is joined to Idols let him alone Word Providence Conscience let him alone Psa. 81.12 So I gave them up to their own hearts lusâ—s and they walked in their own Counsels 'T is the greatest misery of all to be left to our own choices But however it be whether God strike or forbear the Lord is already in Battle aray proclaiming the war against us Psal. 7.11 12. God is angry with the wicked every day if he turn not he will whet his Sword he hath bent his bow will make it ready He hath also prepared for him the Instruments of death He hath ordained his Arrows against the Persecutors God's Justice though it doth for a while spare the wicked yet it doth not lye idle Every day they are a preparing and a fatring As all things work together for good to them that love God so all things are working for the final perdition of the obstinately impenitent God can deal with them eminus at a distance He hath his Arrows Cominus hand to hand He hath his Sword He is bending his bow whetting his Sword Now when God falleth upon us what shall we do Can we come and make good our party against him Alas how soon is a poor Creature overwhelmed if the Lord of Hosts arm the humours of our own bodies or our thoughts against us If a spark of his wrath light into the Conscience how soon is a man made a burden and a terrour to himself God will surely be too hard for us Job 9.4 Who ever hardened his heart against God and prospered What can we get by contending with the Lord One frown of his is enough to undo us to all eternity Can Satan benefit you The Devil that giveth you Counsel against God can he secure you against the stroaks of his vengeance No he himself is faln under the weight of Gods displeasure and holden in chains of darkness unto the Judgment of the great day Therefore think of it while God is but bending his bow and whetting his Sword The Arrows are not yet shot out of the terrible bow the Sword is but yet a whetting 't is not brandished against us After these fair and treatable warnings we are undone for ever if we turn not speedâ—ly 'T is no time to dally with God We read Luke 14 31. Of a King that had but ten thousand and another coming against him with twenty thousand What doth he do While he is yet a great way off he sendeth an Embassy and desireth Conditions of peace You are no match for God 't is no time to dally or tarry till the Judgment tread upon our heels or the storm and tempest of his wrath break out upon us The time of his patience will not always last and we are every day a step nearer to Eternity How can a man sleep in his sins that is upon the very brink of Hell and everlasting destruction Certainly a change must come and in the ordinary course of nature we have but a little time to spend in the World Therefore since the avenger of Blood is at our heels let us take sanctuary at the Lords Grace and run for refuge to the hope of the Gospel Heb. 6.18 And make our peace ere it be too late Cry Quarter as to one that is ready to strike Isa. 27.5 Let him take hold of my strength that he may make peace with me and he shall make peace with me This is the first motive 2dly Gods condescension in this business 1. That he being so glorious the person offended who hath no need of us should seek Reconciliation 'T is such a wonder for God to offer that it should be the more shame for us to deny For us to sue for reconciliation or ask Conditions of peace that 's no wonder no more then it is for a condemned malefactor to beg a pardon But for God to begin there is the wonder If God hath been in Christ reconciling the World to himself Then we may pray you to be reconciled And surely you should not refuse the motion We did the wrong and God is our Superiour and hath no need of us Men will submit when their interest leadeth them to it Acts 12.20 They desired peace because their Country was nourished by the Kings Country We should make the motion for we cannot subsist without him what is there in man that God should reguard his enmity or seek his friendship He suffereth no loss by the faln Creature Angels or men Why then is there so much ado about us He was happy enough before there was any Creature and would still be happy without them Surely thy enmity or amity is nothing to God Surely for us to be cross and not to mind this is a strange obstinacy Men treat when their force is broken when they can carry out their opposition no longer but God who is so powerful so little concerned in what we do he prayeth you to be reconciled 2dly In that he would lay the foundation of this treaty in the death of his Son Col. 1.21 He hath reconciled us in the body of his flesh through Death Therefore we pray you to be reconciled God to secure his own Honour to make it more comfortable to us would not be appeased without Satisfaction Though his nature inclined him to mercy yet he would nor hear of it till his Justice were answered that we might have nothing to perplex our Consolation and that we might have an incomparable demonstration of his hatred against sin and so an help to sanctification He would have our satisfaction and debt paid by him who could not but pay it with overplus Since he hath not spared his only Son we know how much he loveth us and hateth sin Oh!
