on things above and not on things on earth Ye are dead and your life is hid with Christ Col. 3.2 3. It is the Divine and heavenly life which they seek to live Well then here is a brief and plain description of those who are dead with Christ in four things 1. They make Conscience of their solemn Vow in Baptism wherein they promised to put off their former lusts of their ignorance and the corrupt conversation that flowed from them 2. They are busily at work in it and it is their daily endeavour 3. They prevail so far that sin is a dying and Grace groweth in strength and power 4 They continue faithful in that purpose and their savour of earthly things is deadned and their hearts are still working towards God and Heaven 2. It is a Condition absolutely necessary to obtain subsequent Grace For 1. The Graces of the Spirit cannot thrive in an unmortified Soul therefore then we set about our duty in the right order when we begin with Mortification in the first place and thence proceed to the positive duties of the new Life Faith will not thrive in a proud unhumbled impenitent heart Joh. 5.44 How can ye believe which receive honour one of another and seek not the honour that cometh from God only Nor will the love of God ever bear sway where sensual and worldly love is in such strength and prevalency 1 Joh. 2.15 If any man love the world the love of the Father is not in him Vain pleasures divert us from our great Hopes or the Pleasures that are at Gods right hand for evermore 1 Pet. 1.13 Be sober and hope to the end Sobriety is an holy moderation or sparing use of worldly delights they behave themselves as in their journey Well then we must dye before we can live in purity and holiness and seek that Glory which Christ now enjoyeth with God in Heaven We must put off our old rags before we can put on the garments of Righteousness 2. The longer corruption is spared it groweth the worse for the more it venteth it self by inordinate and sinful desires the more it acquireth strength and secures its interest more firmly in the Soul Every Act strengtheneth the Habit and then it groweth into an inveterate Custom Jer. 9.3 They bend their tongues for lyes but they are not valiant for the truth upon the earth for they proceed from evil to evil and they know not me saith the Lord. Therefore the Apostle 1 Pet. 4.2 3. 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 For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in licentiousness lusts excess of wine revellings banquettings and abominable idolatries Alas sin is too deeply rooted and ingrained in our Natures already and that hindreth the coming on of the Divine Life either we never receive the Grace of Regeneration being so stiffned and hardned in our sins or else it hath more corruption to grapple with so that all our days there is more to do to keep it alive in our Souls 3. Till sin be mortified the good we pretend to is but a covering and hiding of our loathsom lusts Jam. 4.8 Cleanse your hands ye sinners and purifie your hearts ye double minded Many being taxed for their evil and inordinate life will say they hope their hearts are good if the heart were good the life would be better the sinner must cleanse his hands Others are plausible in their carriage but their fleshly and worldly lusts were never soundly mortified therefore Hypocrites must cleanse their hearts Here the operation of the Spirit beginneth Our Lord saith Mat. 23.25 26. Cleanse first that which is within the cup and the platter that the outside may be clean also Many external Acts may be counterfeited or over-ruled and influenced by bye ends the purity of the outside is loathsom to God without the purity of the heart Pharisees are compared to whited sepulchres which indeed appear beautiful outward but are within full of dead mens bones and all uncleanness so ye outwardly appear righteous unto men but within are full of hypocrisie and iniquity Mat. 23.27 28. So Luke 11.44 Ye are â—s graves which appear not and the men that walk over them are not aware of them not as a grave when new but a grave when over-grown with grass The Jews buried out of the City in the fields they thought themselves defiled by coming too near the dead Men may be fair in outward guise and shew but in heart the most noisom and polluted that can be So that no Mortification is necessarily requisite to Vivification we must dye before we can live II. Let me open the Benefit We shall also live with him Here 1. Observe how Grace is followed with Grace one part with another God loveth to crown his own gifts and we are indeared to him by his own mercies So it is in the general Zech. 3.2 Is not this a brand plucked out of the fire But some mercies draw on other mercies and are given in order to them as Mortification in order to Vivification Grace in order to Glory God giveth the one that he may give the other he maketh one degree of Grace a step to the other 2. Observe how Grace is followed with Glory We shall also live with him One and the same word expresseth both Life spiritual and eternal is but one Life It is good to observe how many ways the Scripture sets forth the connexion between the Life of Grace and the Life of Glory sometimes by that of the Seed and Crop Gal. 6.8 He that soweth to the Spirit shall of the Spirit reap life everlasting No seed no crop now is our seed-time sometimes the first-fruits and the harvest for the offering of the first-fruits dedicated to the whole harvest Rom. 8.23 We our selves who have the first-fruits of the Spirit c. sometimes to the Fountain and the Stream or the River losing it self in the Ocean Joh. 4.14 He that shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life sometimes of the Pledge and Earnest with respect to full and actual Possession 2 Cor. 1.22 Who hath also sealed us and given the earnest of the Spirit in our hearts Sometimes to the beginning and accomplishment or the degree with the top and height life is begun by the Spirit and perfected in Heaven There is a mighty suitableness between Life spiritual and eternal Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent The Life of Grace consisteth in knowing and loving God and the Life of Glory is the everlasting Vision and perfect Love of God now we are changed by the sight of Faith 2 Cor. 3.18
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
they speak evil of them 1 Pet. 4.4 and despitefully use them 1 John 3.12 as Cain hated Abel 4. As they are under different assisting powers so they are under a distinct covenant the carnal are under the covenant of Works the Duty of which is to them impossible and the Penalty intollerable They are under the condemning power of the Law Rom. 8.6 to be carnally minded is death It maketh them liable to the Death threatned in the first Covenant But on the contrary they that are under the blessed conduct of God's holy Spirit and obey the Dictates of the New Nature begun in them are under a Covenant of Grace where their sincere obedience shall be accepted and their failings pardoned Gal. 5.18 If ye be led by the spirit ye are not under the law They are still under the Law as a Rule of obedience but they are not under the Curse and Rigor of the Law The Law in its rigor pronounceth Death on every failing so they are not under the Law but being in some measure enabled to do what the Law requires they are pardoned in what they fall short 5. These two Covenants issue themselves into two places or eternal states Heaven and Hell To the carnal the Scripture denounceth God's eternal wrath to the spiritual God's favour and life eternal The Scripture is plain and positive with us Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit mortifie the deeds of the body ye shall live Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting All Mankind after they have acted their parts in this World and God cometh to shift the Stage go into one of these two places Well then here is our first step That the whole World is comprised in one of these two ranks there is no neutral or middle state either they are guided by the flesh as all men are in their unregeneracy and if they continue so in a constant slavery to their Lusts their end shall be everlasting perdition or else they are guided by the spirit and obey the motions of Grace and make it their business and main imployment to please God and enjoy communion with God and their end shall be eternal life It is a question you should often and seriously put to your souls Shall I be saved or shall I be damned If you have any sense and spark of Conscience left you when you are sick and dying you will then put it with great trembling and anxiousness of heart Poor Soul whither am I now a going It is better put it now when you have opportunity to correct your error if hitherto you have gone wrong Every man would know his own destiny what shall become of him or what is in the Womb of Futurity concerning the state of his affairs as the King of Babylon stood in the heads of the way to make Divination Now no Destiny deserves so much to be known as this If the question were Shall I be rich or poor happy or miserable in the World it were not of such great moment for these distinctions do not out-live time but cease at the Grave's mouth But this question is of greater moment than so whether I shall be eternally miserable or eternally happy it is foolish curiosity to enquire into other things They are not of such importance that we should know them before hand but it concerneth us much to know whether we be in a damnable or salvable condition if we be in a damnable condition to know it whilst we have time to remedy it if we are heirs of salvation the assurance of our interest will preoccupate our blessedness and will be a great encouragement to us in the way of holiness for the present Now nothing will sooner decide this great question than the business we have in hand whether we be after the flesh or after the spirit for between these two Heaven and Hell is divided These two divide both the present World and the World to come I thought good to premise this that you may consider the weight of the case in hand II. Doct. That these two sorts of men have two different Objects the things of the spirit and the things of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one suit with the one and the other with the other 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the flesh Let us first know what is meant by flesh and then we shall better understand what are the things of the flesh By the flesh is not meant the mass and substance of our fleshly bodies or the outward part in which our soul is seated and by which it performeth its Functions and Operations but the vitiosity and corruption of humane Nature inclining and addicting it self to the interests of the bodily life There are the inclinations of the flesh and the interests of the flesh the inclinations of the flesh are the evil lustings of corrupt Nature and the interests of the flesh are the things that feed this corruption or gratifie these evil inclinations the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Now these are of Two sorts 1. Things apparently evil as all vices and sins Gal. 5.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murders drunkenness revellings and such like Tho the inward root from whence these things flow be hidden yet these effects are apparent rank Weeds that smell strong in Nature's Nostrils These are not all but he concludeth it with a such like but instanceth in these as the most known and most commonly practised as the Commandments forbid the grosser sin in the kind Some serve the flesh in a more cleanly manner and mark in the things enumerated some belong to the blind and corrupt Will as Idolatry and Heresie some to the depraved Will as Witchcraft and Hatred some to the Affections both of the irascible Faculty as Emulation Wrath Strife some to the concupiscible as Vncleanness Revellings some to the sensual Appetite as Adultery and Drunkenness He instanceth not only in the grosser evils as Adultery but Wantonness or any unseemly behaviour that tendeth to excite the Lust of filthiness in our selves or others not only in Witchcraft but Hatred or Malice which is a temptation to it not only in Murder but Wrath and Strife not only in Drunkenness but Revelling riotous Feasts and Meetings There is a difference between sins but the least is to be avoided if we would shun the greater 2. Things good in their own Nature but immoderately affected as all the comforts and appurtenances of the bodily life which are used as baits of corruption as worldly profits honours and pleasures some that immediately tend to the pleasing of the flesh as bodily pleasures
have as the constitution is so is the Gust and Tast Tell a carnal Person of the joys of the Life to come the comforts of the Spirit the Peace of a good Conscienee the sweetness that is in the Word and Ordinances they find no more savour in these things than in the white of an egg or a dry chip but Banquets merry meetings and idle sports they have a complacency for these things and soon find a delight free and stirring at the mention of them their hearts are in the house of mirth Eccles. 7.4 To be well clad and well fed maintained in Pomp and State these are the Things which are most sweet and pleasing to them and which they most desire and seek after for they mind these things and so bestow their care and delight upon them and can spend Days and Hours without weariness in them carnal men relish no sweetness in Religion 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned As they do not perceive them so not receive them these are not the Things which are likely to make an Impression upon their souls But on the contrary the spiritual minding is discovered by this because 't is best pleased with spiritual things spiritual minds find a marvellous sweetness and comfort in the Word of God and the means of Grace and Salvation Psal. 119.103 How sweet are thy words to my tast yea sweeter than honey to my mouth and Psal. 63.5 My soul shall be satisfied as with marrow and fatness and Job 23.12 I have esteemed the words of his mouth more than my necessary food What gladness doth Communion with God put into their hearts One day with him is better than all those flesh-pleasing Vanities wherewith others are deluded and inticed from God 3. It reacheth also to practise and implieth earnest prosecution and so to be carnally minded is to make the things of the flesh our work and scope to be spiritually minded is to make that our work and trade to seek after the things of the spirit therefore the course of mens actions and the trade of their lives is to be considered Our business sheweth our bent and what we constantly frequently and easily practice discovereth the over-ruling principle Wicked men have their good moods and godly men have their carnal fits the constant practice sheweth the prevailing inclination to mind the things of the flesh or spirit is to seek after them in the first place when men are seriously constantly readily willingly carried to those things which please the flesh without any respect to God and eternal life Effects shew their causes if the drift and bent of our lives be not for God and salvation and our great business in the world be not the pleasing of God and the saving of our own souls and this be not chiefly minded and attended more than all the pleasures honours and profits of the World God hath not the precedency but the flesh Walking after the flesh or the spirit is the great discriminating note in this place propounded ver 1. amplified afterwards by minding the things of the flesh and then living after the flesh ver 13. so Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting We must see whether our lives be a sowing to the flesh or the spirit The mind leaveth a stamp upon the actions as a godly man sheweth spirit in all things so a carnal man sheweth flesh in all things Zach. 14.21 On every pot in Jerusalem and in Judah shall be holiness to the Lord of hosts As God sheweth his Divine power in every creature in a Gnat or Pile of grass as well as the Sun so a Christian sheweth grace in all things on the contrary carnal men shew their mind in all things not only in eating and drinking and trading but in preaching praying and coâ—fâ—rence about holy things The one goeth about his worldly business with an heavenly mind casts all into the mould of Religion the other goeth about his heavenly business with a carnal and worldly mind the flesh doth not only influence his common actions but his duties either to feed or hide a lust to serve his Worldly mind and vain glory or else that he may more plausibly carry it on without blame before men or check of conscience and so maketh one duty excuse another 'T is the flesh maketh him pray preach confer about holy things give alms and seemingly forgive enemies or do that which is outwardly and materially just Thus you see what is the carnal minding only I must tell you that because the Apostle saith it is death or the high way to everlasting destruction we must more acurately state the matter 1. The minding of the flesh must be interpreted not barely of the acts but the state Who is there among Gods children that doth not mind the flesh and too much indulge the flesh but yet he doth not make it his business to please the flesh but rather mortifieth and subdueth it Gal. 5.24 and they that are Christs have crucified the flesh and they are still labouring that they may subdue it more and more 1 Cor. 9.27 but I keep under my body and bring it into subjection 2. This minding of the flesh or spirit must be understood as to the prevalency of each principle that is to say when we mind the flesh so as to exclude the minding of the spirit and the things that belong to the spirit 1 Joh. 2.15 If any man love the world and the things of the world the love of the Father is not in him And so on the other side when we so mind the spirit as that it deadneth our affections to the world and baits of the flesh Gal. 6.14 the conversation in heaven is that which is opposite to minding earthly things Phil. 3.19 20. Therefore if the flesh can do more constantly and ordinarily to draw us to sin than the spirit to keep us from it we are under the power of the fleshly mind 3. This minding of the flesh must be interpreted with respect to continuance not with respect to our former state For alas all of us in time past pleased the flesh and walked according to the course of this World in the lusts of the flesh Tit. 3.3 We were sometimes foolish and disobedient serving divers lusts and pleasures and if we yet please the flâ—sh we are not the servants of Christ. But if we break off this servitude and do at length become servants of righteousness God will not judg us according to what we have been but what we are therefore it is our duty to consider what principle liveth in us and groweth and encreaseth whether the interest of the flesh decreaseth or the interest of the spirit if we grow more brutish
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
comparing their estate with damned reprobates but he hath done better for them having after a short time of tryal and service here appointed endless joys and pleasures for them at his right hand for evermore Now he taketh them into his family then into his bosom 2. USE Is to press us to put our selves under the conduct and government of the Holy Spirit 't is implied in our Baptism Matth. 28.19 Go therefore teach and baptise all nations in the name of the Father Son and Holyghost By our express consent we take God for our Lord and portion and Christ for our Redeemer and Saviour and the Spirit for our guide sanctifier and comforter There is all the reason to press us to it First From his excellency he cannot deceive us because he is the spirit of truth He cannot ingage us in evil because he is the spirit of Holiness from his readiness to do good Psa. 25.9 Good and upright is the Lord therefore he will teach sinners in the way the poor sinner that is weary of his wandring that is truly humble for his failings and wandrings and comes to him for pardon and grace Secondly From our necessity Our heedless headlong spirit will soon transport us to some inconveniency Pro. 3.5 6. Trust in the Lord with all thine heart and lean not on thine own understanding in all thy ways acknowledg him and he shall direct thy path 't is the greatest judgment to be given up to our own hearts counsels Thirdly From the effects the peace and comfort which followeth his guidance Jer. 6.16 Stand ye on the ways and see and ask for the good old paths where is the good way and walk there in and you shall find rest to your souls and Psa. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness But what must we do Answer 1. Continually desire his assistance and powerful conduct Luke 11.13 If ye then 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 him 'T is pleasing to God 1 Kings 3.9.10 Give therefore thy servant an understanding heart to judg thy people that I may discern between good and bad and the speech pleased the Lord. 2. Let us co-operate with his motions mortifying the wisdom and the desires of the flesh avoiding all those things he disswadeth us from you grieve him when you disturb his comforting work or disobey his sanctifying motions Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption Do not break through when he would restrain you or refuse or draw back when he would impel and invite you to good The spirit of God will not forsake you unless you forsake him first he is grieved when the wisdom of the flesh is obeyed before his counsel and his holy inclinations smothered and we yeild easily to the requests of sin but are deaf to his motions 3. let us humble our selves when we sin through frailty and leave the directions of the Holy Ghost let us ever be more wary afterwards Psa. 51.6 In the inward parts shalt thou make me to know wisdom We catch many a fall when we leave our guide as the child when without his Nurse he will take to his own feet 3. USE is tryal For 't is propounded as a mark of the children of God Now by whose counsel are you guided Some follow their own spirit not the spirit of God are guided by the wisdom of the flesh and their own carnal affections led away from God by the lusts of their own heart and the temptations of the Devil taken captive by him at his will and pleasure 2 Tim. 2.26 Our conversations will declare that which is prevalent Principiata respondent suis principiis the constant effects declare the prevailing principle 1. The effects of the spirits leading are an Heavenly life 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit of God that we might know the things that are freely given us of God and Eph. 1.17 18. That the God of our Lord Jesus Christ the father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understandings being enlightned that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the saints The spirit leadeth us to those things that are above The flesh leadeth us to those things here below to flesh-pleasing vanities vain perishing delights only grateful to sense 2. The spirit leadeth to an Holy life and obedience to God Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness 3. To spiritual things 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 and Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting to excel in these things though with the loss of carnal pleasurâ—s 4. To all duties to our neighbour Eph. 5.9 For the fruit of the spirit is in all goodness and righteousness and truth Gal. 5.22 23. But the fruit of the spirit is love joy peace longsuffering gentleness goodness faith meekness temperance against such there is no law SERMON XXII ROM VIII 15 For ye have not received the spirit of bondage again to fear but ye have received the spirit of Adoption whereby we cry Abba Father THE Words contain a Reason why those who are led by the Spirit are the children of God The Reason is because they have received the Covenant of Grace and the Spirit which accompanieth the New Covenant is not the Spirit of Bondage but Adoption 'T is propounded 1. Negatively 2. Affirmatively 1. Negatively They were freed from the servile fear of condemnation which the legal Covenant wrought in them 2. Affirmatively They were endowed with the Spirit of Adoption or a perswasion of their Father's Love or of God's admitting them into his Family and the right of inheritance and so were drawn to obedience by noble motives suitable to the Covenant they were under For the First Clause in the Text Ye have not received the spirit of bondage again to fear In which words observe 1. The State of men under the Law-Covenant 'T is a State of Bondage 2. The operation of the Spirit during that Dispensation it made men sensible of their Bondage Ye have not received the spirit of bondage There is the Spirit mentioned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again implying That during that Dispensation they had it 3. The impression left upon the heart of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear There is a Twofold Fear filial and servile child-like and slavish The one is