is satisfied with Christs Obedience as a perfect Ransom for us and is well pleased with those who make use of it and apply it in the appointed way by the subordinate New Testament Righteousness Now as it is the Righteousness of God 't is a great comfort for the Righteousness of God is better than the Righteousness of a meer creature With the Righteousness of God we may appear before God with all confidence and look for all manner of Blessings from him The Law which condemneth us is the Law of God The wrath and punnishment which we fear is the wrath of God The Glory which we expect is the Glory of God The Presence into which we come is the Presence of God And to suit with it the Righteousness upon which we stand is the Righteousness of God which is a great support to us 4. Mark again How the business is carried on by way of exchange Christ made Sin and we Righteousness Christ is dealt with as the sinner in Law and we are pronounced as Righteousness before God our Surety is to bear our punishment and we to be accepted as pleasing and acceptable to God Thus by a wonderful exchange he taketh our evil things upon himself that he might bestow his good things upon us He took from us misery that he might convey to us mercy He was made a curse for us that the Blessing of Abraham might come upon us by Faith Gal. 3.13 14. He suffered death that he might convey life took our sin upon himself that he might impart to us his Righteousness This exchange agreeth in this that on both sides something not merited by the person himself is transferred upon them What more averse from the Holy Nature of Christ than sin He knew no sin and yet is made sin What more alien and strange on our part than Righteousness who are so many ways culpable Yet we are made the Righteousness of God in him This is by no errour of judgment but the wise contrivance ordination and appointment of God that by something done by another it should be imputed and esteemed to that other as if done in his own person So for our sin was Death imposed upon Christ as if he had been the sinner And for Christs Righteousness Life and the Heavenly Inheritance is bestowed upon us as if we had fulfilled the Law and satisfied it in our own person But here is the difference our sins are imputed to Christ out of Gods Justice he being our Surety His Righteousness is imputed to us out of Gods Mercy Our sin was transferred upon him that he might abolish it or take it away for he came to take away sin 1 Joh. 3.5 His Righteousness was imputed to us that it might continue as an everlasting ground of our acceptance with God therefore he is said to finish transgression and to make an end of sin and to make reconciliation for iniquity and to bring in an everlasting Righteousness The vertue of his Righteousness is never spent it abideth for ever He was made a curse for us that this curse might be dissolved and swallowed up but his Blessing is derived to us that it may abide and continue with us to all eternity He took our filthy rags that he might throw them into the depth of the sea but we have the garment of our Elder Brother that we might put it on and Minister in it before the Lord and find grace in his sight Hence is it that though we may be said truly to be Righteous and the Children of God yet Christ cannot be said to be a sinner or the Child of wrath because he had no sin of his own and the wrath of God did not remain on him but only pass over him 2dly There is but one thing remaining in the Text In him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that noteth the time when and the manner how we are actually interested in this benefit When we are in him We are by faith grafted into Christ before this Righteousness is made ours upon this union This Righteousness is adjudged to us 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made to us Wisdom Righteousness and Sanctification and Redemption First in him by a lively Faith then 't is imputed to us And as we abide in his love by a constant obedience so 't is continued to us This Righteousness is revealed from Faith to Faith Rom. 1.17 And 't is by Faith unto all and upon all that believe Rom. 3.22 So that we must look to this also how we come to be possessed of it as well as how it is brought about on Christs part As sin or sins could not be imputed to Christ but by the common bond of the same nature and unless he had been united to us by his voluntary Suretyship and undertaking so neither could the Righteousness of Christ have been imputed to us unless we had become one with him in the same Mystical Body so that we believing in Christ and abiding in him are made partakers of his Righteousness and so are pleasing and acceptable to God The Price was paid when Christ died our actual possession and admission into the priviledge is when we are planted into Christ by a lively Faith Doct. That Christ being made sin for us is the meritorious cause and way of our being the Righteousness of God in him Isa. 53.11 By his Knowledge shall my Righteous Servant justify many for he shall bear their iniquities So that his bearing of our iniquities is the cause of our being accepted as Righteous through Faith in him So Rom. 5.18 19. Therefore as by the offence of one Judgment came upon all men to condemnation Even so by the Righteousness of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made Righteous On this foundation hath the Lord established for the Saints an unchangeable rule of Justification I shall give you the Sum of this point in these Propositions 1. The First covenant requireth of us perfect obedience upon pain of eternal death if we perform it not for the tenor of it is do and live sin and dye The least sin according to that covenant merits eternal Death Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them 2dly All mankind have sinned and so are liable to that Death Rom. 3.23 For all have sinned and come short of the Glory of God And 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 3dly Christ became the Mediatour and stepped between us and the full execution of it and took the penalties upon himself and became a Sacrifice to offended Justice and a ransom for the sinners So that his sufferings were
Christ hath suffered those punishments which are due to us That which is equivalent to what we should have suffered He hath suffered all kinds of punishment In his body 1. Pet. 2.24 Who his own self bare our sins in his own Body on the Tree that we being dead to sins should live unto Righteouâ—â—â—â—â— whose stripes ye were healed In his Soul in his agonies His Soul was heavy to 〈◊〉 Matth. 26.38 As a little before the shower falls there is a gloominess and blackness so in Christs spirit he suffered privative evils or poena damni in his desertion positive evils or poena sensus when he sent forth tears and strong cryes unto him that was able to save him from death and was heard in that he feared Though he were a Son yet learned he obedience by the things which he suffered Heb. 5.7 8. He hath suffered from all by whom evil could be inflicted Men Jews and Gentiles strangers and his own disciples The powers of darkness who were the Authors of all those evils which Christ suffered from their Instruments Luke 22.53 He suffered from God himself the full cup of whose wrath he drunk off Such a broad foundation hath God laid for our peace He suffered in every part sorrows being poured in upon him by the conduit of every sense hunger thirst nakedness spittings stripes they pierced his hands and feet 2. Propound it to your Love 1. How much we are bound to acknowledge the unspeakable mercy of God who knowing our sad condition pitied us and resolved to save us and to reconcile us to himself by such a Priest and Sacrifice as was convenient for us But we unworthy wretches being ignorant and sensless of our sin guilt and misery do not understand what need we have of Christ nor praise God for his great love in providing him for us Our condition was sinful and so miserable We are guilty polluted with sin and liable to death can have no access to God nor Eternal Life And which is worst of all are sensless of this sad condition and if we once know it we are hopeless helpless and so should have perished utterly if the Lord had not found out a Remedy and a Ransom for us Rom. 8.32 2. How miserable would it have been if every man should bear his own burden how light soever any sins seem when they are committed yet they will not be found light when they come to reckon with God for them Sin to a waking Conscience is one of the heaviest burdens that ever was felt If God had laid sins upon us as he laid them all upon Christ they would have sunk us all to hell The little finger of sin is heavier than the loins of any other sorrow if God give but a touch of it Psal. 39.11 When thou with Rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth The Rod if it be dipt in guilt smarts sorely If a spark of his wrath light into your Consciences what a combustion doth it make there Psal. 38.4 My iniquities are gone over my head they are a burden too heavy for me Assoon as we do but taft of this Cup we cry out presently my heart faileth You may know what it is Partly by what Christ felt He lost his wonted comforts he was put into strange agonies and a bloody sweat Now if this be done in the Green Tree what shall be done in the dry If his Soul were exceeding sad how soon shall we be dismayed Partly In the Saints when they feel the weight of Gods little Finger all life and power is gone if God set home but one sin upon the conscience Psa. 40.12 Mine iniquities have taken hold upon me therefore my heart faileth Job saith The arrows of the Lord like porson did drink up his Spirits Job 6.4 Partly by your own experience When the conscience of sin is a little revived in you what horrours and disquiets do you feel in your selves Prov. 18.14 The Spirit of a man will sustain his infirmity but a wounded Spirit who can â—ear Then thousands of Rams and Rivers of Oil any thing for the sin of the Soul Partly By the state of the