Remunerative Justice There is a threefold Justice in God his General Justice his Strict Justice his Justice of Benignity or Fidelity according to his Gospel Law 1. His General Justice requireth that there should be a different proceeding among them that differ among themselves that every man should reap according to what he hath sown whether he hath been sowing to the Flesh or to the Spirit that the fruit of his doings should be given into his Bosom And therefore though this be not evident in this life where good and evil is promiscuously dispensed because now is the time of Gods patience and our tryal yet in the life to come when God will Judge the World in Righteousness Acts 17.31 it is necessary that it should go well with the good and ill with the bad And as the Apostle saith 2 Thes. 1.6 7. It is a Righteous thing with God to recompense Tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall be revealed from Heaven with his mighty Angels There is generalis ratio justi in the difference of the recompenses And therefore the different actions of the persons to be judged must come into the discussion whether good or evil 2dly There is Gods strict Justice declared in the Covenant of works whereby he rewardeth man according to his perfect obedience or else punisheth him for his failings and coming short This also is in part to be declared at the day of Judgment on the wicked at least for the Apostle declareth that there will be a different proceeding with men according to the divers Covenants which they are under some shall be judged by the Law of liberty according to which God will accept their sincere though imperfect obedience Others shall have Judgment without any temperament of mercy Jam. 2.12 13. And justly because they never changed Copy and tenure When God made man he gave him a Law suitable to that perfection and innocency wherein he made him Our Fact did not make void his right to require the obedience due by that Law Nor our obligation to perform it but yet because man was uncapable of performing this Law or obtaining Righteousness by it Having once broken it he was pleased to cast out a plank to us after shipwrack to offer us the remedy of a new Law of grace wherein he required of us repentance towards God and faith in our Lord Jesus Christ Acts 20 21. That we should return to our duty to our Creator depending upon the merit Satisfaction and Power of the Mediator Now we are all sinners and have deserved death according to the Law of Nature and wo and wrath an hundred times over and if through our impenitency and unbelief we will not accept of Gods remedy we are justly left to the old Covenant under which we were born and so undergo Judgment without mercy 3dly There is his justice of bounty and free beneficence as judging according to his Gospel Law which accepteth of sincere obedience and so God is just when he rewardeth a man capable of reward upon terms of Grace So 't is said Heb. 6.10 God is not unrighteous to forget your work of Faith and labour of love which ye have shewed to his name His promises take notice of works and the fruits of Faith and Love as one part of our Qualification which make us capable of the blessings promised 3. His veracity and faithfulness God hath promised Life and Glory to the penitent and obedient and the faithful And God will make good his promises and reward all the labours and patience and faithfulness of his Servants according to his promises to them To whom hath he promised Salvation To the obedient to the patient to the pure in heart to the diligent and studious every where in the Word of God John 12.26 There shall my Servant be Jam. 1.12 And Rom. 2.6 7. He will render to every one according to his deeds To them who by patient continuance in well-doing seek for Glory Honour Immortality Eternal Life On the contrary he hath interminated and threatned verses 8 9. To them that are contentious and obey not the truth who wrangle and dispute away duty See promises mixed with threatnings to the carnal and the mortified Rom. 8.13 If ye live after the flesh ye shall die but if ye through the Spirit do Mortifie the deeds of the Body ye shall live And Gal. 6.8 If ye sow to the flesh of the flesh ye shall reap corruption but if ye sow to the Spirit ye shall reap Life Everlasting Now that Gods truth may fully appear mens works must be brought into the tryal 4. His free grace The business of that day is not only to glorifie his Justice but to glorify his free Love and Mercy 1 Pet. 1.13 Hope unto the end for the grace that is to be brought to you at the Revelation of our Lord Jesus Christ. And this grace is no way infringed but the rather exalted when what we have done in the Body whether it be good or evil is brought into the Judgment 1. The evil works of the faithful shew that every one is worthy of death for sinning though we do not die and perish everlastingly for it as others do Gods best Saints have need to deprecate his strict Judgment Psa. 143.2 Enter not into Judgment with thy Servant he doth not say with thine enemy but thy Servant They that can continue with most patience in well doing have nothing to look for at last but mercy Jude 21 'T is their best plea Revel 2.10 Be thou faithful unto death and I will give thee a Crown of Life When we have done and suffered never so much for God we must at length take Eternal Life as a gift out of the hands of our Redeemer but for the grace of the new Covenant we might have perished as others do In some measure we see grace here but never so fully and perfectly as then Partly because now we have not so full a view of our unworthiness as when our actions are scanned and all brought to light And partly because there is not so full and large Manifestation of Gods 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 tast of his Love and a right to the Heavenly Kingdom but then 't is another manner of grace and favour then our pardon shall be pronounced by our Judges own mouth and he shall not only take us into his family but into his immediate presence and Heavenly Palace not only give us right but possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall have not only some remote service and Ministration but be everlastingly imployed in loving and delighting in and praising of God this is grace indeed The grace of God or his free favour to
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For he that soweth to the flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
will content and satisfie you as to your gracious state is such an high estimation of God and Christ and Grace as weaneth you and draweth off the heart from other things A dull approbation of that which is good will make no evidence nor a few good wishes nothing but such a strong bent as deadneth your affections to the World Gal. 6.14 God forbid that I should glory save in the cross of Jesus Christ by whom the world is crucified to me and I unto the world 3. This will be your Wisdom There is a false Wisdom and a true Wisdom James 3.15 This wisdom descendeth not from above but is earthly sensual devillish Ver. 17. But the wisdom that is from above is first pure then peaceable c. This is the true Wisdom to be wise for the Spirit I do the rather insist upon this because there is a Notion of Wisdom in the Word of the Text. Carnal men judg their own way wisest and the way of the godly to be meer folly 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness to him neither can he receive them because they are spiritually discerned The godly imploy themselves to get things spiritual and such as God's Honour is mainly concerned in and are not attended with an Income of worldly advantage but rather of loss and detriment But yet the end shall prove that they that thought themselves the only wise men and gainers have been meer fools and the greatest losers those others whom they looked upon as mad men are the wisest adventurers and the greatest gainers The issue will shew it Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Rom. 8.6 To be carnally minded is death but to be spiritually minded is life and peace 4. The Flesh is really our enemy yea our greatest enemy Therefore we should not indulge the Flesh but give up our selves to be ruled by the Spirit 1 Pet. 2.10 11. Take heed of fleshly lusts which war against the spirit That it is one of our enemies is clear by that Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the chiâ—dren of wrath even as others There is the course of this World and the Prince of the power of the Air and our own Flesh. Corrupt Nature within us would make us vile enough without external incitements and suggestions tho there were never a Devil to tempt or evil Example to follow If the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil tho there were no other irritation than God's Law Rom. 7.9 When the commandment came sin revived and I died Other enemies could do us no harm without our own Flesh. We are tempted to sin by Satan encouraged to sin by the example and custom of others inticed to sin by the baits and allurements of the World but inclined to sin by our own Flesh It is the Flesh that holdeth correspondence with Satan the Flesh that openeth the door to Temptations the Flesh that maketh our abode in the World so dangerous the Flesh that choaketh the good Seed that hindereth all our heavenly thoughts and maketh the Service of God so burdensome The Flesh is within us and maketh a part of our selves There is more imminent danger from a Plague in the body than from an enemy that waiteth in the streets to kill us If we would but keep our selves from our selves we should do well enough It is the Flesh that lulleth us asleep in carnal security that tainteth all our Actions and is so ready to betray us The Devil dealeth with us as Baalam by the Israelites all his Curses and Charms prevailed nothing till he found a means to destroy them by themselves to corrupt them by Whoredom and by Whoredom to draw them to Idolatry It is the Flesh that is the Domestical Enemy that dwelleth with us and in us and so maketh us a ready prey to Satan We carry it about with us wherever we go and so it is ready to do us mischief upon all occasions When we are about holy Duties it distracteth us with vain thoughts and taketh off our edg and makes us drowzy and dead-hearted and weary of God's Service When we are about our Gallings it is the Flesh that maketh us lazy and negligent and diverteth us by the proposals of sensual Objects or else to be so earnest in them that we have no time nor heart for God and Soul-Necessities When we are eating and drinking it is the Flesh that turneth our Table into a Snare and tempts us to glut our selves with carnal delights and to oppress our bodies when we should refresh them and strengthen them for God's Service In our Recreations it is the Flesh that maketh us inordinate in them and to forget our great Work and last End and so we are the more intangled in sin when we should be more fit to glorifie God It is the Flesh that being beaten out at one Door entreth by another and still assaults us afresh to our great spiritual prejudice And will you study how to please the Flesh that is so great an Enemy to your Souls That Flesh that resists all the motions of God's Spirit that cloggeth you in every Duty and draweth you off from the pursuit of everlasting Happiness 5. Consider how ill Christ will take it and what just cause you give him to withdraw when you prize the things of the Flesh before him and the comforts of the Spirit Must not the Lord Jesus take it exceeding unkindly that after all his love and the discoveries of his grace you should study to please his Competitor and your own Enemy Is his Grace and Glory worth no more than so and hath he deserved no better at your hands God spared not his own Son but gave him up to the death for us Rom. 8.32 Christ pleased not himself Rom. 15.3 There is nothing so answerable as some self-denial on our part The most genuine and natural influence from this Grace is That we should spare nothing please not our selves Titus 2.11 The grace of God that bringeth salvation hath appeared unto all men teaching us to deny ungodliness and worldly lusts Teaching us c. How By way of Precept no by way of Argument It perswadeth us to deny Ungodliness and Worldly Lusts. 6. Consider the more you indulge the Flesh the more it is an enemy and the more is your slavery and bondage increased and still you grow the more brutish forgetful of God and unapt for
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
some special way of operation Rom. 5.5 And 1 Cor. 2.12 Now we have not received the spirit of the World but the Spirit of God that we may know the things that are freely given us of God And Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you A believers Body and Soul is the Spirits Mansion-house and those that have the Spirit to dwell in them not to come upon them at times are in an abiding state of Grace The Spirit came upon Balaam at times Num. 24.34 but in his People he makes his abode He doth act in others as a Spirit assisting but not as a Spirit inhabiting He dwelleth in his people The Spirit is often promised to dwell in our Hearts not only for a season but for ever John 4.14 The water that I shall give him shall be a Well of water springing up to everlasting Life Mark the Spirit doth not give a Draught but the Spring not a Dash of rain that is soon dryed up but a Well not a Pond that may be dryed up at length but a Fountain that ever keepeth flowing so that we shall never thirst more it shall quench his thirst after worldly Vanities and Delights These things grow tastless the more of the Spirit we have The Spirit of Christ as the Fountain doth make this Grace enduring in its self and in its effects a Well of inexhaustable fulness and refreshment So John 7.38 He that believeth in me out of his belly shall flow Rivers of living water Not a petty refreshment for a season but his Spirit to dwell in us as a full Fountain to flow forth for the refreshment of himself and others Though the Ocean be in God yet there is a River in the Saints in Christ there is plentitudo fontis in us plentitudo vasis if we find any remission of the Comforts of this Spring it 's through our own Pride and Unbelief and Idleness John 14.16 17. I will give you another Comforter that he may abide with you for ever The Spirit will not change his dwelling place This is such a degree of Grace as the unregenerate World cannot receive 4. This inward Principle is expressed with respect to the Instrument which is the Word of God so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.21 the ingrafted Word The root of the matter is within 't is not the word heard only or the word obeyed only will save us but it must be an ingrafted Word 't is not bound on but ingrafted 't is not enough to yield some present Obedience to it but it must be rooted in us So in that notable Promise Heb. 8.10 I will put my Laws in their minds and write them upon their hearts The Writing is the Law of God the Tables are the Minds and Hearts of men that is the understanding and will and rational Apetite and this is written by the Finger of God there where is the Source and Original of all moral operations of all thoughts and affections and inward motions there is the Law of God written in those parts of the Soul where the directive Councel and the imperial commanding power of all humane actions resideth there will God write his Laws in lively and legible Characters and what is the effect A man becometh a Law to himself he carryeth his Rule about with him and hath a ready and willing mind to obey it Psa. 37.31 The Law of God is in his heart none of his steps shall slide The truth is rooted in him and his heart is suited and inclined to it he unfeignedly loveth what is commanded of God and hateth what is forbidden by him 5. The work its self is sometimes generally expressed by these Notions 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the New Creature 2 Cor. 5.17 when a man is thoroughly framed anew in all his Faculties And 1 Joh. 3.9 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abiding Seed not a vanishing affection but a remaining seed and 't is called a good Treasure Math. 12.35 There is a stock that supplyeth holy Thoughts Words and Actions As a man that hath a bad Treasure of Corruption the more he spends the more 't is encreased so a man that hath a good stock he bringeth forth holy Thoughts Words and Actions And 't is called a new Heart and a right Spirit Psal. 51.10 Ezek. 36.26 27. and 't is called a sound heart Psa. 119.80 There is a slight heart and a sound heart which is not only opposed to the shows of Hypocrites but to the suddain pangs and half dispositions of Temporaries when Grace beareth an universal soveraignty over us inclining the heart to love and please and serve God 6. Sometimes the work is particularly expressed by the several Graces of the Spirit all which are comprized in Faith and Repentance Acts 20.21 Teaching them Repentance towards God and Faith in our Lord Jesus Christ Repentance towards God because by it we return to the Duty we owe to our Creator and Faith in the Gospel notion doth principally respect our Redeemer and his mediation for us By Repentance we return to the Duty injoyned by the Law from whence we are fallen and by Faith we apprehend the Love of Christ and what he hath done for us By Repentance we are set in joynt again as to our Obedience to the Law-giver and by Faith we close with and are united to our Redeemer without which we cannot be accepted with God Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant If you ask me What is this Oyl in the Vessel that we must have to qualifie us to meet the Bridegroom at his coming Answ. 'T is Repentance mortifying our inward Lusts and Faith working by Love 1. Repentance mortifying our inward Lusts that in newness of Life we may glorifie God therefore called Repentance from dead works Heb. 6.1 By common Grace men may cast off all outward evils escape the pollutions of the World but are never really and inwardly changed in their natures 'till the Spirit of Christ worketh this Grace in the Heart they are but as a Sow washed 2 Pet. 2.22 there is an inclination to wallow in the Mire of carnal delights again 'T is possible a man may see such an excellency in Christ and be so affected at the hopes of his Mercy and melted at the thoughts of his Love as to cast off outward gross evils which the World liveth in but this is but the Sow washed the heart is not changed Lust for a while may be benummed seem quenched but 't is not deadned 't is not weakned If ye through the Spirit mortifie the deeds of the Body Rom. 8.13 as appeareth by its breaking out again with the more violence 2. Faith working by Love that is the great principle of Gospel-obedience True Grace doth not lye hid in the Soul in lazy habits but sets the Soul awork for God upon the apprehension of
God hath in us God hath not only an interest in us but a dominion over us which an Inferiour cannot have over a Superiour so that we are Gods more fully than he can be ours Now a trust accepted and broken afterwards involveth us in the greater Crime I am Gods and will be Gods and would I could do more for his glory as a Christian in general as a Husband or Wife or Father or Child or Servant I will more honour God in my place 4. The Fruit Comfort and Excellency of the thing trusted is most seen in the use 'T is true of all sorts of Talents take the lowest outward subservient helps Wealth Power and Honour A man doth not see the comfort and use of Wealth so much in any thing as when he doth imploy it for God If he hoard it up he hath it only for shew if he layeth it out to cloath his back or to feed his belly he doth but make himself a more honourable sort of bruit Beast all the while he is sowing to the flesh or Sacrificing to his God the Belly or offering up a Meat-offering or a Drink-offering to Appetite But how sweet is it when we have opportunities of doing more for God! then he seeth the use of Wealth indeed it giveth him advantages of service and a more diffusive Charity Ordinances the worth of them is most known in the use and improvement not when we resort to them out of custom and fashions sake but use them as means to do our Souls good So for Gifts as Wells are the sweeter for draining so gifts are improved by using So Graces of the Spirit Gods most precious gifts should not lye idle 2 Cor. 6.1 We beseech you receive not the Grace of God in vain In short you do not taste the true sweetness of Wealth when gorgeously attired your Tables plentifully furnished and you glut your selves with all manner of fleshly delights but in feeding the hungry cloathing the naked that satisfieth the Mind and Conscience of them that do it as you do not reap the increase of Corn by scattering it in the Sand but casting it into a fruitful Soil VSE 1. To press us to this Negotiation For if these things be so we should all rouze up our selves and say What honour hath God by my Wealth my Parts my Honour and greatness my Place and Office what protection to his cause what Relief and Comfort to his People 1. Consider 'T is our business in the World Now every one should ask for what end he was born and continued in the World so long Our Lord Jesus Joh. 18.37 saith To this end was I born and for this cause came I into the World that I should bear witness unto the truth Every one is sent into the world for some end for surely God would not make a Creature in vain We did not come into the VVorld meerly to fill up the number of things as Stones and Rubbish nor to grow in bulk and stature as the Plants nor to enjoy pleasure without remorse as the Beasts God would never then have given us those higher faculties of Reason and Conscience For what end did I come into the VVorld but to glorifie God in my place to act that part in the VVorld which the great master of the Scenes appointed to me Why do I live here What have I done in pursuance of my great end Most men live as Beasts eat and drink and sleep and die and there 's an end of them they never asked in good earnest for what purpose they came hither 2. Every one is trading for some body the Devil or the Flesh regarding his Makers glory or his own Satisfaction There is no medium now which are you doing trading for Heaven or Hell 3. Consider how much you are intrusted with Look within you without you round about you and see how much you have to account for the faculties of the Mind the Members of the Body your Time Health Honour Estate lifted up to Heaven in Ordinances Mat. 11.23 Much given Mat. 12.48 and Neh. 1.11 Now improve all for God 4. Talents are encreased the more employed We double our gifts by the faithful use of them He that had five Talents gained other five and he that had two other two The more Grace here the more Glory hereafter If they be not employed they are lost How many poor blasted withered Christians may we find by slacking their Zeal and for want of diligent exercise But on the contrary as the Widows Oyl encreased in the spending and the Loaves multiplyed in the breaking in Christs Miracle and the right Arm is bigger and fuller of Spirits than the left So Grace that decayeth by difuse groweth by exercise The Corn sown bringeth in the increase 5. We must give an account at last to God Luk. 19.23 He will demand his own with usury VVhat honour hath God had by us as Ministers Magistrates Masters of Families Husbands and VVives Parents and Children Masters and Servants Beasts are not called to an account for they have no Reason and Conscience as Man hath VVhat will you say when God shall reckon with you what you have done with your Time Strength and Estates If an Ambassador that is sent abroad to serve his King and Countrey should return no other account of his negotiation than I was busie at Cards and Dice and could not mind the Imployment I was sent about or a Factour I spent roiotously that which I should have spent in the Mart or Fair will this pass for an excuse 6. VVhat a sad thing is it to have Gifts for this end to leave us without excuse as the Gentiles have the light of Nature Rom. 1.20 and Christians the light of the Gospel Joh. 15.22 If I had not come and spoken to them they had not had sin but now they have no cloak for their sin Others have the VVord preached to them Mat. 24.14 And the Gospel of the Kingdom shall be preached in all the World for a witness to all Nations compared with Mat. 13.9 know that a Prophet hath been among them have advantages and opportunities but no heart to use them only that God may be clear when he judgeth 7. VVe improve the Stock of Corruption left us by Adam why not the Gifts given us by Jesus Christ This fire needeth no blowing of it self it breaketh out into a flame and shall not we stir up our selves that we may be more useful In imploying our Gifts three things are necessary Prudence Fidelity and Industry 1. Prudence This is necessary for a Steward or Factour Luk. 12.42 Who then is a wise and faithful Steward whom the Lord shall make Steward over his houshold Now there is a twofold Wisdom a Wisdom that is not from above and a Wisdom that is from above Jam. 3.16 17. The first is earthly sensual devilish it either serveth for earthly profits or to give content to the flesh or to affect dominion and