Reprobate in the World to come and what the threatnings of the word say concerning those who dye in their sins Heb. 10.31 It is a fearful thing to fall into the hands of the living God And Mark 9.44 Where their worm dieth not and their fire is not quenched This is the portion of them that bear their own burden and their own transgression 3. The happiness which redoundeth to us by Christs bearing it for us It is not a thing inconsiderable or a matter of lesser moment to be made the Righteousness of God in him Our whole welfare and happiness dependeth upon it our freedom from the curse our Title to Glory 1. Freedom from the curse For this is such a Righteousness as giveth us exemption from the penalty threatned in the Law We have the comfort of it for the present a freedom from the sentence of condemnation Rom. 8.1 There is no condemnation to them that are in Christ Jesus c. So that we may go chearfully about our Service But much more shall we have the comfort of it when the great God of recompenses cometh to execute the Threatning In the general Judgment there is no appearing before God in that great day with safety and comfort without some Righteousness of one sort or another our own or our Sureties Now no Righteousness of ours can secure us from the dint of Gods anger and the just stroaks ' of the Law-covenant Blessed they that are found in Christ not having their own Righteouness 2dly Our title to glory As it qualifieth us for the reward There is no getting the Blessing but in the garments of our elder Brother We have holiness given us upon the account of this Righteousness 1 Pet. 2.24 We are sanctified made personally holy and Righteous We have faith given us by virtue of this Righteousness 2 Pet. 1.1 All progress in grace is given us by virtue of the everlasting covenant Heb. 13.20 21. And at length glory Eph. 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 3dly Let us prize it and desire it Phil. 3.8 9. Every man is prone to set up a Righteousness of his own Luke 18.9 Partly Because naturally the Law is written upon our hearts And therefore Moral strains are more welcom then Evangelical Doctrine Every manis born under a covenant of works Partly out of Pride Every man would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all for personal Merit A Russet Coat of our own is valued more then a silken one that is borrowed Rom. 10.3 For they being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God But
your Lord and happiness to Chrâ—st as your Redemer and Saviour to the Holy-Ghost as your guide comforter and sanctifier We renew this consent in the Lords Supper that we may bind our selves the faster to him to submit to his spiritual Discipline that our cure my be wrought in us 2. You must obey his sanctifying motions for otherwise this resignation was in vain therefore we must faithfully endeavour by the power and help which he giveth us to mortifie sin we must strive against sin and we must strive with them to strive and resist him argueth great prophaness Gen. 6.3 Acts 7.51 Not to strive with him much neglect and laziness you must strive with your hearts when the spirit is striving with you and take the season of his special help 'T is not at our command for the wind bloweth as it listeth take it when you have it 'T is an offence to the spirit when the flesh is obeyed before him men are easily intreated by sin but deaf to his motions 3. Use the appointed means by which the spirit worketh There are means of obtaining the spirit at first by the Word and Prayer The spirit is conveyed by some Doctrine for Gods operative Power is applyed to man as a reasonable creature not for necessity For the Word Gal. 3.2 Received ye the the spirit by the works of the law or the hearing of faith So for Prayer If not for friendships sake c. Luke 11.8 13. yet because of his importunity If ye being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it Beg it of God upon the account of Christ Titus 3.5.6 But we speak now of another thing not the gift of the spirit at first but the supply of the spirit 'T is gotten the same way the spirit joyneth his power and efficacy with the proper instituted means the Word which is the sword of the spirit Eph. 6.17 This sword was made by the spirit Holy men spake as moved by the Holy Ghost Used by the spirit to vanquish Satan 1 John 2.14 And the word of God abideth in you and ye have overcome the wicked one â—Tis used for the defence of the better part the sword of the flesh is the excessive love of pleasures some carnal bait And by it the power of the holy ghost came upon us Acts 10.44 While Peter yet spake these words the Holy Ghost fell on all them that heard the word A spirit of sobriety godliness meekness and the fear of the Lord. We cannot make use of this sword without the spirit 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit So Sacraments 1 Cor. 12.13 And have been all made to drink into one spirit Prayer looking up to God who helpeth us in our conflicts openeth their ears to discipline and commandeth that they return from iniquity Job 36. And breaketh the