Better lose all things than God Exod. 33.15 If thy Presence go not with us carry us not up hence Object But is it any grief to the Wicked to want God from whom they have such an extream Aversness and Hatred Answ. They are sensible of the Loss of Happiness their Judgment is changed though not renewed Fogs of Errour Atheism and Unbelief then vanish they are confuted by Experience There are no Atheists in Hell they know there is a God and that all Happiness consists in the full Enjoyment of him which Happiness they have lost by their own Folly as by their bitter Experience they can find being in a Place most remote from him Therefore as rational Creatures they cannot but be sensible of their Loss and that Sense must needs breed Sadness and Dejection of Spirit being they look not upon God as lovely in himself but as one that might be profitable to them Oculos quos occlusit culpa apertat poena It would lessen their Torments if their Understandings might be taken away They know what it is to want God though their Hatred of him still remaineth 2. The Sight of Christ They had a Glimpse before they went into Hell by the Glory of his Presence 2 Thess. 1.9 They shall be punished with everlasting Destruction from the Presence of the Lord. That short Experience of Christ's Appearing will remain in their Minds to all Eternity 't will stick by them How are they thrust out Christ himself who hath the Keyes of Death and Hell shall bid them go as if he had said I cannot endure your Presence 3. From the Company of the Blessed Luk. 13.28 There shall be weeping and gnashing of Teeth when ye shall see Abraham and Isaac and Jacob and all the Prophets in the Kingdom of God and you your selves thrust out Envy is a great part of their Punishment as well as Horror Luk. 16.27 And being in Torments he lift up his Eyes and saw Abraham afar off and Lazarus in his Bosom 'T is a torment to think that others of the same Nature Interests Instruction do enjoy what they have forfeited 4. From an Abode in the Palace of Heaven Revel 22.15 Without shall be Dogs and Sorcerers and Whoremongers and Murtherers and Idolaters and whosoever loveth and maketh a Lie If the Pavement of Heaven is glorious what will the Place it self be And from this glorious Place they are banished Secondly This utter Darkness implyeth positively a State of Woe and Misery most remote from this Blessedness For as they are shut out of the Palace of Heaven so they are cast into the Prison of Hell where all is dark without hope of ever comin out more 2 Pet. 2.17 To whom the Mist of Darkness is reserved for ever Hell is a Region upon which the Sun shall never shine They know they shall never be reconciled to God nor their Punishment ended or lessened Their Worm shall never die their Fire shall never be quenched Mark 9.44 They can never hope to be admitted into God's Presence more There are many Ups and Downs in a Christians Experience God hideth his Face sometimes that he may shew it afterwards the more gloriously The Church prayeth Psal. 80.19 Turn again and cause the Light of thy Countenance to shine upon us and we shall be saved But this is an everlasting Darkness God doth as it were by Chains hold them under everlasting Torments 'T is a Curse that shall never be reversed a comfortless Life that shall never have an end Men might lose the Face of God if they were annihilated but the Souls of Men and Women do not go to nothing or die as their Bodies but subsist in a dolesom miserable State of Darkness and in the Place of everlasting Imprisonment where the Devils and damned Spirits torment one another All here are kept safe without any possibility of escaping here God holdeth them in everlasting Chains Now this is just they that rejected the Light are thrust into utter Darkness they reject the Light of the Gospel Joh. 3.19 Men love Darkness more than Light They despise the Light of Glory in comparison of worldly Things and present Satisfactions Psal. 106.24 They despised the good Land They forsake God and their own Happiness That which is now their Sin is then their Misery They first Excommunicated God Job 22.17 and that for a trifle They think his Presence a Torment Matth. 8.20 What have we to do with thee Art thou come to torment us before the time Rom. 1.28 They did not like to retain God in their Knowledge They could not endure to think of God and abhorred their own Thoughts of God that they were their Burden II. 'T is a doleful Place and State Here are two Notions the one expressing their Grief and Sorrow The other their Vexation and Indignation 1. Their Grief and Sorrow In Hell there is nothing but Sorrow and Fear overwhelming Sorrow and despairing Fear 't is an helpless and hopeless Grief Carnal Men are prejudiced against Godly Sorrow but that is useful and profitable 2 Cor. 7.10 These Sorrows would prevent those that the damned suffer in Hell The Sorrows of Repentance are Joyes in comparison of these Sorrows the Sorrows of Repentance are full of Hope God will afford Comforts to his Mourners but the Sorrows of the Damned are heightned by their own Desparations 't is for ever and ever These are small those swallow us up these are curing those tormenting Here 't is like pricking a Vein for Health hereafter wounds to the Heart These are mixed with Love Luk. 7. She that loved much wept much The Cup of Wrath is unmixed confounding and overwelming us with continual Amazement These are short those endless 2. Their Vexation and Indignation The grinding and the gnashing of the Teeth is usually in Pain or Rage in pain of Body and Soul But of that afterwards when I come to speak of Hell under the Notion of Everlasting Fire Now as 't is a Token and Effect of Rage Now the Damned are represented as full of Rage Blasphemy and Indignation against God against the Saints and against Themselves First Against God they have despised his Favour and now feel the Power of his Justice and Displeasure against them and have still an implacable Hatred against him We see in Revel Chap. 16.9 when they were scorched with great Heat they blasphemed the Name of God which had power over these Plagues and repented not to give Glory to God They blasphemed the God of Heaven because of their Pains and Sores and repented not of their Deeds I know that this Prophesie doth not concern the State of the Wicked in Hell but their Plagues and Disappointments in this World However the Fashion and Guise of the Reprobate is to be observed here when they will not repent so there when they cannot repent Like Men distracted and mad they gnaw their Tongues and gnash their Teeth like mad Dogs that bite their Chains or Wild Bulls in a
of God remaineth Heaven that I am shut out of is a Blessing which others enjoy Lazarus is in Abraham's Bosom 2. The Sight of Christ. They had a Glimpse before they went into Hell of the Glory of his Presence 2 Thess. 1.9 They shall punished with Everlasting Destruction from the Presence of the Lord. That short Experience of Christ's Appearing will remain in their Minds to all Eternity 't will stick by them how they are thrust out Christ himself that hath the Keyes of Death and Hell shall bid them go as if he had said I cannot endure your Presence any longer 3. From the Company of the Blessed Luk. 13.28 Ye shall see Abraham Isaac and Jacob and all the Prophets in the Kingdom of God and your selves shut out Envy is a part of their Torment as well as their Loss Luk. 16.27 And in Hâ—ll he lift up his Eyes being in Torments and saw Abraham asâ—r off and Lazarus in Abraham's Bosom 'T is a Torment to think that others of the same Nature and Interest do enjoy what they have forfeited 4. Their Abode in those Happy Mansions which are in Christ's Father's House Rev. 22.14 15. Blessed are they that do his Commandments that they may have right to the Tree of Life and may enter in through the Gates into the City For without are Dogs and Sorcerers and Wâ—â—remongers and Murtherers and Idolaters and whosoever loveth and maketh a Lie II. This Loss is the more bitter and grievous because 't is a Loss of their own procuring Forsaking of God was their Sin and now their Misery They first Excommunicated God for a Trifle Job 22.7 Depart from us we desire not the Knowledge of God Man is like the Devil Art thou come to torment us before our time Rom. 1.28 They did not like to retain God in their Knowledge therefore God gave them over to a Reprobate Mind They abhorred the Thoughts of God 't was their Burthen The Fool hath said in his Heart There is no God Now they are filled with their own Thoughts Man was first a Fugitive before he was an Exile III. The Loss is irreparable Despair is a constant Ingredient to their Sorrow They cannot hope ever to be admitted into Goa's Presence any more There are many Ups and Downs in a Christian's Experience God hideth his Face that he may shew it afterwards the more gloriously This is a Curse that shall never be reversed 'T was the Churches Prayer Return again and cause the Light of thy Countenance to shine on us and we shall be saved Psal. 80.19 like the Sun-shine after a cloudy Night But here are Foggs of Darkness for evermore The Sun is to shine no more on them to all Eternity 2 Pet. 2.17 To whom is reserved the Blackness of Darkness for ever Hell is a Region upon which the Sun shall never shine 1. VSE Lay to Heart your Distance from God by Nature Let us not draw this great Judgment upon our selves Our Sin will be our Torment We are estranged from the Womb Isa. 58.3 As a Stream runneth away from the Fountain further and further so are we absent from God both in Heart and Affections as well as in State Ephes. 2.13 Ye were afar off As the Prodigal went into a far Country Thoughts of God are not only Strangers but unwelcom Guests The Devils believe and tremble So we Guilt will not suffer us to look God in the Face Psal. 10.4 2. Be not quiet 'till you come out of this Estate by Christ He is the Bridge between Earth and Heaven Joh. 14.6 There can be no Familiarity between us and God but through him Luk. 16.26 Christ is the Ladder by which we ascend the Means of Intercourse between God and us When Man was driven out of Paradise the Tree of Life was guarded by a Flaming Sword There is no Coming to God but by him And he is able to save to the utmost Heb. 7.25 3. Avoyd Sin that separateth between God and you Isa. 59.1 2. How will you pray when you cannot look God in the Face Fear followeth Guilt The Israelites when they had sinned worshipped at their Tent-Door You cannot come to God with such Confidence 4. Let us often delight in Communion with God and Acquaintance with him 'T is Heaven begun Heaven is for Gods Familiars Strangers here will not be owned and hereafter Mat. 7.23 Christ will say unto them I know you not But Christ will take notice of his old Friends Oh then love his presence make him of your Councel your Bosome-Friend 5. Live in an holy Sensibleness of his Accesses and Recesses For his Accesses that you may be thankful for his Recesses to be humble 'T is a Question which is worst not to take notice of his Accesses or Recesses not to mourn for his Absence or rejoyce in his Presence both are bad Not to mourn for his Absence is the worst sin because Absence is most sensible In the present Life when our enjoyment of him is lost 't is a temporary Hell yet 't is foul Ingratitude not to take notice of his Presence when he counselleth you in Doubts guideth you in Straits God will have his Acts of Familiarity to be observed 't is his Complaint Hosea 11.3 I taught Ephraim also to goe taking them by their Arms but they knew not that I healed them The one argueth little Feeling the other little Gratitude only want of feeling is the worser Sign for that is a sign of Deadness When God suspends all Acts of Familiarity some are stupid and insensible so they can take up with the comforts of the Creature they never mind Spiritual Visits Miâ—ha mourned for his Gods Love is discovered by Grief in Want as well as Delight in Enjoyment The main of Christianity lyeth in observing how 't is between us and God When actual Influences are suspended either of Grace or Comfort when Prayer finds not such an Answer and when we do not find such Excitation to holy Duties and God hideth himself from our Prayers We have handled the Loss Now we come Secondly To speak of the Pain There are sad Gripes at the parting of the Soul and Body what then will there be at the parting of the Soul and Christ when the terrour of Christs face shall banish them out of his Presence Secondly The Poena Sensus Here I shall take notice of 1. The Nature of the Torment Fire 2. The Aggravation from the Duration Everlasting 3. The Company and Society Prepared for the Devil and his Angels First The Nature of the Torment Fire By Fire is not meant material or ordinary Fire that cannot hurt Spirits Now this is such a Fire as is prepared for the Devil and his Angels All the other Expressions are Metaphorical the Wood the Brimtone the Lake the Smoak the Worm the Chains and why not this But observe though it be not Fire yet it noteth real and horrible Torments such aâ— are more painful than Fire 'T is called Wrath to come
I will answer and while they are yet speaking I will hear He is more ready to answer than we to crave So it is said to Daniel Dan. 10.12 From the first Day that thou didst set thine Heart to understand and to chasten thy self before thy God thy Words were heard See God's readiness to accept the Services of his People in the first day of the three Weeks he had set apart Vers. 2. Daniel thought it would be long Work and God heard him the first day Certainly God delighteth in the Graces of his Children when he doth so readily take notice of the first Act and Exercise of them 2. I Observe by comparing that place with this That the Apostles Faith was weak not only imperfect but unconstant and subject to wavering and yet Christ commendeth it to his Father John 16.30 31 32. We are sure thou knowest all things and needest not that any Man should tell thee by this we believe that thou camest forth from God Jesus answered them Do ye now believe Behold the Hour cometh and now is that ye shall be scattered every Man to his own and shall leave me alone Yea and indeed if we look into the History of the Gospel we shall find their Faith was very weak It is true they did receive him for the Messiah and did acknowledg that he was the Son of God his natural and only Son which they knew by his Baptism by his Transfiguration by his Miracles They believed that he was the Lamb taking away the Sins of the World that he was the living Manna that came down from Heaven but all this while their Faith was weak they had but a confused sight of his Godhead of his eternal Generation by the Father they knew little of his Death were leavened with the thoughts of a terrene Kingdom and pompous Messiah understood not his Predictions of his Death and Passion Peter gave him advice to the contrary and at his Death denied him So that though they knew him to be the Redeemer and Saviour of the World yet the manner of his Death and Passion they knew not We trusted that it had been he that should have redeemed Israel Luke 24.21 Observe how Christ commendeth weak Faith Certainly he loveth to encourage poor Sinners when he praiseth their mean and weak beginnings Mat. 12.20 A bruised Reed shall he not break and smoaking Flax shall he not quench until he send forth Judgment unto Victory Christ will not despise weak Beginnings though there be more Smoak than Flame but little Strength Certainly we should not despise the Day of small Things nor discourage Learners and blast the early Blossoms with Reproach and Censure Cant. 2.13 The Fig-Tree putteth forth her green Figs and the Vines with the tender Grape give a good smell Christ taketh notice in his Garden of the Green Figs the green Knots or Buds are acceptable to him tho they want Ripeness and Sweetness as well as the softer Clusters the imperfect Offers of the Spring We should learn hence to do our best in believing Christ will help you against Weakness and pardon Imperfection 3. Observe again From Christ's mentioning their Obedience their Knowledg their Faith The Father knew for whom Christ prayed neither was there need to set forth their Faith and Obedience in so many words but that in the hearing of the Apostles he would draw forth the Grounds of their Thankfulness and the Evidences of their Interest Well then this is the use we should make of our Graces and Duties to praise the Lord and to look upon them as so many Arguments and Evidences of his Love Partly to shew them what kind of Persons God will hear such as know and believe and obey though in a weak measure Thirdly The next thing in the Text is the chief Object of justifying Faith and that is the Authority of Christ's Mediation Observe The sum of Christian Doctrine is to shew that Christ was sent by God to save Sinners This is the ground of all Hope and firm Confidence he came out from the Father to purchase Grace and went back again that we might receive it But let us consider the Parts 1. They have surely known that I came out from thee This may be expounded two ways 1. From thy Essence by Eternal Generation 2. By thy Command as Mediator If you take the former sence it sheweth that the Authority of Christ and of his Father were equal he came out from him If you take the latter it denotes their equal Charity and Love the Father sent him and out of the same Love the Son came out from the Father he assumed Flesh emptied himself and performed the Office of a Mediator committed to him by the Father Which is to be preferred Some say the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word proper to the natural Generation of the Son Micah 5.2 Whose goings forth have been of old from Everlasting The Spirit 's Procession is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Generation of Son by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is said of none of the Saints that they come out from God But tho this Eternal Generation must not be excluded yet that which is chiefly intended here is that he came out by the command of God as Mediator as is clear by that place John 16.28 I came forth from my Father and am come into the World again I leave the World and go unto the Father It is applied to his appearing as Mediator before God Observe The great Love of Christ in that he came out from God for our sakes 1. Consider from whom he came from the Father from his Bosom from the full Fruition of the Godhead from the Center of Rest the Seat of Blessedness We shall know what place the Bosom of the Father is when we shall come to Heaven and shall be glorified with Christ. 2. How he came not in Pomp or the Equipage of a Prince but in the Form of a Servant He was Lord of all things but he came now as the Servant of God's Decrees John 6.38 I came down from Heaven not to do mine own Will but the Will of him that sent me He was God's Servant not upon Terms of Grace his Covenant was a Covenant of Works Isa. 53.11 He shall see of the travel of his Soul and shall be satisfied by his Knowledg shall my Righteous Servant justify many He was subject to worldly Powers a Servant of Rulers Isa. 49.7 He voluntarily submitted himself to worldly Powers Nay he came to be our Servant Mat. 20.28 Even as the Son of Man came not to be ministred unto but to minister and to give his Life a Ransom for many He came to serve in the Ministry of the Gospel to lay aside all the Interests of his Humane Nature Rom. 15.3 Even as Christ pleased not himself 3. For whom he came for wretched Men to seat us in the vacant Places of fallen Angels 2. And they have believed