yokeless disposition and opposition in our hearts 4. To forbear those wilful sins which grieve the spirit Eph. 4.30 Grieve not the spirit 1 Thes. 5.19 Quench not the spirit do not provoke him to withdraw his assistance from us as David was sensible of his misery Psa. 51.10 11 12. Create in me a clean heart O God and renew a right spirit within me cast me not away from thy presence and take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON XX. ROM VIII 13 ye shall live WE come now to the Promise ye shall live Doct. That life is promised to those that seriously improve the assistances of the spirit for the mortifying of sin 1. What is the life here promised the life of Grace or the life of Glory I shall give my Answer in Three Considerations 1. The more we die unto sin the more fit we are to live that new life which becometh Christians or new creatures For Mortification and Vivification do mutually help one another So much sin as remaineth in us so far is the spiritual life clogged and obstructed therefore it is called a weight that hangeth upon us and retardeth and hindreth us in all our heavenly flights and motion Heb. 12.1 That weight is there explained to be sin that doth easily befet us 't is the great impediment to the heavenly life and maketh our progress therein slow and troublesom Well then the more these inordinate inclinations are broken and mortifyed the more we are alive unto Righteousness as the Scripture every where witnesseth and the more we tame and subdue the flesh the more doth the spirit or better part thrive and prosper therefore it may be truly said If ye through the spirit do mortifie the deeds of the body ye shall live That is spiritually 2. The spiritual life is the pledg and beginning of the life of glory Here 't is begun by the spirit and there perfected the spirit of holiness is the surest pledg of a Resurrection to eternal life as I proved v. 10 11. The reasonable nature inferreth Immortality and the new nature a blessed Immortality every where the new birth 't is made the seed of Eternity called therefore the immortal seed 1 Pet. 1.23 And he that is born of God is said to have eternal life abiding in him he hath the pledg and earnest and first fruits of it the spiritual life consists in the knowledg love and contemplation of God and perfect love and subjection to him so that if it were meant of the Life of Grace the Life of Glory cannot be excluded 3. As it cannot be excluded so 't is principally intended as is evident partly because 't is put in opposition to death which is the fruit of the carnal life if ye live after the flesh ye shall die Such a life is intended as is directly opposite to that death and partly because 't is propounded by way of motive and motives are seldom taken from things co-ordinate such as are vivification and mortification a dying to sin but from things of a superior rank and order as the glorious reward is to duty and partly because this suiteth with the Apostles scope That justified Persons shall not be condemned but glorified because of the life of the spirit in them 2. To confirm the point First by Scripture The offer of eternal life is every where propounded in Scripture as the great encouragement of all our endeavours either in subduing sin or perfecting holiness as Prov. 12.28 The way of righteousness is life and in the path thereof is no death There is the hope of life asserted and the fear of death removed death elsewhere is propounded as the reward of sin and life as the great motive to keep us in the true love and obedience of God Gal. 6.8 He that soweth to the spirit shall of the spirit reap life everlasting so Ezek. 18.18 Because he considereth and turneth away from all his
transgressions which he hath committed he shall live and not die The one is removed the other asserted the one is the wages of sin the other the fruit of Gods Mercy and free Gift death we naturally abhor and life we naturally love therefore the one is threatned the other promised 2. To prove it by reasons 1. If we partake with Christ in one act we shall share with him in all If dead with him we shall live with him Rom. 6.8 If we be dead with Christ we believe that we shall live with him That is if we imitate Christ in his Death then we have sure grounds of believing that after his example we shall have a joyful Resurrection to eternal life he had said before v. 5. If we be planted into the likeness of his Resurrection That is be first raised from the death of sin to the Life of Grace and then the Life of Grace shall be swallowed up in the Life of Glory 2. The mortified soul is prepared to enjoy the heavenly life as being weaned from worldly and sensual delights Col. 1.12 Who hath made us meet to be partakers of the Saints in light There is a double meetness first a meetness in point of right secondly a meetness in point of congruity and preparation of heart the one respects Gods Appointment those who are qualified according to the Covenant the other the suitableness of our affections 1. They are in respect of God deemed meet and worthy whom God vouchsafeth to