Eternity Moses with Plainness and yet with Majesty speaks of the Original of all Things the Propagation of Mankind c. There is no such ancient historical Monument for above the Funerals of Troy all is uncertain And all the rest of the Bible is but a Comment on Moses 5. The Prophecies of the Word future Contingencies are in it foretold many Years before the Event Isa. 41.22 23. Let them shew the former Things what they are that we may consider them and know the latter end of them or declare us things for to come Shew the things that are to come hereafter that we may know that ye are Gods Cyrus was mentioned by Name an hundred Years before he was born Isa. 45.1 Thus saith the Lord to his Anointed to Cyrus whose right Hand I have holden The Birth of Josiah three hundred Years before it came to pass 1 Kings 13.2 Behold a Child shall be born unto the House of David Josiah by Name c. The building of Jericho five hundred Years before it was reedified Joshua 6.26 Cursed be the Man before the Lord that raiseth up and buildeth this City Jericho he shall lay the Foundation thereof in his First-born and in his youngest Son shall he set up the Gates of it Which was fulfilled 1 Kings 16.34 In his days did Hiel the Bethelite build Jericho he laid the Foundation thereof in Abiram his First-born and set up the Gates thereof in his youngest Son Segub according to the Word of the Lord which he spake by Joshua the Son of Nun. The great Promise of Christ made in Paradise was accomplished some thousands of Years afterward Vse 1. It informeth us how to settle the Conscience in sore Temptations When we doubt of the Truth of the Scriptures take this course 1. There must be some Word and Rule from God to guide the Creatures how else shall he be served and worshipped The inward Rule of Reason is not enough as appears by the sad Experience of the Heathens Rom. 1.21 22. Because that when they knew God they glorified him not as God neither were thankful but became vain in their Imaginations and their foolish Hearts were darkned Professing themselves to be Wise they became Fools There must be some second Edition of his Will Reason will teach us that God is to be worshipped and every Man's Heart will tell him that he must not be worshipped as we will but as he will for the Servant must not prescribe to the Master but the Master to the Servant Now we have no Rule of Worship but in the Scriptures The Alchoran is a silly Piece fit for Sots As for Revelation those that are ingenuous cannot speak of any such thing and we see how Men split themselves upon that Rock all is proved Lies at length 2. There is far more Reason to receive the Scriptures as the Word of God than to suspect them There is none more credulous than the Atheist he offereth violence to his own Heart The first Temptation to it ariseth from his Lusts he would not have them true and then afterward he is hardned and grown obstinate in his Prejudices If he would but hearken to the Books of Moses as to the Story of an ordinary Man as of Henry the Eighth there is enough to make him tremble Now there is no such History in the World of such a genuine native Style so free from weaknesses so likely even to a common Eye and if Moses be true so is all the rest the same Vein runneth through all Now the Cause being so weighty the Inducements so rational why should we not believe it at least we may say as of the blind Man if it be not he it is like him John 9.9 3. To what hath been alledged add only this Consider the Matter and Aim of the Scriptures The Scriptures seek to establish nothing but the Worship and Glory of the true God the Creator and Governor of the World they discover the God of Nature in a most worthy and glorious manner And for Precepts Deut. 4.8 What Nation is there so great that hath Statutes and Judgments so Righteous as all this Law which I have set before thee this day Where are there such Precepts where such Promises such a manifestation of Happiness such Purity There have been Corruptions in the best things to which Man ever put his Hand mixtures of Falshood and Folly but here all is Pure and Divine Where are there such Comforts for afflicted Consciences Jer. 6.16 Stand ye in the Ways and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Mat. 11.28 Come unto me all ye that are weary and heavy laden and ye shall find rest for your Souls Go and survey all the Religions in the World whatever pretence they be of see where you can find such Rest for your Souls such Provision for the Comfort and everlasting Happiness of the Creature such rich Encouragements for afflicted Consciences That which all Religions aim at is here only accomplished 4. Beg the Light of the Spirit What will your Arguings reprove David saith Psal. 36.9 In thy Light we shall see Light We shall never else have any certainty 1 Cor. 2.14 The natural Man receiveth not the Things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Vers. 15. But he that is spiritual judgeth all things The Spirit in the Heart discerns the Spirit in the Scriptures as the Sun is seen by its own Light 5. Till you have Certainty by the Light of the Spirit practise what the Scripture enjoins upon these rational Inducements John 7.17 If any Man will do his Will he shall know of the Doctrine whether it be of God or whether I speak of my self You will say What is the meaning of this Promise before doing the Will of God we must of necessity know it Answ. It is true before you know it certainly There are degrees of Knowledg First we know the Scriptures to be the Word of God by rational Inducements and some foregoing Light of the Spirit as those that are bred in the Church They that would know not to wrangle but to practise shall have new Light till they grow up to a greater Certainty It concerneth chiefly weak and doubting Christians do that you may believe believe that you may do They that set their Hearts to fear and obey him shall be clearly resolved of the Christian Faith Vse 2. It teacheth us these Duties 1. To make the Word the Judg of all Controversies There God speaketh to us A Father having many Children while he lives he governeth them himself and needeth no Will and Testament but a little before he dieth that his Children may not fall out he calleth Witness maketh his Will Voluntatem suam de pectore morituro transfert in tabulas din duraturas If any Controversy happen Non itur
sin and God being pacified in Christ doth restore it to us Man brought upon himself spiritual death by sin and the gift of the sanctifying Spirit is the great and first Act of Gods pardoning Mercy and a means to qualifie us for other parts of Pardon Though the thing be plain of it self yet to make it more clear to us 2. Let us distinguish of the kinds of Justification There is a twofold Justification it is either constitutive or executive First Constitutive Justification is by the new Covenant when those who submit to the Terms are constituted or made righteous Joh. 5.24 He that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life There is Gods Grant and whosoever can make good his Claim hath a right to Justification by Gods own Grant according to the Law of Grace he is one freed from sin Secondly Executive when God accordingly taketh off all penalties and evils and giveth us all the good which belongeth to the Righteous or Justified as in the case in hand when God giveth us the Spirit to break the power and reign of sin And therefore so often in Scripture is God said to sanctifie us as a God of Peace or as a God pacified and reconciled to us in Jesus Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great Shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight 1 Thess. 5.23 And the very God of peace sanctifie ye wholly c. 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Jesus Christ. This God doth as a Judge acting according to the Rules of Government constituted in the new Covenant upon the account of the Merit of Christ and our actual interest in him II. As to the Degree how far we are freed from sin 1. All the justified and converted to God are freed from the Reign of it The flesh though it remaineth is made subject to the Spirit which by degrees doth destroy the reliques of sin For it is said of the justified Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the Spirit 2. The more obedient we are to the motions of the sanctifying Spirit the more power we have against sin Gal. 5.18 If ye be led by the Spirit ye are not under the Law under the irritating Power and Curse of it Many sins are in a great measure left uncured as a part of our punishment We should have more of his Spirit and so more of his Grace to mortifie sin if we did mind more the Covenant we have made with God as our Sanctifier but degrees of Grace may be forfeited by our unworthy dealing with the Spirit Eph. 4.30 Grieve not the Spirit of God whereby ye are sealed to the day of redemption He seeketh by degrees to fit us for our everlasting estate and final deliverance from all sin and the consequence of sin 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given to us the earnest of his Spirit And therefore he must not be obstructed in his work while he is preparing the Heirs of Promise afore-hand unto Glory lest we lose not only the comfort of our future Hopes but also be set back in the spiritual Life and so grieve both our Sanctifier and our Comforter 3. If we fall into hainous wilful sin God manifesteth his displeasure against the party sinning by withdrawing his Spirit This was the evil that David was so much afraid of Psal. 51.10 11 12. Create in me a clean heart and renew a right spirit within me Cast me not away from thy presence and take not thy holy Spirit from me Restore unto me the joy of thy salvation and uphold me by thy free Spirit In which expressions he desireth that God would not withdraw his Grace and the influence of his holy Spirit which by that hainous sin he had so justly forfeited This is the sorest Judgment on this side Hell to be deprived of Communion with God in point of Grace Though it may be not a total separation from his Presence and Grace yet it is a degree of it when God is strange to us and suspendeth all the Acts of his complacential Love leaving us dull and sensless that we have no heart or life to any thing that is spiritually good Yea if after such scandalous falls we repent not the sooner God may deliver us up to brutish lusts the evils are lesser and greater according to the rate of our sins or neglects of grace These penal withdrawings of his Spirit should therefore be observed for God sheweth much of his pleasure or displeasure by giving and withholding the Spirit His Blessing and Favour is shewed this way Prov. 1.23 Turn ye at my reproof behold I will pour out my Spirit upon you and I will make known my words unto you But when God is refused or neglected or highly provoked Psal. 81.11 12. My people would not hearken to my voice and Israel would none of me so I gave them up unto their own hearts lust and they walked in their own counsels This is more than all the calamities of the World 4. Where the work is really begun and duly submitted unto we have hopes of a better estate it still increaseth towards that perfect Blessedness when we shall be without spot and blemish or any such thing Eph. 5.27 What a life do Gods holy Ones live in Heaven who are wholly freed from sin There is no worldly mind nor pride nor passion nor fleshly lust to trouble them Here many wallow in their own dung others are in a great measure defiled and blemished but there they are freed not only from the Reign but Being of sin Hath God been so kind to them in glory And will he not do the same for us also There is none in Heaven by the first Covenant all that are there come thither as sanctified and justified by Jesus Christ and in the way of his pardoning grace Surely since we have the same Redeemer depend upon the Merit of the same Sacrifice and wait for the same Spirit in the use of all holy means and endeavours he will not be strange to us Christ is willing if we are willing there you will find it sticketh he came to take away sin but we will not give way to his Spirit we are neither sensible of our sickness nor earnest for a cure at least a sound cure We seek ease and comfort more than the removing of the distemper but if we were throughly willing will he fail a serious Soul It is Christs Office to expiate sin and destroy it his Blood was shed for his
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
not only as death to sin implieth Corruption but Condemnation or the righteous Sentence of the Law dooming it to Death Rom. 8.1 There is therefore now no condemnation to them that are in Christ Jesus who walk not after the flesh there is dying to sin but after the Spirit there is living to God 2. These are adopted into Gods Family and have the Priviledges and Right of Children For Adoption followeth Regeneration Joh. 1 12 13. But as many a◠received him to them gave he power to become the sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God 3. These have Communion with the Father by the Son through the Spirit 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another For Gods Children have the Spirit of Adoption Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 4. That Spirit dwelling in us worketh us to further Holiness and Joy for he is both a Sanctifier and a Comforter as a Sanctifier he doth further enable us to die to sin and Mortifie the deeds of the body Rom. 8.13 and to live to God Gal. 5.25 If we live in the Spirit let us also walk in the Spirit and so the Duty is a reward in it self As a Comforter he doth assure us of our interest in Gods Love Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the children of God and it causeth us to live in the foresight of everlasting happiness 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of the Spirit 5. Entrance and actual admission into Glory Joh. 3.3 Except a man be born again he cannot see the kingdom of God compared with vers 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Mat. 5.8 Blessed are the pure in heart for they shall see God Heb. 12.12 Without holiness no man shall see God 2. Owne the Grace of Christ without whom we can do nothing acceptable to God Lapsed man is unable not only to redeem himself but unable to live unto God without the Grace of the Redeemer he doth sanctifie us by his Spirit and change our hearts and is a Saviour to us not only by Merit but Efficacy To be a Sanctifier is his Office which he hath undertaken and it is his Glory to perform it we only work under him Which teacheth us 1. Humility whatever good things Believers have which concern spiritual and heavenly Life they are beholden only to Christ for it we can never die to Sin nor live to God but only through Christ and Christ not only inlightning but sanctifying A speculative Errour vanisheth assoon as Truth appeareth but Lust is a brutish inclination bare Reason cannot master it 2. Thankfulness and Love to Christ by whom we have all our Grace and look for all our Glory 3. Dependence he is ready to give us Grace Phil. 4.19 But my God shall supply all our need according to his riches in glory by Christ Jesus SERMON X. ROM VI. 12 Let not sin therefore reign in your mortal body that ye should obey it in the lusts thereof THE Apostle having undeniably proved that the justified are dead to sin he now beginneth his Exhortation that we should not obey sin by indulging bodily lusts The Exhortation is short but of great weight Let not sin therefore reign c. In the words take notice 1. Of the illative Particle therefore which leadeth us to the Principles from whence the Duty is inferred namely the Tenor of Christianity which is considered 1. as professed by them for they have submitted to Baptism and so are obliged to die unto sin and to live unto God 2. as having obtained its effect in them as in charity he presumeth them to be regenerated or real Believers and therefore chargeth them with this Duty for Christs Grace must not lie idle in the Soul 2. The Duty to which they are exhorted is to take care to prevent the reign of sin which is described and represented 1. By the Seat of it In your mortal body 2. The Nature of it That you should obey it in the lusts thereof To obey bodily lusts is the Reign of Sin Doctrine That Christians are strictly obliged to take care that Sin get not Dominion over them by the Desires and Interests of the mortal Body 1. Let me explain this Point 2. Give you the Reasons of it I. In explaining this Doctrine I shall handle three Questions 1. Why is Sin said to reign in our Bodies rather than our Souls 2. Why doth the Apostle call it our mortal body the use of this Term and 3. When is Sin said to reign First Why is Sin said to reign in our Bodies rather than in our Souls And again lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Negatively it is not to be understood that sinful lusts are only in the body or have their Original only from the body and not from the Soul for that is repugnant to what Christ saith Mat. 15.18 19. Those things which proceed out of the mouth come forth from the heart and they defile the man For out of the heart proceed evil thoughts murders adulteries fornications thefts false witness blasphemies 2. But positively he saith In your body 1. Because these lusts mostly manifest themselves in the body and belong to the body and the flesh Therefore the Apostle saith Mortifie your members which are upon the earth Col. 3.5 and Rom. 7.23 I see a law in my members warring against the law of my mind Jam. 4.1 Lusts that war in your body When the Devil would set up a Kingdom in the hearts of men he doth it by the body for what is nearer and dearer to us than our bodies and things present and grateful to the bodily senses promote his designs these blind our minds and corrupt our hearts and entice our affections so that we follow after them earnestly with the neglect of God and our precious immortal Souls There are various desires according to the variety of objects which tend to please and gratifie the flesh by occasion of which sin doth insinuate it self into us 2. Because they are acted and executed by the Body or Outward man and therefore are called the deeds of the body Rom. 8.13 Now though some sins are seated in the mind as Heresies yet they are works of the flesh Gal. 5.19 20. Now the works of the flesh are manifest which are these adultery fornication uncleanness lasciviousness idolatry witchcraft hatred variance emulations wrath strife seditions heresies because usually they begin
near you as Dogs snarling at one another for a bone or piece of Carrion 2. They destroy the welfare of our Bodies the part gratified is depressed by them Prov. 14.30 A sound heart is the life of the flesh but envy is the rottenness of the bones Prov. 5.11 Thou mourn at the last when thy flesh and thy body are consumed 3. These Lusts war against the Soul The perfection of the Soul consists in the Image of God which is defaced by these Lusts yea against the Graces and Motions of the Spirit Gal. 5.17 The flesh lusteth against the Spirit against the comfort of the Soul which dependeth on the holy sanctifying Spirit he is grieved when his work is hindered in us 4. These Lusts oppose our everlasting Felicity and Happiness when to gratifie the Flesh we run the hazard of losing Soul and Body for ever 1. By Efficiency they steal away our hearts from God take up our time turn our thoughts from the one thing necessary The great end of Faith is the saving of the Soul they make it the great end of their living to pamper the Body They put Heaven away from them sell it for a trifle in effect bid God keep his Heaven to himself Heb. 12.16 Prophane Esau for one morsel of bread sold his birtâ—right 2. By Desert Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption Rom. 6.13 Neither yield ye your bodies as instruments of unrighteousness unto sin God is provoked and so our Damnation is sure they spend their strength time estates on the service of fleshly Lusts surely these can look for nothing but everlasting perdition SERMON XI ROM VI. 13 Neither yield ye your members as instruments of unrighteousness unto sin but yield your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God HERE is the second Branch of the Exhortation which concerneth Vivification for expresly the Apostle speaketh to them as those that are alive from the dead This part of the Exhortation is propounded negatively Yield not c. positively but yield c. 1. The Negative is necessary For further declaring the sense of which he had said before Let not sin reign in your mortal body The body is mentioned as the seat of sin for two Reasons First Because these Lusts gratifie the Body and bodily Life and so pervert the Soul that is spoken to there Secondly Because they are executed by the Body this is spoken to here if they gain the consent of your minds yet yield not your members as instruments of unrighteousness unto sin let them not be acted by your bodies 2. Positively it is expressed But yield your selves unto God There observe the order set down first yield your selves unto God then your members as instruments of righteousness unto God The general Dedication is the ground of the Particular first I am Gods then I bestow my time and strength for God first we give our selves to him nor in part but in whole to serve him with all our heart and all our might and strength then sometimes the outward or inward Man as the nature of the business calleth for 3. In both take notice 1. Of the two opposite Masters Sin and God 2. The opposite Imployments are Righteousness and Vnrighteousness 3. The Instrument used by both and that is the Body or the members of the Body 1. The two Masters Sin and God the one is an Usurper the other is our rightful and most gracious Lord. God is our proper Lord for he is our Creator and therefore our Owner and Governour and he is our most gracious Lord jure beneficiario he hath obliged us to him by many benefits so that a Christian should say as Paul did Acts 27.23 His I am and him I serve 2. The two Imployments Vnrighteousness and Righteousness Unrighteousness is put for all evil works and actions for all sin is unrighteousness whether committed against God or man By sin we deal unrighteously with God whom we disobey and dishonour Mal. 1.6 If I be a Father where is mine honour if I be a Master where is my fear we deny God his due We deal unrighteously with our selves whom we defile and destroy 1 Cor. 6.18 He that committed fornication sinneth against his own body and Prov. 8.36 He that sinneth against me wrongeth his own soul. And also in many sins we hurt our Neighbour either in Soul Body Goods or good Name as is evident On the other side Holiness is Righteousness or giving God his due Righteousness is sometimes taken strictly for that Grace which inclineth us to perform our duty to man as 1 Tim. 6.11 Follow after righteousness godliness c. Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men Sometimes largely for newness of Life for all those holy actions which are required of a Christian 1 Joh. 2.29 If ye know that he is righteous ye know that every one that doth righteousness is born of him 3. The Instrument used in both is the Body or the members of the Body For our Body is of a middle Nature which may be used well or ill and the members of the Body are weapons with which the Soul is armed to do well or ill and it is notable that the word used by the Apostle is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instrumenta as we render it in the Text but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or arms as we translate it in the Margine The work on both sides is a kind of Warfare 1. They that serve sin or indulge bodily lusts sight for Sin and the Devil against God and their own Salvation 1 Pet. 2.11 Abstain from fleshly lusts which war against the soul. Rom. 7.23 I see another Law in my members warring against the Law of my mind While ye suffer the body to be thus employed ye wage war against God whether ye know it or owne it yea or no. 2. The other work is also a Warfare our Graces are called Armour of light Rom. 13.12 though you fight for your Duty you must perform it Doctrine That sincere Christians should not suffer themselves to be employed by Sin but offer up and present themselves to God to do his Will 1. Let us explain the Duty 2. Shew you the Necessity of it 1. In explaining the Duty here enforced let me observe to you 1. That there are two Masters which divide the World between them Sin and God every man doth serve one of these but no man can serve both Every man serveth one of these Sin or Righteousness God or Satan for there is no neutral or middle state either their time and strength is spent in the service of the Flesh or in the service of God Rom. 8.5 They that are after the flesh do mind the things of the flesh and they that are after the Spirit the things of the Spirit Gal. 6.8 They that sow to
they shall live not only the Life of Grace for surely by their progress in Mortification Vivification is furthered and increased as we grow dead to sin we are more alive to righteousness but the Life of Glory is a greater Boon than we can deserve as much as we can desire more than we can make any part of requital for There is scarce any one Scripture by which a man may sooner come to a decision of his spiritual Estate than this for it puts it to a short issue prevent the reign of sin and your Title to everlasting Glory will not be so dark and litigious make conscience of subduing and suppressing the secret inclinations and desires of the flesh by the Spirit and you have by Warrant of Scripture a full and sufficient evidence all the deeds of the flesh must be mortified before we can see our interest though not universally and totally yet still we must go on with it Sin is mortal if it be not mortified so that a necessity is laid upon us of killing our Lusts or being killed by them The Apostle doth not say If the deeds of the flesh be mortified in you through the Spirit but if ye through the Spirit do mortifie the deeds of the body We must not dream of a Mortification to be wrought in us without our consent or endeavours as well whilst we are asleep as whilst we are waking as if it were wrought in our Cradles whilst we are passing our time in childish play and pastime or should be done in our riper age without any careful watch over our works and thoughts or it may be by a sluggish wish or slight prayer as if this would master sin no all renewed ones must seriously address themselves to the work the flesh must be mortified and mortified it must be by us through the Spirit if we would cherish the hopes of eternal Life The Spirit alone giveth victory but we must be active in it for his Grace and powerful victorious work doth not license us to be idle but rather calleth for an assiduous diligent and faithful use of means The less earnest the conflict is between the Flesh and the Spirit the longer will the old man live in us and our peace and hope will be the more doubtful but the more serious our endeavours are the sooner shall we come to a determination in the great affairs and interests of our precious and immortal Souls SERMON XIV ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace III. THE hopes of Victory and Success through the Grace of Jesus Christ. Now many things there are which give us hopeful incouragement in our conflicts with Sin 1. The undertaking of our Blessed Redeemer Freedom from sin was a part of that Salvation which he purchased for us Mat. 1.21 He shall save his people from their sins Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity It is not only an Evidence but a Part yea a principal part as those means which have a more immediate connexion with the end are more noble than others which are more remote the last End is the Glory of God now our conformity to God and the holiness and subjection of the Creature is a nearer means to it than our comfort and pardon Christs end was to fit us for Gods use and therefore his business was to sanctifie and free us from sin 1 Joh. 3.8 For this purpose was the Son of God manifested that he might destroy the works of the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to dissolve unty unloose a knot This was the end of his Coming and will he come in vain and miss of his end The work of the Devil is to bring us into sin and misery and the Lord knoweth we are miserably intangled in the corruptions of our own hearts we know not how to loose these knots Christ came for this purpose to 〈◊〉 them for us and surely he cannot miss of his purpose If we consider the Merit of his Humiliation what a Price hath he paid for sanctifying Grace 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot So great a Price was given not only to heighten our esteem of the Priviledge but also to increase our confidence while we are endeavouring and striving against sin Christ wanted not any Merit to make the Purchace sufficient and effectual Or if we consider the Power of his Exaltation having paid our Ransom he is let out of the Prison of the Grave gone into Heaven and is fully commissioned and impowered to instate us in this Blessing of freedom from sin Eph. 3.20 Vnto him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Now what an encouragement is this to keep under that Enemy which Christ hath done so much to slay and destroy What is his business now in Heaven but to sit at the right hand of God and see the fruits of his Mediation accomplished Those indeed that cherish that that Christ came to dissolve as much as in them lyes they seek to frustrate the undertaking of Christ. But now whilst we are striving and warring upon sin and seek the destruction of it we are ingaged in the same design Christ is and therefore may have the more confidence of his help and receiving the fruits of his Purchace his great intent was to bring us back unto God and saving us from sin not in sin and your heart is upon the same thing 2. The new Nature put into us you have an opposite Principle to check it 1 Joh. 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Since Christ hath intrusted us with such a Talent as the new Nature and hath put Grace into our hearts to resist sin it is our duty not to suffer it to be idle and unfruitful Though there be in the Regenerate a seed of corruption yet that is or should be mortified there is also in them a seed of Grace and that is to be cherished Now surely where this is sin cannot carry a full sway and break out without stop and interruption for the new Nature will appear by way of check and dislike one that hath a new Nature cannot make sin his trade custom and delight why because his seed abideth in him which is the Principle of Grace wrought in him by the Spirit of God there is a setled fixed frame and bent of heart towards God and so by consequence against sin for it is irreconcileable with the motions and tendencies of the new Nature to live in sin and therefore it is as natural to
them and if others do injuries to us to forgive them as God for Christs sake hath forgiven us The second Operation which the Holy Ghost produceth in us is righteousness or justice in all our dealings giving every one his due honour whom tribute and praise to whom praise belongeth not borrowing without a mind or ability to pay which is but a specious robbery and 't is a shame so many Christians are guilty of it I am sure 't is contrary to the Spirit of God for when God hath done so much to manifest his justice to the world all that have the Spirit of God should be very righteous far from Oppression Fraud or Detention of what is another mans The Third Thing is Truth or Fidelity whereby we carry our selves sincerely and free from Hypocrisie and Dissimulation or lying cozenage and deceit God is a God of Truth and the Holiness be worketh in us is true holiness the Apostle groundeth his Exhortation upon that Wherefore put away lying Eph. 4.24 25. and speak truth every man to his neighbour 'T is a sin inconsistent with sincerity more than any other Well then this is the Gospel-spirit now the Holy Ghost doth not only plant these graces in us at first but doth continually increase them and assist us in the exercise of them he doth plant them in us at first Faith is his gift and 't is he doth change our hearts and kindle an holy love in us to God and raiseth the heart to the hope of Salvation 1 Pet. 1.9 begotten to a lively hope This is his first work for men must be good before their actions can be good then he doth increase Grace making all outward means effectual to this end and purpose this is called the supply of the spirit of Christ Jesus Phil. 1.19 meaning thereby a further addition of grace wrought in us by the spirit whereby we grow and advance in the way to Heaven These Impressions are weak in us at first but they are increased by the same Author or Agent in the use of the same means Lastly he doth assist us in the exercise of the same grace still working in us what is pleasing in the sight of God Heb. 13.21 he concurreth to every action and we do not only live in the spirit but walk in the spirit Gal. 5.25 all along we are quickned by his influence Let us in the next place consider from whom we receive it 't is said here the spirit of life which is in Christ Jesus it belongeth to Christ to give the spirit 1. He is the head ef the renewed state Christ was filled with the spirit to this end to be the head or quickning spirit to his Mystical Body 1 Cor. 15.45 The first Adam was made a living soul the second a quickening spirit not only as he giveth us the life of glory but the life of Grace also so Eph. 1.22 23. he is head over all things to the church which is his body the fulness of him that filleth all in all He is an Head not only to govern and defend the Church but to give them spiritual life and motion as the Head doth to the members for he filleth all with grace all believers are supplied from this fountain and continually supplied till they be filled with all the fulness of God Eph. 3.17 18 19. That is with all the Grace he meaneth to impart to us Well then the spirit is given by Christ John 4.14 Whoso drinketh of the water that I shall give shall never thirst but the water that I shall give him shall be in him a well of water springing up to everlasting life 'T is a living Conduit John 7.38 39. 2. 'T is his law that is written upon our hearts by the spirit The new Covenant is made with sinners in Christ Heb. 8.8 9 10. Behold the days come saith the Lord I will make a new covenant with the house of Israel not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant for this is the covenant I will make with the house of Israel I will put my laws into their minds and write them in their hearts Now he that taught us the Christian Faith and Religion doth impress it upon us by his spirit we find a power more than can be from the words alone in the effects on our selves This cometh from Christ whose Law it is but it is immediately wrought by the spirit 3. Christ promised it therefore Christ giveth it John 15.26 The comforter shall come whom I will send you from the father by vertue of his Merit and Intercession Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself he promised aforehand to send down this sanctifying spirit into mens souls to do this work upon them 4. He giveth it on his own conditions that is to say of Faith John 7.37 38. if any man thirst let him come to me and drink he that believeth in me out of his belly shall flow rivers of living water but this he spake of the spirit which they that believe in him should receive And repentance Acts 2.38 Then Peter said unto them repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and you shall receive the gift of the Holy Ghost Now these are the conditions of the new covenant which Christ brought out of the Bosom of God 3. By what law By the Gospel this is the law of the spirit of Christ there is some little of the spirit given by the light of nature to help men to read the book of the creatures Rom. 1.19 God shewed it them they might see somewhat of God in the creatures his Wisdom Power and Goodness and God excited their minds to behold it and did dart in some light into their consciences There was more of the spirit given by the legal Covenant they might see much more of the Power Wisdom and Goodness of God in his Statutes and Laws than Heathens could in the book of Nature but generally it wrought unto bondage the free spirit was but sparingly dispensed and to some few choice servants of God but these were but as a few drops of grace the great Flood of grace was poured out by the Gospel The Apostle puts the Galatians to the Question by what Doctrine they received the spirit Gal. 3.2 This only would I learn of you received you the spirit by the works of the law or by the hearing of faith He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them the preaching of the Law or the preaching of the Gospel and this is meant not only of the Spirit that wrought Miracles but the sanctifying spirit he speaketh of both ver 5. He therefore that ministreth to you the spirit and worketh miracles among
the general Term by which it is expressed Three Objects there are about which this sin of Flesh pleasing is exercised 1 John 2.16 The lusts of the flesh the lusts of the eye and the pride of life Credit or Honour Profit or Riches sensual Pleasure or carnal Delight Now see which of these things do you savour or mind most What carnal interest suiteth with your hearts and groweth there 2. Weaken and subdue them It is your uprightness and faithfulness Psal. 18.23 I was also upright before him and I kept my self from mine iniquities Let a Christian observe the increase or decay of his master sin and other things will succeed the more easily fight not against small nor great but the King of Israel when we can deny our selves in our dearest Lusts Satan is more discouraged Sampsons strength lay in his locks so doth the strength of sin in one part more than another every man is sensible of his darling sin more or less but the next thing to be lookt after is what we do with it Herod raged when John the Baptist touched his Herodias Foelix trembled when Paul touched his bribery and intemperance but puts it off The Young Man went away sad and troubled when Christ told him of selling all that he had for he had great possessions Mar. 10. Many are troubled in Conscience not so much for want of assurance as loathness to part with some bosom lust but when we must pluck out right eyes and cut off right hands Matth. 5 29 30. it is hard to them when you pray and strive against this sin and grow in the contrary grace this sheweth the truth of a mans self-denyal as Abrahams love appeared in that he did not spare Isaac 2. As to evil motions Prevent them and Suppress them 1. Prevent them 1 Pet. 1.11 Abstain from fleshly lusts that war against your souls Which implies not only an abstinence from the outward act but that you weaken the power and root of sin that it do not so easily bud forth those impetus primo primi are sins not only infelicities but sins they would not be so rife with us if the heart were more under command We are guilty of many sins whereunto we do consent because we do not more strongly dissent and more potently and rulingly command all the subject Faculties as a man is guilty of the murder of his Child if he seeth his servant kill him and doth not his best to hinder it but chiefly when some partial consent followeth when the heart is tickled and delighted with them so an unclean glance is adultery Mat. 5.28 If a man look on a woman so as to lust after her he hath committed Adultery with her already in his heart The more they are mortified the heart is the less pestered with them 2. Suppress them speedily When we cannot keep sin under let us crush it when the mind dwelleth on it lust is conceiving which bringeth forth sin James 1.15 The flesh riseth up in arms against every gracious motion so should the spirit against every sinful motion if you let it alone it will break out to Gods dishonour dash Babylons brats against the stones 3. As to sinful actions Prevent them as much as may be repeat them not lest they grow into a habit 1. Prevent them as much as may be it is good to stop at last to hinder the Action when lust hath gained the consent of the will let it not break forth into Action the very lust is a grief to the spirit but the act will bring dishonour to God and give ill example to men Micah 2.1 VVo to them that devise iniquity and work evil upon their bed when the morning is light they practise it because it is in the power of their hands if fire be kindled in thy bosom it is dangerous to let the sparks fly abroad 2. Repeat not these acts Lest they grow into a Habit and setled disposition of soul evil customs increase by many Acts and so the mischief is more remediless Jer. 13.27 I have seen thy adulteries and thy neighings the lewdness of thy whoredoms O Jerusalem Wilt thou not be made clean When shall it once be It is a very difficult thing for a man to leave his inveterate Customs customary exercise in the use of earthly things begets worldly dispositions not easily cured Augustin saith of his Mother Monica ad illud modicum quotidiana modica addando in eam consuetudinem de lapsa erat ut plenos jam mero calices inhianter hauriebar Vinolency crept upon her by degrees To be gratifying carnal desires now with one thing now with another what doth it do but bring us under the power of a distemper which we cannot remedy Heb. 3.13 Exhort one another daily whilst it is called to day lest ye be hardened through the deceitfulness of sin Yield a little to sin and it prevaileth more till at last you are brought under the power of it 1 Cor. 6.12 All things are lawful for me but all things are not expedient all things are lawful for me but I will not be brought under the power of any thing 2. Positively as to the things of the spirit 1. Mind the things of the spirit more than ever you have done many stick there in the very acts that properly belong to the mind never so much as trouble themselves or come to any reasoning within themselves about Pardon of their sins Peace with God the sanctification of the spirit or hopes of eternal life Psal. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts Alas What have you been doing since you came to the use of Reason How have you spent your time in Youth or riper Age If you have never thought of God and his Grace nor regarded the offers of Mercy in the Gospel certainly you have lost your time neglected your duty and betrayed your souls what have you been doing Have you been governed by the flesh or by the spirit If all your care hath been about back and belly and your thoughts have reached no higher than the riches and honours and pleasures and applause and esteem of the world and Heaven and heavenly things have been little regarded alas for the present you are in the high-way to hell and everlasting destruction if you do not correct your error in time and more earnestly mind other things 2. You must not only mind the things of the spirit but prize and chuse them for your work and happiness for some of them belong to your duty and some to your felicity Luk. 10.42 One thing is necessary and Mary hath chosen the better part which shall never be taken from her Give your hearty consent to seek after that happiness in that way without choice or a determinate fixed bent of heart you will never throughly ingage your selves to God determine not only that you must but you will walk in
readily and comfortably will the spiritual life be carried on and the more hearty and serious you are in this the more peace you will have and such graces will be heaped upon you as will be the evident tokens of Gods Approbation and Acceptance Till you renounce Gods enemies and consent to be the Lords you are in the state of rebels rebels in heart tho Subjects in shew and what you perform is by constraint and not by a willing mind God hath right to our duties before we consent and therefore 't is a sin in carnal men to omit them but our consent and self-obligation is necessary to our voluntary Obedience and Acceptation with God Besides when this resignation willingness and consent is deep rooted it becometh as a nature to us and carrieth the force and authority of a principle in our hearts and puts the soul upon such sincere Obedience as God will take kindly at our hands it habituateth the mind to an obediential frame and then the particular acts will not be very difficult 2. To exhort us to please God This must be managed 1. Negatively Not to please the flesh flesh-pleasing is the fortress of sin for all sin tendeth to flesh-pleasing now Christians are to crucifie the flesh not to gratifie the flesh our Lord Jesus Christ pleased not himself Rom. 15.3 He sought not to gratifie that life he had assumed not that we should deny the body all delight in the mercies of God then the soul would soon be clogged which perfecteth its operations by the body we are to abstain from fleshly lusts which war against the soul but not to abstain from worldly comforts which would produce the same effect hindering our cheerful service of God common mercies must be received as mercies else there would be no room for humiliation and thanksgiving Not of humiliation when God correcteth us for sin by depriving us of those mercies and so there would be no distinction between mercy and punishment nor for thankfulness for we cannot be thankful for what we do not esteem and relish in some subordinate degree It is a mercy or is it not If it be a mercy we may use it with thanksgiving if not then you cannot bless God for it but in the use of these things we must take heed that the soul be not drawn away from God and the interest of the flesh be not set up against him It becometh a Christian much more to mortifie the deeds of the body than to fulfil his lusts and he must be cautious that he do not displease God by pleasing the flesh that Satan who is ever laying his baits to catch unwary souls do not draw him to such an use of bodily pleasures as are immoderate and sinful 2. Not to please men who have power or many advantages over us That we please not them to the wrong of God the Apostle saith Gal. 1.10 If I yet pleased men I were not the servant of Christ. There is a twofold man-pleasing which is sinful the one respects the matter the other the scope First the matter When we seek to please them by something that is sinful or by dispensing with our duty to God to do this voluntarily and deliberately is to forsake our vowed duty in the Covenant and to renounce our happiness and therefore a damnable sin we forsake our duty when man must be pleased by some known sin no our absolute dependance is on God and therefore his will must be regarded in the first place Acts 5.29 We ought to obey God rather than man and therefore no man must be pleased by sin 't is a renouncing of our happiness as if their favour were to be preferred before the favour of God John 12.42 Nevertheless among the chief rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the synagogue and ch 5.44 how can you believe that seek honour one of another No God is enough to a gracious soul Psal. 63.3 Because thy loving kindness is better than life my lips shall praise thee His approbation should satisfie us the people of God have felt what it is to have displeased God and what it is to be reconciled to him by the death and Intercession of Christ that to them it is a small matter whether man be pleased or displeased if God be pleased 't is no matter who is displeased 2. As to their scope When the matter is pleasing both to God and men but you regard mans eye most Eph. 6.6 Not with eye-service as men-pleasers but as the servant of God doing the will of God from the heart and Col. 3.22 Not with eye-service as men-pleasers but with singleness of heart fearing God As your happiness lieth not in mans approbation so this is the only constant motive of pure and sincere Obedience 2. Positively Pleasing God is your great duty and business in the world this is uprightness and this will be your safety and happiness for if you study to please God then God is ever with you Christ hath given you an instance of that John 8.29 And he that sent me is with me the father hath not left me alone for I do always those things that please him And then 't is no matter who is displeased and angry with us Prov. 16.7 When a mans ways please the Lord he maketh his enemies to be at peace with him God will hear your Prayers 1 John 3.22 And whatsoever we ask we receive of him because we keep his commandments He will give you everlasting happiness and glory Heb. 4.5 and truly he is not hard to be pleased Mal. 3.17 Man-pleasing is a more difficult and unprofitable task God is pleased with nothing that hurts your selves or others 3. Let me exhort you to beg more of the spirit for whilst we are in the flesh we cannot please God and therefore you must beg more plentiful Grace to change your natures and to fix your intention right that you may please God in all things your natures are never changed till your love be altered nor till God direct your love 2 Thes. 3.5 And the Lord direct your hearts to the love of God SERMON XI ROM VIII 9 But ye are not in the flesh but in the spirit if so be the Spirit of God dwell in you IN these words the Apostle applieth the property of the justified unto the Romans In this Application you may observe both his Charity and his Prudence 1. His Charity but you are not in the flesh but in the spirit 2. His Prudence if so be the Spirit of God dwell in you 1. For that clause which expresseth his Charity The Phrases of being in the flesh or in the spirit are the same with being after the flesh and after the spirit v. 5. or walking or living after the flesh or after the spirit used in other Verses of this Chapter 2. In the other Clause which expresseth his Prudence