account worthy Thus he doth the mortified as we proved before he then that would live when he is dead must die when he is alive 2. Preparation of heart Heaven would be a burden to a carnal heart that hath no delight in Communion with God or the company of the Saints or an holy life What would he do with Heaven A Turkish Paradise would suit better with such sensual and brutish souls now those who are dead to the flesh and the world do the better relish those things which are heavenly 'T is not their trouble but their happiness they have the consummation of their hopes and aims 3. They desire this life and groan and wait for it Which desires groans and longings being stirred up in them by Gods Spirit will not be in vain They cannot be satisfied with the Wealth Pleasures and Honours of the World they must enjoy something beyond all these things and that is God and here they enjoy him but imperfectly The more the flesh is mortified our desires to love know and enjoy God are more kindled in us Now by this these are marked out as heirs of promise for God infuseth the desire that they may be satisfied and where they are laborious they will certainly be satisfied for otherwise God would intice us to the pursuit of an happiness which he never meaneth to give 4. God promiseth it to the mortified the more to sweeten the duty Those that think it is easie to forsake sin never tried it Mortification is of an harsh sound in a carnal ear to contradict our carnal desires and displease the flesh which is so near and dear to us will not easily down with us God might exact it out of Soveraignty but he propoundeth rewards If we must pass thorough a streight gate and narrow way it leadeth unto life Matth. 7.14 Sin is such a disorderly thing and doth so invert the course of a rational nature that we should part with it by any means but especially when the case is so stated that we must live or die for ever This motive should work upon us because of our Desires and Fears 1. Our desiâ—es Corrupt nature will teach us to love our selves and so to desire happiness which we cannot enjoy if we live not for the dead are neither capable of happiness nor misery tho we are unwilling to deny the flesh or renounce the Credit Profit or Pleasure of sin or grow dead to the world or worldly things yet we are willing enough of life and happiness therefore God promiseth that we desire that we may submit to those things which we are against as we sweeten bitter Pills to Children that they may swallow them down the better they love the Sugar tho they loathe the Aloes So God would invite us to our duty by our interest if Mortification be an unpleasing task it conduceth to our life Prov. 8.35 36. He that findeth me findeth life saith Wisdom and he that sinneth against me wrongeth his own soul and he that hateth me loveth death Who would be so unnatural as to wrong his own soul To murder himself to court his own death and destruction 'T is not only against the Dictates of Grace but the desires of Nature There is nothing can be supposed to enfeeble this Argument but these Two things 1. Mens vehement addictedness to their carnal courses that they will rather die than part with them 2. That this life which the Promises of the Gospel offer is an unknown thing it being to be injoyed in the other world Both are truths yet the Motive is still forcible 1. How addicted soever men are to any outward thing yet to preserve life they will deny themselves Job 2.4 Skin for skin and all that a man hath will he give for his life It was a truth tho it came out of the Devils Mouth Nothing is so dear to a man as his own life men will spend all that they have upon the Physitian to recover their health Luke 8.43 Yea they will hazzard the members of their own body cut off a Leg or an Arm for preserving life and shall not we part with a lust to get life Who would sell his precious life at such a cheap rate as the pleasing of a vain and wanton humour 2. But this life which is not a matter of sense but of faith is not likely to be much valued Answer There is some inclination in the heart of man to eternal life nature gropeth and feeleth about for an eternal good and an eternal good in the enjoyment of God Act. 17.27 as blind men do in the dark Tho man by nature lyeth in gross ignorance of the true God as our Lord and Happiness yet the sense of an Immortality is not altogether a stranger to nature such a conceit hath been rooted in the minds of all Nations and Religions not only Greeks and Romans but Barbarians and People least civilized they have thought so and been solicitous of a life after this life Herodotus telleth us that the ancient Goths thought their souls perished not but went to Zamblaxis the Captain of their Colony or Founder of their Nation and Diodorus Siculus of the Egyptians that their Parents and Friends when they died went to some eternal habitation Moderate Heathens when they are asked about Eternal Life and Judgment to come as to Judgment to come they know it not but this thing they know that the condition of men and beasts is different but what their