it doth not barely work as an example but as sanctified and accompanied by the spirit for 't is said 2 Cor. 3 18. beholding the glory of the Lord as in a glass we are changed into his image and likeness and so we are made partakers of this new and Divine Nature 2. When the spirit cometh to work it in us we must not neglect and refuse his help but give place to his motions as when the Waters were stirred they presently put in for cure To smother convictions breedeth Atheism and hardness of heart When he reproveth you must hearken and observe Prov. 1.23 When he knocketh you must open Apoc. 3.20 When he draweth we must run Cant. 1.4 The smarter the reproof the â—ouder the knock the stronger the drawing the more you are bound to improve it or else you are left in worse condition than before by resisting or quenching the spirit It will be your advantage to obey him speedily before the heart cool again Isa. 54.6 'T is a time of finding which God may not give you again delaying and shifting is a sign the help offered is rather lookt upon as a trouble than a favour and 't is but a deceit of heart to elude the importunity of the present conviction Mat. 27.24 25. Pilate took water and washed his hands saying before the multitude I am innocent of the blood of this man His Conscience boggles and he makes use of this shift to put off the conviction Surely God demandeth a present obedience Heb. 3.7 8. To day if ye will hear his voice harden not your hearts And all serious people will take the advantage Gal. 1.16 Immediately I consulted not with flesh and blood Psal. 119.60 I made haste and delayed not to keep thy commandments 2. Obey him thoroughly Many will yield to him in some things but reserve others He must be obeyed in all things even in renouncing our sweetest and dearest lusts Matt. 5.29 30. Nothing must be spared every way of pleasing the flesh must be renounced a partial obedience is rather a following our own humour and inclination than an obeying the spirit for he is contrary to all sin and one sin let alone and allowed is Satan's Nest-egg in our hearts that he may come thither again and lay more 3. Obey him constantly for he is still your guide and monitor to put you in remembrance of your snares and duties Eph. 4.30 grieve not the holy spirit whereby you are sealed to the day of redemption When he hath sealed you and stamped Gods image and impress upon your hearts he must not be grieved by your folly and disobedience The children of God that are first regenerated by the spirit are still guided and led by him Rom. 8.14 For as many as are led by the spirit are the sons of God You are not only to obey at first but obey still Jesus Christ that was at first conceived by the Holy Ghost was led by him Luke 1.4 14. So Christians are always under his conduct You interrupt the course of his love when you are deaf to his motions 3. VSE is To put us upon serious reflections Are we in the flesh or in the spirit We are never Christians indeed till we are in the spirit you will have Flesh in you but which principle is the most predominant Surely that principle is predominant whose Object is our chiefest good or esteemed as our felicity Objects of the Flesh are contentments of the present world the Objects of the spirit are God and Heaven what do you count your happiness Psal. 144.15 Happy is the people that is in such a case Many judg them happy that have much of the world Yea happy is the people whose God is the Lord There is the natural happiness and the spiritual happiness which is most valuable or most prized by you Secondly That principle is most predominant which doth most imploy us What do we most industriously pursue The pleasure and prosperity of the body or the happiness of the soul All the care of some is about the body and the bodily life but their neglected soul may complain of hard usage what have you done to get the soul furnished and adorned with Grace or established in the comfort and hope of the Gospel Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall be added John 6.27 Labour not for the meat that perisheth but the meat that endureth to everlasting life Thirdly When to the hurt of the soul and displeasure of God you frequently gratifie the flesh This is such a constant disobedience to the spirits discipline that you cannot be said to be influenced by him SERMON XII ROM VIII 9 Now if any have not the Spirit of Christ he is none of his IN the Context we have an Asserrion of a general Truth There is no condemnation to them who are in Christ Jesus who walk not after the flesh but after the spirit We have this Application in the beginning of this Verse lest any should raise up a vain considence that they were in Christ and therefore freed from Condemnation without regarding what he had before said expounding himself v. 1. who walk not after the flesh but after the spirit he here further adds as an Application of the proposition he who hath not the Spirit of Christ is none of his which because they were Christians in profession was more accomodate to them Here Observe Doct. That all true Christians have the spirit of Christ. 1. I suppose there are Christians or Christs Disciples in name and Disciples indeed John 8.31 As an Israelite indeed John 1.47 Rom. 2.29 the Apostle distinguisheth of a Jew in the letter and a Jew in the spirit So by just analogy and proportion there are Christians in the letter that have the outside of Christians but not the life and power We are only Christians in name and Profession till we have the spirit 2. I assert That which discriminateth the one from the other is the having the spirit 'T is a mark both exclusive and inclusive some marks are exclusive but not inclusive John 1.47 He that is of God heareth Gods word Ye therefore hear them not because ye are not of God that is exclusive Acts 13.46 But seeing ye put away the word of God from you and judg your selves unworthy of eternal life that is also exclusive but if we depend upon these marks we put a false reasoning upon our souls Jam. 1.22 But be ye doers of the word and not hearers only deceiving your own souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are inclusive marks but not exclusive as Rom. 9.1 2 3. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy-Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh They that can prefer a publick good before their
is a permanent and abiding testimony By his constant operation we are acquainted with him and know him what moveth and stirreth in us but now and then we understand not but the Holy Ghost is familiar with us resideth and dwelleth in our hearts we feel his pulse and motions John 14.7 I will send you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth in you and shall be in you Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that constantly feel his Operations in comforting quickning instructing them they may see how they are beloved of God and minded by him upon all occasions the effects of the spirit are life holiness faith strength joy comfort and peace he enlightneth our understanding confirmeth our faith and assures us of salvation exciteth us to prayer stirreth up holy desires and motions comforteth us in crosses awakeneth us in groans after heaven Now those that have such constant experience of the illuminating sanctifying quickning work of the spirit on their souls cannot but know what kind of spirit dwelleth and worketh in them 4. The sanctifying spirit is the surest note of our reconciliation with God as that which will not deceive us when he sanctifieth he is pacified towards us Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus the great shepherd of the sheep through the blood of the everlasting covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight And 1 Thes. 5.23 The very God of peace sanctifie you wholly in body soul and spirit 2 Cor. 5.17 18. If any man be in Christ he is a new creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences and may be long enough without true and solid comfort 4. From Gods constant government But there is a twofold way of Providence by which he governeth the world or else conducteth souls to glory There is an external sort of government by prosperities and adversities and afflictions and worldly blessings now these have their use to invite us to obedience and to caution us against sin but these things are not dispencâ—d as sure evidences of Gods love and hatred Eccles. 9.2 Worldly good things may be given in anger lest men should be marked out by their outward condition rather than the disposition of their souls God would not distinguish the good by the blessings of his common providence nor brand and mark out the bad by their afflictions Therefore these mercies that run in the channel of common providence are dispenced promiscuously But God hath another way of internal government carried on within the soul by troubles of conscience for sin and the comforts of a good conscience as the reward of obedience Now in this sort of Government the influence of the spirit is mainly seen God sheweth his anger or his love his pleasure or displeasure by giving and withholding the spirit When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit when displeased he withdraweth the spirit this is reward and punishment the accesses and recesses of the spirit if we have sinned Psal. 51.10 Cast me not away from thy presence and take not thy holy spirit from me The retaining and withholding the spirit is one of the greatest calamities in the world v. 11. renew a right spirit in me 12. and uphold me by thy free spirit On the contrary the reward of obedience is the increase of the spirit Rom. 14.17 For the kingdom of God is not in meats and drinks but righteousness and peace and joy in the Holy ghost Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding or withdrawing or giving out his spirit and this a surer way than the effects of his external Providence I cannot say God hateth me because he denieth earthly blessings or blasteth them when bestowed This may be for other reasons than to manifest his anger or hatred I cannot say God loveth me because I enjoy outward prosperity but if I have the spirit that is never given in anger 1. VSE is To perswade us to seek after the presence of the spirit in our hearts 'T is not enough to be baptized to have the common Faith and Profession of Christians no we must also have the spirit of Christ for while we are carnal we are Christians only in the Letter two things I will press you to To receive and retain him to get him and keep him 1. Get him See that he be entred into your hearts to recover your souls to God John 3.5 See that you be born again of water and of the Spirit And not only so but get an increase and supply of the Spirit of Jesus Christ Phil. 1.17 Through your prayers and the supply of the Spirit of Jesus Christ. Seek more of the Spirit and lose him not in part nor in whole quench not the spirit Eph. 4.30 To encourage you consider God is ready to give the holy spirit Luke 11.13 And Christ hath purchased it that it might not be shed on us in a sparing manner Tit. 3.5 6. 'T is applied to us by the Word or Gospel-Dispensation 2 Cor. 3.18 Baptism hath its use Tit. 3.5 It doth not signifie so much the blood of Christ as the sanctifying cleansing spirit purchased thereby The promise of the spirit is sometimes made absolutely as Zech. 12.10 I will pour out a spirit of grace and supplication as implying the first grace you must take your lot if you miss of it 't is long of your selves you resist former warnings motions and strivings of the spirit wait in the use of means Sometimes conditionally to faith John 7.39 This he spake of the spirit which they that believe on him should receive Sometimes to Repentance Acts 2.38 Repent and thou shalt receive the gift of the Holy Ghost Prov. 1.38 Now these must be often renewed if we would get more of the spirit into our hearts for the spirit is continued and encreased to us by the same acts by which it is gotten at first by faith and repentance faith assenting or consenting or denying 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ the assent must be strong that it may more effectually lead on other parts of faith and because the actions of the three Persons are a great Mystery 1 Pet. 1.2 Elect according to the foreknowledg of God the father through the sanctification of the spirit unto obedience and sprinkling of the blood of Jesus Here is the eternal love of the Father the infinite merit of Christ and the all powerful operation
at his will But the old Inmate is cast out and now we are guided and influenced by another Lord. Thirdly He comforts us with the sense of Gods fatherly love and our eternal inheritance Rom. 8.16 The spirit it self beareth witness with our spirit that we are the children of God 2 Cor. 2.22 Who hath also sealed us and given us the earnest of the spirit into our hearts By both he leaveth upon the soul a sweet taste and rellish of spiritual and heavenly things 2. Why this inhabitation is the ground of a blessed resurrection 1. To preserve the order of the personal operations To make this evident consider 1. That rising from the dead is a work of divine power for to him it belongeth to restore life who gave life at first 2 Cor. 1.10 Who hath delivered us from so great a death c. and is verified in plain experience 2. That this divine power belongeth in common to Father Son and Holy Ghost who being one and the same God concurred in the same work and whatever is done by the Father or Son is done by the Spirit also and whatever is done by the Spirit is done by the Father and Son also As for instance apply it to the resurrection of Christ or our resurrection To the resurrection of Christ 't is ascribed to the Father and God the Father who raised him from the dead To God the Son in other places Christ is said to rise again by his own virtue and power Rom. 4.25 He dyed for our offences and rose again for our justification not raised only but rose again So the Spirit is said to raise Christ Rom. 1.4 And declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead So 1 Pet. 3.18 crucified in the flesh and quickned in the spirit So our resurrection we are raised by the Father for in the Text 't is said we are raised by the spirit of him that raised Jesus from the dead We are raised by Christ John 5.21 For as the Father raiseth up the dead and quickneth them even so the son quickneth whom he will So by the Spirit we are raised as in the Text He shall quicken your mortal bodies by his spirit that dwelleth in you 3. They all concur in a way proper to them In all their personal operations 't is ascribed to the Father as the first fountain of working and spring and well-head of all grace who doth all things from himself and by the Son and Holy Ghost as it refers to Christs resurrection and ours also so Christs resurrection 't is ascribed to God and Father who in the mystery of Redemption hath the relation of Supreme Judg Acts 2.32 This Jesus hath God raised up and Acts 10.40 Him hath God raised up the third day And there is a special reason why it should be ascribed to God as the Apostles when they stood upon their priviledg let them come and fetch us out Acts 12.39 so the God of peace that brought again from the dead the great shepherd c. as referring it to his judicial power Heb. 13.26 Tho Christ had power to rise yet no authority our Surety was fetched out of prison by the Judg. And then 't is ascribed to Christ himself Joh. 2.19 Destroy this temple and in three days I will raise it up which he spake of the temple of his body To prove the Divinity of his Person it was necessary that he should thus speak or to prove himself to be God John 10.18 I have power to lay down my life and to take it up again He could put a period to his sufferings when he pleased So for the Holy Ghost he raised Christ because the Spirit sanctified his humanity and by him the humane nature of Christ was made partaker of created holiness and so qualified to rise again when he had done his work all the created gifts came from the spirit and therefore they are called the anointing of the Holy Ghost with which he was anointed So to our resurrection God raiseth the dead as 't is usually said in Scripture and Christ raiseth the dead Every one that believeth on the son hath everlasting life and I will raise him up at the last day John 6.40 The spirit raiseth and still in a way proper to each person to understand which we must observe that there are three ways of subsistence in the Divine Nature which carry a great correspondence with the prime Attributes in God which are Power Wisdom and Goodness Power we conceive eminently in God the Father it being the most obvious by which the Godhead is apprehended and so proper to him who is the beginning of being and working Rom. 1.20 His eternal power and Godhead are seen by the things which are made Wisdom is appropriated to Christ who is often represented in Scripture as the Wisdom of the Father especially Prov. 8. And goodness to the Spirit therefore often called the good Spirit Neh. 9.20 and Psal. 143.10 Not but that all these agree to each person for the Father is powerful wise and good so the Son and so the Holy Ghost and love is sometimes appropriated to the Father namely the Fountain and original Love But the Evangelical operative and communicative love of God is more distinctly ascribed to the Spirit because all benefits come to the Creature this way we have our natural being from him Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life The first clause relateth to the body the Spirit of the Lord hath made me that is framed the body the second to the soul that Spirit of Life that God breathed into man when his body was framed and organized to receive it the Spirit created and formed in man the reasonable soul so the new being which is communicated to us by the Redeemer through the covenant of Grace Tit. 3.5 6. Our glorious being which is considered either as to soul or body as to soul the spirit is life because of righteousness as to body the words of the Text. Well then the Holy Ghost is the operative love of God working from the Power of the Father and Grace of the Son and whatever the Father or Son doth you must still suppose it to be communicated to us by the Spirit 2. Because the Holy ghost is vinculum unionis the bond of union between us and Christ. We are united to him because we have the same Spirit which Christ had there is the same Spirit in Head and Members and therefore he will work like effects in you and him if the Head rise the Members will follow after for this Mystical Body was appointed to be conformed to their Head as in obedience and suffering so in happiness and Glory Rom. 8.29 Predestinated to be conformed to the image of his Son Christ was raised therefore they shall be raised Christ was raised by the Spirit of Holiness
so Psal. 143.10 Teach me to do thy will for thou art my God thy spirit is good lead me in the land of uprightness They that would walk circumspectly and incur no blame from God and hazzard to their souls need ever to seek direction from God according to his Covenant we need such teaching as hath with it leading and such direction as hath with it strengthning unto obedience such as will not only help us to understand the general rule but also how to apply it to particular actions that no part of our duty may be left upon our selves and this only can we have from the Spirit of God who directeth and leadeth us in all our choices and actions Well then whosoever would walk in a regular course of life in an exact obedience to all the commands of God and do nothing but what is all perfectly good and acceptable in Gods sight must thus beg for the leading of his gracious and sanctifying Spirit who is the only Fountain of all Goodness and Holiness to direct him and assist him in every turn and motion of his life 3. The Necessity of it because we are inabled to guide our selves the way of man is not in himself Jer. 10.23 It is not in man that walketh to direct his steps The Metaphor of leading is taken from the blind or the weak the blind who cannot see their way must have one to lead them and the lame who tho they can see yet cannot walk of themselves but must have one to help them the ignorant Traveller needs a guide and the weak Child a Nurse to attend upon him 'T is true the Children of God are light in the Lord besides their natural Reason they have some Understanding of the Way of Godliness but yet to a steady constant course of Obedience all strict and righteous living we need to be directed by the good Spirit to make that light which we have both directive and perswasive 1. Directive Tho we have a general understanding of our duty yet to make use of it in all particular cases needeth new Grace from God the Heathens were wise in generals Rom. 1.20 They became vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations and their practical inferences from these general truths their foolish heart was darkned and professing themselves to be wise they became fools And tho the people of God have greater advantages by that knowledg they have from the Scripture whereby they are made wiâ—e unto salvation and get more by Gods putting his Laws into their minds in Regeneration whereby they become light in the Lord yet being not impeccable and having many mixtures of sin yet remaining in every faculty in particular cases are apt to err and turn out of the way being in part ignorant and heedless and too often blinded by their own rebellious lusts and passions Therefore they desire that God would not leave them to themselves but warn them of their snares and dangers that they may still keep the path of life without defection or turning aside Psal. 119.133 Order my steps in thy word and let not any one iniquity have dominion over me They would not only have their path right but their steps ordered as not their general course wrong as those who walk in the way of everlasting perdition so not a step awry they would not miss the way to Heaven either in whole or in part Men that have such a tenderness upon them see a continual need of Gods Counsel which careless and slâ—ght spirits do not they would not be corrupted by their covetousness or sensuallity or ambition these things blind us in particular cases tho they see their way or know their duty in the general Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin and to keep them in exact Obedience for all our general light pride or passion or sensual and worldly inclinations may make us err 2. That our light may be perswasive and overcome temptations and inclinations to sin Alas how weak are our arguings and how easily are our considerations of our duty overborn when a temptation sets our lusts a work and come on upon us with fresh strength We see what we should do but yet we are carried away by our rebellious affections to do the contrary or through sloath and negligence omit to do that which conscience calleth for at our hands Poor truth is taken captive and held prisoner detained in unrighteousness Rom. 1.18 It may talk like a man in chains but hath no power can do nothing to break the force of the temptation but now the spirits leading is lively and effectual to be led is to be excited moved stirred forward yea effectually inclined to do those things which please God he leadeth us not only monendo by warning us of our duty or inlightning our minds but movendo by inclining our hearts The Holy Ghost doth inlighten our minds and warm our affections and purge away their impurities we are moved that we may move and we receive the impression of his Grace that we may act and do the things he inclineth us unto this powerful leading the Saints beg Psal. 119.34 35. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart Make me to go in the path of thy commandments for therein do I delight Gods teaching begets Obedience and he sheweth us the path of life and he maketh us to go in it 'T is such direction that giveth strength that exciteth the sluggish will and breaketh the force of corrupt inclinations it removeth the darkness which corruption and sin have brought upon the mind and maketh us pliable and ready to obey yea it giveth not only the will but the deed In short it engageth us in a watchful careful uniform and constant Obedience 4. The nature or manner how the spirit performeth the office of a guide or leader to us He guideth us partly by his word and partly by his inspirations and motions or the light of internal Grace By his Word that containeth the matter of his guidance and direction Psal. 119.105 Thy word is a lamp unto my feet and a light unto my path Mark there is path and feet not only direction for our general choice and course but our particular actions and mark also the notions by which the word is expressed lamp and light We have the light of the Sun by day and we make use of a lamp or candle by night whether it be day or night in all conditions as well as in all actions here is a sure direction therefore the word is called the Sword of the Spirit now this is the light the Spirit maketh use of partly the inward inspirations and motions of his grace that we may have a spiritual discerning 1 Cor. 2.14 Besides the outward letter there must be an inward light that the understanding be opened as well as the Scriptures
doth shine resplendently without us in the person of the Mediator and the riches of the Gospel yet the dead and dark heart of man is not affected with it John 1.5 And the light shineth in darkness and the darkness comprehendeth it not till God shine into our Hearts 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ. Unless this Doctrine of Gods Fatherly Love and Grace be accompanied with his illuminating Sanctifying Comforting Spirit who sheds abroad this Love in our Hearts which is revealed in the Gospel 3. The disposition thence resulting from the application of this object to us by the spirit such as the object is such are the affections stirred up in us as by Law-truths the spirit worketh conviction terrors of conscience legal contrition Acts 2.37 and thence Bondage ariseth so by the Gospel where God is represented as the Father of Mercies and the God and Father of our Lord Jesus Christ and in him our God and Father the Impression must be suitable this Spirit that worketh by the Gospel must needs be the Spirit of Adoption or such a Spirit as worketh a Child-like disposition in us for the Impression must always be according to the stamp 1. USE To perswade us to look after the spirit of adoption we never do seriously and closely christianize till we get it but either have a literal Christianity a form of knowledg in the Gospel without the Life and Power or a legal Old Testament Spirit To quicken you consider these Motives or Priviledges which you will have by it 1. Peace of conscience Or a rest from those troubled and unquiet thoughts which otherwise would perplex us Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost and Rom. 15.13 Now the God of hope fill you with all joy and peace in believing This calm of mind differeth from the deadness and benummedness of a stupid conscience that 's a thing we never laboured for groweth upon us we know not how 't is maintained by idleness rather than by Watchfulness and Diligence and is inconsistent with serious thoughts of God and our eternal condition but this is the fruit of our reconciliation with God and those Blessed priviledges we injoy in his Family it stirreth up admiration and thankfulness 2. Liberty in Prayer For the great help we have in Prayer is from the Spirit of Adoption Zech. 12.10 I will pour out upon you the spirit of grace and supplication That Spirit which cometh from the Grace and free Favour of God stirring up Child like addresses to God Rom. 8.26 Jude 21. Building up your selves on your most holy faith Praying in the Holy Ghost Without this our Prayers are but a vain babling 3. Readiness in duty 2 Cor. 3.17 Where the spirit of the Lord is there is liberty They serve God with a free spirit the Holy Life is carried on with more sweetness and success not by compulsion but with ready mind Psal. 51.12 Vphold me with thy free spirit John 8.32 If the truth shall make you free then are you free indeed men are under shackles and Bondage if they have not the Spirit of Adoption they drive on heavily have not largeness of heart and love to God Heaven and holiness Psal. 119.32 I will run the ways of thy commandments when thou shalt inlarge my heart When the heart is suited to the work there needs no other urgings but if we force a course of Religion upon our selves contrary to our own inclination all is harsh and ingrate and cannot hold long 4. Comfort in afflictions Their true consolation and support in afflictions is the Spirit of Adoption Heb. 12.5 Have you forgotten the exhortation which speaketh unto you as unto children and therefore he pursueth it all along They that injoy the priviledges of the Family must submit to the discipline of the Family God will take his own course in bringing up his Children he scourgeth every son whom he receiveth Heb. 12.6 7 8. while we have flesh in us there is use of the rod if God should suffer us to go on in our sins we were not legitimate but degenerate Children Children take it patiently if beaten by their Parents for their faults Pro. 9.10 Parents may err through want of wisdom their chastisement is arbirtary and irregular there is more of compassion than passion in God Gods rod is regulated with perfect Wisdom ordered by the highest love and tends to the greatest end our Holiness here and Happiness for ever and we have Christs example John 18.11 The cup which my father hath given me shall I not drink it The bitterest Potions came not from God as a Judg but as a Father are tempered by a Fathers hand 5. Hope of the benefits of the new Couenant pardon and life 1. Pardon We often forget the duty of Children but God doth not forget the Bowels of a Father our Adoption giveth us hope that he will not deal severely with us Mal. 3.17 Psal. 103.13 The relation of a Child is more durable not so easily broken off as that of a servant a Child is a Child still and therefore allowed to remain in the family when a servant must be gone Secondly For life everlasting and Glory Rom. 8.17 And if children then heirs heirs of God and joint heirs with Christ if so be that we suffer with him that we may also be glorified with him 1 John 3.1 2. The Spirit of Adoption doth both incourage and incline us to wait for it Rom. 8.2 3. But what shall we do to get this Spirit of Adoption 1. 'T is certain that the gift of the spirit is the fruit of our reconciliation with God the general reconciliation with mankind was evidenced by pouring out the Spirit Personal and particular reconciliation with God is the ground of giving the Spirit of Adoption to us Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement Therefore do what God requireth in order to reconciliation enter into conditions of peace enter into Covenant with God abhor your former disobedience cast away the weapons of defiance and love God and delight in him 2. Steep your minds in frequent thoughts of Gods fatherly goodness 1 John 3.1 Behold what manner of love is this that we should be called the sons of God! Consider it and admire it 2. USE Reflection Have we the Spirit of Adoption 'T is known 1. By a kind of naturalness to come to God and open our hearts to him in all our wants go and cry Abba Father The spirit of Adoption much worketh and discovereth its self in prayer to cry to our Father is an act becoming the Sons of God the manner is fervent affectionate this cry is not by the tongue but by the heart Exod.
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
curse of the law and absolve us from the guilt and eternal punishment of all our sins and moderate the temporal punishment of them surely the cross may be the better born and then a life begun which shall not be quenched Blessed is that soul who hath these priviledges 6. See the way how we get assurance of Gods love and our own salvation We know the purposes of Gods grace by the effects by which he witnesseth his love to his elect ones by vocation our predestination is manifested by justification we feel the comfort of it so climb up to glory by degrees Those whom God hath predestinated from all eternity and will glorifie in the world to come he doth powerfully call The Scripture promiseth Salvation not to the named but described persons here then is your way of procedure Would you know your election of God Are you called sanctified brought home to God Begin to live in the spirit 2. USE Do not know these things in vain nor reflect upon them meerly to satisfie curiosity or to keep up a barren speculative dispute but to cherish the love of God Holiness Patience and become more serious in the work of salvation What effects have you of this Predestination 1. Love to God From everlasting to everlasting he is God Psal. 90.2 Psal. 103.17 And from everlasting to everlasting his mercy is to them that fear him We see his love in his purposes and performances the one before the world began the other when the world shall have an end and so two eternities meet together eternal glory arising from purposes of eternal Grace so that whether we look backward or forward you see the everlasting love of God Oh then Let God be yours first and last let the everlasting purposes of his Grace be your constant admiration and the everlasting fruition of God in glory be your fixed end which is always in your eye and let the sense of the one and the hope of the other quicken all your duties Gods mercy you see from all eternity it began and to eternity it continueth we adjourn and put off God as if we had not sinned enough and dishonoured his name enough hereafter will be time enough to return to our duty If we begin never so soon God hath been aforehand with us some make early work of Religion as Josiah Samuel Timothy some are called sooner some later but tho all are not called so soon as others they are loved as soon as others for these benefits were designed to us from all eternity 2. Holiness That we might hate sin more and prize holiness more holiness is inferred out of election as a special fruit of this predestination Eph. 1.4 He hath chosen us to be holy 'T is inferred out of calling for he hath called us with an holy calling 2 Tim. 1.9 The calling is from misery to happiness from sin to holiness 't is inferred out of Justification Sanctification is the inseparable companion of it God freeth us a malo morali that freeth us a malo naturali impunity followeth uprightness our recovery were not else intire our case is like that of a condemned Malefactor sick of a deadly disease who needs not only the skill of the Physitian to heal him but the pardon of the Judg. And 't is inferred out of glorified none shall enjoy everlasting glory after this life but such as are holy here and if they be not sanctified and renewed by the spirit they shall never enter into the Kingdom of God for we cannot have one part of the covenant while we neglect another 't is not only the way but part of glory 3. Patience under afflictions The same notions are used of afflictions which are used of your priviledges by Christ 1 Thes. 3.3 Ye are appointed thereunto You should look to that in all that befalleth you he that appointed you to the Crown appointed you to the Cross also Called 1 Pet. 2.21 For even hereunto were ye called We are called to the fellowship of the Cross we consented to these terms Matth. 10.38 He that taketh not up his cross and followoth after me is not worthy of me Justified the comforts of it are most felt then Rom. 5.1 Being justified by faith we have peace with God Glorified take it for degrees of holiness holiness is promoted by affliction Heb. 12.10 We are chastned that we might be partakers of his holiness Final blessedness 1 Pet. 4.13 Rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy Christs last day is a glad day to you 4. More seriousness in the work of salvation 2 Pet. 1.10 Give all diligence to make your calling and election sure 2 Pet. 3.14 Wherefore beloved seeing that ye look for such things be diligent that you may be found of him in peace without spot and blameless SERMON XLI ROM VIII 31 What shall we then say to these things if God be for us who can be against us WE are now come to the Application of these blessed truths and the triumph of Believers over sin and the Cross yea over all the enemies of our Salvation 't is begun in the Text What shall we then say The Words contain two Questions 1. One by way of preface and excitation 2. The other by way of explication setting forth the ground of our confidence So that here is a question answered by another question 1. Let us begin with the exciting question What shall we then say to these things Doct. When we hear divine truths 't is good to put questions to our own hearts about things There are three ways by which a truth is received and improved By sound belief serious consideration and close application sound belief 1 Thes. 2.13 For this cause also we thank God without ceasing because when ye received the word of God which ye heard of us 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 Serious consideration Deut. 32.46 Set your hearts unto all the words I testifie among you this day Luke 9.44 Let these sayings sink down into your ears Close application Job 5.27 Lo this it is we have searched it out know thou it for thy good Now these three acts of the soul have each of them a distinct and proper ground sound belief worketh upon the clearness and certainty of the things asserted serious consideration on the greatness and importance of them close application on their pertinency and suitableness to us see all in one place 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of whom I am chief These are all necessary to make any truth operative we are not affected with what we believe not therefore to awaken diligence the truth of things is pleaded 2 Pet. 1.5 10 16. And besides this
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
afflictions of the Gospel 2 Cor. 5.8 9. Death its self may then be born for 't is but the Key to open the prison-door and let out that soul that hath long desired to be with Christ Phil. 1.23 Gratias agimus vobis quod a molestis Dominis liberamur You do them a favour to send them home to their dear Lord. 2. 'T is accompanied with hope they expect within a little while to have their desires accomplished and will a soul that is at Heavens Gates lose all that he hath waited for because the entrance is troublesome When men have crouded to any Mask or Show and have waited long they will not lose their waiting tho they venture many a knock or broken pate to get in so when salvation is very near will a Christian give over his waiting seeking and striving for it Matth. 11.12 Even from the days of John the Baptist the kingdom of heaven suffered violence and the violent take it by fâ—rce 3. Delight We have gotten in part a tast and earnest of our fruition and enjoyment of God and Christ hereafter and it is very pleasing to the soul so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth Worldly men will not let go their vanities nor sinful wretches their foulest sins because they delight in them Many who never knew what it is to love Christ and delight in his salvation do noâ— so earnestly long for and fixedly hope for the promised blessedness Now these may be easily taken off but the other will venture upon the greatest difficulties Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations Ans. Yes The experience of the Saints sheweth it too often But 1. 'T is not totally and finally their heel is bruised not only as the outward man is molâ—sted by afflictions but as they may be drawn to some sinful slips and temptations the hâ—el is the lowest and basest part of the body far enough from any vital part the wounds whereof endanger not the life at all the devil may draw them into some sins which may cause much unquietness and affliction of spirit but these wounds are not deadly and do not quench the life of grace in them these wounds may be painful but not mortal They shall not be hurt of the second death Rev. 2.11 2 Upon recovery by repentance The Lord sanctifieth these falls to them to make them the more cautious and watchful so they grow wiser and better and more resolute as being warned before by their own bitter cost as a ball with the more force it is beaten down it rebounds the higher or as a child that hath gotten a knock or been bitten by a sâ—appish Cur groweth the more wary Josh. 22.17 Is the iniquity of Peor too little fâ—r us They were not yet whole of the iniquity of Peor and therefore should be careful not to wound themselves again 3. All ends in final conquest over Satan Rom. 16.20 And the God of peace shall bruise Satan under our feet shortly We are now in our combat 't is some conquering to keep up our resistance but our full triumph is hereafter 2. Ob. But will it not hurt to press believers to this confidence Will not this weaken their care and diligence No. 1. This is pleasing and acceptable to God to believe that he will perfect and maintain his begâ—n work Phil. 1.6 Being confident of this that he that hath begun a good work in you will pâ—rfect it to the day of Christ. 2. 'T is honourable unto God and doth excite us to praise and thanksgiving when we can trust our interests in his hands with a quiet and well composed mind 2 Tim. 1.12 And I am perswaded that he is able to keep that which I have committed unto him A Christian in all respects of time can bless God for what he hath done called us when strangers and enemies 1 Pet. 2.9 What he doth do keepeth the feet of his Saints 1 Sam. 2.9 For what he will do 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me And the Lord shall deliver me from every evil work and preserve me to his heavenly kingdom To be satisfied in Gods conduct is certainly very honourable to him 3. 'T is very profitable to the Children of God 1. To keep us from falling God promiseth to keep us but in his own way and that engageth us to an intire dependance upon him in the use of means John 15.4 Abide in me and I in you So 1 John 2.16 17. Ye shall abide in him And then he presently addeth Little children abide in him First a promise and then an exhortation and then we use the means with the more diligence and encouragement as Paul had a promise that not one should perish Acts 27.23 But yet they must all abide in the ship v. 31. 2. To encourage us to return when fallen we have some holdfast on God when we seek to recover our selves by repentance Psal. 119.170 Let my supplication come before thee deliver me accordâ—ng to thy word And Jer. 3 4. Wilt thou not from this time cry unto me My father the guide of my youth 4. 'T is very comfortable and breede 〈◊〉 everlasting joy that should be in Gods redeemed ones Isa. 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Nâ—y it begets an heroâ—cal spirit when we can bear up on the love of God in the sorest tryals As here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VSE It cautioneth us not to be dismayed when the people of God seem to be run down by oppositions and reproaches and the cause of Religion to suffer loss and visibly to go to ruin No Christ hath promised that the gates of helâ— shall not prevail against the Church Matth. 16.18 All the Powers which the devil can muster up cannot destroy Christs interest in the world his Kingdom is like a Rock in the midst of the Sea which being beaten on every side with waves standeth unmoveâ—ble his people many times may be scattered oppressed their profession discountenanced and opposed every where seemingly beaten out of the world but then the Church groweth inwardly the graces of his people are strengâ—hned and increased and their hearts bettered their glory hastned their profession more honoured and râ—verenced in the consciences of men Some converted others confirmed When the Christians were butchered and went to wrack every where Oftentimmes it falleth out so when God breaketh that temporal interest to which we lean he provideth for his own Glory and the advancement of the Gospel by other and better means and Religion gaineth when it seemeth to lose as in the primitive times when the slaughters were frequent they sought to drive Christians to deny Christ but they confess him the more they fumed and chafed because they could not get their will and
about our interest Thirdly What reasons there are why we should attend upon this work with all diligence that we may come to a full confidence 1. What are the qualifications of those who shall have this Blessed Estate 'T is the most Important Question which we can put to our Souls Psal. 24. Who shall ascend into the hill of the Lord And who shall stand in his Holy Place Who shall be admitted into the place of his special residence I anwer 1. Sometimes they are described by their faith in Christ As Joh. 11.25 26. He that believeth and liveth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never dye or not dye for ever as the word may be rendred The true believer that so believeth in Christ that he liveth in him that is who hath accepted of Gods Covenant and is become Christs disciple observing his strict spiritual laws and running all hazards for his sake united to Christ so as to live in him Bodily death shall not extinguish the life which is begun and maintained by faith in Christ Joh. 6.40 This is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day This is Gods express will The poor sinner needeth not doubt of it if you do see the Son and believe on him that is see him and know him Spiritually see him in the light of the Spirit Heretofore men saw him bodily and had no benefit And now many see him in the Common report and Tradition by the light of humane credulity that have no benefit by him But those that see him in the Promise have a Right and Title that see him so as to see beauty in him that they can trample upon all things as Dung and Dross renounce themselves and all worldly and fleshly lusts and flee to him as their All-sufficient Saviour and can venture their Souls in his hand and give up themselves to keep his Commandments and abide in his Love In short those who so believe in him as to live in him and to him 2dly They are described to be new Creatures or the sanctified Joh. 3.3 5. Except a man be born again he cannot see the Kingdom of God And again v. 5. Cannot enter into the Kingdom of God Heaven is the Inheritance of Saints Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light And Acts 26.18 That they may receive Forgiveness of Sin and Inheritance among them which are Sanctified by Faith that is in me Heb. 10.14 By one offering he hath perfected for ever them that are Sanctified No unclean thing shall enter there If thou hast the Heavenly Birth will he deprive thee of thy Birth-right to which he himself begot thee of incorruptible seed 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead If Holy he will place thee among his Holy ones These are the Terms to which we must unalterably stand If we be not born again it is but self flattery that filleth us with vain conceits like the Mad-man in Athens who Challenged all the ships which came into the harbour to be his own 3dly They are described by their Heavenly mind affections and conversations Mat. 6.19.20 21. They who make it their work to lay up treasure in Heaven have chosen Heaven for their Portion That seek it in the first place Matth. 6.33 That groan long wait for it In the verses next the Text whose conversation is in Heaven Phil. 3.20 Deus nihil facit frustra If he hath given thee an Heavenly mind and affections he will give thee Heaven its self He would not stir up these desires in vain set his servants a longing after that which he never meaneth to give them or bestow upon them when there is a suitableness between the person and the state when our affections are weaned from the world and set upon Heavenly things This House is fitted for us if we are fitted for it Rom. 9.23 That he might make known the riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory There is a meetness Col. 1.12 Assoon as we are new born and do believe in Christ we have a Right and Title In short If your whole lives be a continual motion and nearer approach towards this state of rest 4thly They are described by their fruitfulness in good works and acts of self denying obedience Matth. 25.34 35. c. 1 Tim. 6.18 19. That they do good that they be rich in goodworks ready to distribâ—te willing to Communicate laying up in store for themselves a good Foundation against the time to come that they may lay hold on eternal life 1 Joh. 3.19 Hereby we know that we are of the Truth and shall assure our Hearts before him Hereby By what If we love not in word and tongue only but in deed and in Truth Heaven is esteemed but a fancy to them that men will venture nothing for the hopes of it What have you done to shew your thankfulness for so great a mercy tendred to you A Religion that costs nothing is worth nothing I am sure it will yield you no comfort and hope good words are not dear and a Cold profession costs little or nothing Do you think Religion lyeth only in Hearing Sermons or a few Cursory Prayers or drowsy Devotions We should mind those things about which we shall be questioned at the day of Judgment have you visited have you cloathed owned the Servants of God when the Laws frown upon them comforted them in their distresses Wherein really have you denyed your selves for the hope of Glory 2dly The several dispositions and perswasions in point of certainty as to their Interest in this state of Blessedness To some 't is but a bare possibility To others there is a probability A third sort have gotten so far as a Conditional certainty Others have an actual certainty or firm perswasion of their Interest 1. To some the hope of Heaven is but a bare possibility As to the careless Christian who is yet intangled in his lusts but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer 'T is impossible in the state wherein they are but their Hearts may be changed by the Lords grace Mark 10.27 With men it is impossible but not with God for with God all things are possible He can make the filthy Heart to become Clean and Holy the sensual Heart to become Spiritual and Heavenly There are many bars in the way but grace can break through and remove them 'T is night with them for the present but we cannot say it
hope in us John 20.31 These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have eternal life in his name All that is written in the Gospel is to establish Faith in Christ as the Messiah and that in order to eternal life The whole sum of the Christian Religion is That God hath chosen us to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ 2 Thess. 2.13 14. All the parts of Religion harmoniously concur to establish this hope The whole Covenant of God implyeth it A Covenant is a transaction of God as the Soveraign with his Subjects and consists of Precepts and Laws invested with the Sanction of Promises and Threatnings His Commands all of them imply such an estate Some express it All imply it For they are work propounded to us in order to wages or a reward to be given and 't is not fit we should have wages before our work be over Some express it as John 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life c. and Mat. 6.19 20. we are commanded not to lay up Treasures upon Earth but in Heaven c. And Luke 13.24 Strive to enter in c. And if there were no such estate all these Laws were in vain and would the wise and faithful God give us Laws in vain his Threatnings would be but a vain Scare-crow if there were not a world to come his promises but flatter us with a lye All the Doctrines concerning Christ point out such an eternal condition to us whether they concern his Person or Estates His coming from Heaven the place of Souls his going thither again or sitting down on the right hand of God and then his coming to Judgment Wherefore was Christ apparelled with our flesh But that we might be cloathed with his glory if Christ were in the Womb why not we in Heaven 'T is more credible to believe a Creature in Heaven than a God in the Grave Therefore he came into the world to purchase a right for us and he went to Heaven again to plead prosecute and apply that right Rom. 5.10 He is gone thither with the names of the Tribes on his Breast and Shoulders Heb. 9.12 All the benefits of Christ tend to this Justification Our release from the curse that we may be capable of life Rom. 5.18 Sanctification to prepare fit us for it and to begin this life in us for he that hath the Son hath life 1 John 5.12 All ordinances The word Isa. 55.3 Hear and your Souls shall live The Supper Luke 22.20 all Graces Faith to see it 1 Pet. 1.9 Receiving the end of your Faith even the Salvation of your Souls Love to desire it hope to wait for it The comforts of the Spirit to give us a tast of it So that this is the great object of Faith and to which all the rest tend 2dly The believing of this constituteth a main difference between the Animal and Spiritual life by which the world of mankind are distinguished The Animal life is that which is supported by the comforts and delights of the present world such as Lands Honours Pleasures Riches and when these are out of sight they are at loss and utterly dismayed But the Spiritual and Divine life is supported by the comforts and delights of the world to come by reflecting upon everlasting happiness and the glory and blessedness we shall injoy there as in the verses before the Text in the close of the former Chapter when we believe these things another kind of Spirit cometh upon a man and hath such a life and strength derived into his heart that he can bear up with joy and courage when the outward and Animal life is exposed to the greatest difficulties and decays because he is a man of another world And therefore we are said to live by Faith because we apprehend those great and glorious things which are kept for us in Heaven 2 Cor. 413 14. We having the same Spirit of Faith according as 't is written I believed and therefore have I spoken We also believe and therefore speak knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Oh 't is a mighty thing to have a Spirit of Faith in the lowest condition such an one can hold up his head and avouch his hopes He can own Christ how dear soever it cost him None are of such a Noble and Divine Spirit as they Without it a man that wholly loveth the Animal life is but a wiser sort of Beast Not only the Sensualist or the Covetous but even the Ambitious who aspire after Crowns and Kingdoms and great Fame by their Gallantry and Noble Exploits are but poor base Spirits in comparison of those in whose Breasts the sparks of this Heavenly fire do ever burn and carry them out in the zealous pursuit of the world to come 3dly We need press this sound belief of the world to come Because whatever men pretend eternal life is little believed in the World The most part of those men who live in the common light of Christianity are purblind and cannot see afar of or look beyond the Grave Gods own Children have too cold and doubtful thoughts of this estate not such a lively clear and firm persuasion of things to come but that it needeth to be increased more and more The Apostle prayeth for the converted Ephesians That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightned that ye may know what is the hope of his Calling c. Eph. 1.17 18. That is more clearly see and more firmly believe those good things which they should injoy in Heaven Alas we are so taken up with trifles and childish toys that our Faith is very weak about these excellent Blessings The evidences that 't is little believed are these 1. Because we are far more swayed with the promises of small temporal advantages than we are with the promise of eternal life The Blessings we expect in the other world are far more excellent and more glorious in their nature and certain in their duration yet they have less influence upon us than poor paltry perishing vanities What should be the reason I Answ. When a thing of less weight weigheth down a greater we judge then the ballances are not equal The Soul doubteth of things to come but readily closeth with things present Who would prefer a Cottage before a Palace A Lease for an year before an Inheritance There is no comparison between the things themselves but we are not equally persuaded of things to come and things in hand and of a present
obtained there is everlasting glory and we shall have it Now God hath made and framed Believers to this Happiness So the second Argument by giving us the Earnest of the Spirit That 's also an Argument of the Certainty of the glory to come for if he hath given us Earnest he will also give us the whole Sum. An Earnest is lost when either the Bargain is repented of or 't is beyond the power of the party to make good the Bargain or else when 't is not much regarded being of small value but none of these things can take place here for God repenteth not of his Covenant Rom. 11.19 God is able to give what he hath promised Rom. 4.21 Being fully persuaded that what he had promised he was able to perform And the Spirit is no mean gift next to Christ the greatest gift that can be bestowed upon mortal men God that giveth the Creatures by meer gift to carnal men loseth nothing but the creatures Corn and Wine and Oil it may be lost c. But God that giveth his Spirit to his People will not lose his earnest where this is given he will give more 2. The excellency and worth of these blessed things which are also a ground of this earnest desire Now this is represented both by Gods forming and also by the earnest of the Spirit 1. By Gods Forming If we must be formed wrought for this self same thing Surely this estate is an excellent blessed and glorious estate A natural man is counted fit for any thing this world hath but he must have a new fitness for what God will confer upon him in the other world therefore the preparation sheweth what the blessedness is God hath framed us with curious and costly Artifice and therefore for a noble end and purpose Ordinary Utensils are thrown about the House without any care the meanest place will serve for them But this Workmanship is too good to be left in this world therefore God hath designed it to a better place Surely so much ado would not be made about a thing of nought 2. The earnest sheweth the greatness as well as the certainty The things of the Spirit are very precious Compared to light life a pearl joy One dram of grace is more precious than all the world Yet these are but an earnest which is a small part of the whole sum The Argument runneth thus If Joy unspeakable and glorious if Peace that passeth all understanding be but the earnest then surely the whole purchase and possession is beyond all that can be thought of and imagined You would judge that to be no ordinary Bargain where a thousand Pound earnest is given The Scripture compareth all that we injoy of God here but to a tast to an earnest to the first fruits little in comparison of the full glory and happiness that shall ensue The Points are Two 1. That God frameth his people unto that happy estate which he hath appointed them 2dly That they may look and long for it with greater affection he giveth them the earnest of the Spirit 1. That God frameth and suiteth his people unto that happiness which he hath provided for them That truth you have in other Scriptures Rom. 9.23 Vessels of mercy aforehand prepared unto Glory Sometimes we read that Heaven is prepared for us at other times that we are prepared for Heaven Heaven for us Matth. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the world In the decree of God By the mediation of Christ Joh. 14.2 I go to prepare a place for you But that 's not enough we must also be prepared for Heaven fitted and suited to that estate So again Col. 1.12 He hath made us meet to be partakers of the Inheritance of the Saints in light God puts into his people an agreeableness unto that happiness which he hath appointed to them Heaven is a clean and Holy place and none but the purified and cleansed are meet to go thither A place of Spiritual delights not fit for the sensual but the mortified So Rev. 3.4 They shall walk with me in white For they are worthy There is a twofold worthiness the worth of exact Equality and the worth of suitableness conveniency and proportion 1. The worth of condignity or exact equality As a work man is said to be worthy of his wages so we are not worthy For there is such a distance between God and his Creatures that no Creature can make him his Debter But there is also the worth of meeetness suitableness c. Thus they that kept themselves clean when others were defiled these were worthy to walk with Christ in white when others are stained with the blot of everlasting shame they possess everlasting glory For in the days of their solemn Festivals they appeared in white Garments So we are bidden 1 Thes. 2.12 to walk worthy of God who hath called us to his Kingdom and his glory Meaning suitably and becoming the God whom we serve and the glory and blessedness which we expect But 1. What is the meetness This framing and preparing of us 1. It implyeth a remote fitness with is regeneration For in our natural estate we were wholly unfit partly being under Gods Curse Gal. 3.13 Eph. 2.3 and so uncapable to enjoy that Blessedness which God hath appointed us unto Partly being dead in Trespasses and Sins Eph. 2.1 and so unable to help our selves Therefore 't is God alone that maketh us to come out of that corrupt estate Surely we ought to be changed John 3.3 Except a man be born again he cannot enter into the Kingdom of God And flesh and blood cannot inherit the Kingdom of God 1 Cor. 15.50 That these impediments may be removed and we made fit God reneweth us by his Spirit worketh in us a new life of Grace a Divine Nature a Spiritual and new Being to make us capable of Spiritual and Divine Things Of our selves we are not fit to think a good thought There is a great unfitness of any Spiritual good to understand it to do it to receive it Well then since we ought to be changed and made new creatures before we can be partakers of Spiritual benefits God's powerful operation is necessary He must frame us for this very thing 2. It implieth an actual preparation and a farther degree of meetness After we are entred into the new estate though at first Conversion we have a right and so are remotely capable yet we are not meet and nextly capable of injoying this blessed estate a Child in the Cradle hath a right to the Inheritance yet he is not fit to manage it till he come to just years of maturity and discretion They distinguish of Jus Haereditarium and Jus Aptitudinale An Heir is not admitted to the management of his right 'T is true we are begotten to a lively hope 1 Pet. 1.3 But we have not the possession of the
unto the day of Redemption When freed from all sin and misery All sin at Death and misery at the last day Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter For the throne of grace is the gate and porch of Heaven so that a Believer when he dyeth doth only change place not company 4. Earnest is given for the security of the Party that receiveth it not for him that giveth it Indeed he that giveth the Earnest is obliged to fulfil the Bargain but 't is most for the satisfaction of the receiver So this Earnest is given for our sakes there is no danger of breaking on God's part but God was willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel because of our frequent doubts and fears in the midst of our Troubles and Tryals we need this Confirmation 5. 'T is not taken away till all be consummated and therein an Earnest differeth from a Pawn or Pledge A Pledge is something left with us to be restored or taken away from us but an Earnest is filled up with the whole Sum So God giveth part to assure us of obtaining the whole in due season the beginning assureth the man of obtaining the full Possession Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Compâ—eat Consummation of their blessed estate in Soul and Body Spiritual comforts are joys of the Spirit which assure us that we shall receive the end of our Faith the Salvation of our Souls 1 Pet. 18. 3. The use and end of an Earnest is 1. To raise our confidence of the certainty of these things Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed and actually injoyed by them Now to assure them that God will be as good as his word and doth not weary us altogether with expectation he giveth us something in hand that we may be confident You see God offered you this Happiness when you had no thought of it and that with an incessant importunity till thy anxious Soul was troubled and made a business of it and by the secret drawings of his Spirit inclined thy heart to chuse him for thy portion pardoned thy failings visited thee in Ordinances supported thee in troubles helped thee in temptations his Spirit liveth dwelleth and worketh in thee therefore always confident ver 6. There is some place for doubts and fears till we be in full possession from weakness of Grace and greatness of Tryals 2. To quicken our earnest desires and industrious diligence The first fruits are to shew how good as well as earnest how sure this is but a little part and portion of those great things which God hath provided for us If the Earnest be so sweet what will the Possession be A glimpse of God in the heart how râ—â—ishing is it O how comfortable a more lively expectation 3. To bind us not to depart from these Hopes The Earnest of the Spirit convincing comforting changing the heart have you felt this in your selves and will you turn back from God after Experience SERMON VIII 2 Cor. 5.6 Therefore we are always Confident knowing that while we are at home in the Body we are absent from the Lord. IN the words observe Two things 1. The Effect of God's giving the Earnest of the Spirit Therefore we are always confident 2. The State of a Believer in this World Knowing that while we are at home in the Body we are absent from the Lord. In the first Branch take notice 1. Of the Effect its self We are confident 2. The constancy or continuance of this Confidence Always To be confident at times when not tempted or assaulted is easie but in all conditions to keep up an equal tenour of Confidence is the Christian heighth which we should aspire unto for the strength of this Confidence is discovered by manifold Tryals and Difficulties 3. The illative Particle Therefore Why Because God hath wrought us for this very thing and given us the Earnest of the Spirit For the Effect itself There is a twofold Confidence 1. Of the thing 2. Of the Person for both are requisite for the latter presupposeth the former there can be no certainty to a person of a thing which is not certain in itself An Immortal state of Bliss is to be had and enjoyed after this life we are Confident of that before we can be Confident of our Interest and actual injoyment of it We are Confident of the thing because God hath promised it and set it forth in the Gospel But because the promise requireth a Qualification and performance of duty in the person to whom the promise is made Therefore before twe can be certain of our own Interest and future injoyment we must not only perform he duty and have the Qualification but we must certainly know that we have done that which the promise requireth and are duly Qualified Now the Serious performance of our duty Evidenceth its self to the Conscience And as our diligence increaseth so doth our Confidence But so far as a man neglecteth his duty and abateth his Qualification so far his confidence may abate also The Illative Particle Therefore The earnest of the Spirit hath influence both upon the Confidence of the thing and of our own interest 1. Of the thing If God never meant to bestow Eternal life upon his people he would not give Earnest 2. Of our Interest and future injoyment For the Spirit of God convincing Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory Well then the full meaning of this clause is That we certainly know that we shall be Crowned in Glory and being assured by the Earnest of the Spirit that we shall not fail of it therefore we lift up the Head in the midst of pressures and afflictions knowing that if they should arise as high as death they will bring us the sooner to the Lord that we may live with him for ever Doct. They who have the Earnest of the Spirit are and may be Confident of their future and glorious Estate Let me shew you 1. What is this Confidence 2. What is the Earnest of the Spirit 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts 1. What is this Confidence 1. The Nature of it 2. The Opposites of it 3. The Effects of it 4. The Properties of it 1. The nature 'T is a Well grounded perswasion of our Eternal Happiness But I must distinguish again as before There is a twofold Confidence one which is proper to faith another which may be called assurance or a sense of our own interest 1. There is a Confidence included in the very nature of Faith usually called Affiance We have often considered Faith as it implyeth a firm assent and
again as it Implyeth a thankful acceptance of Christ. Now as it Implyeth Affiance or a resting relying and reposing our hearts with quietness and peace upon Gods Promises and so Confidence is Nothing but a firm and comfortable dependance upon God through Jesus Christ for the gift of Eternal life while we patiently Continue in well-doing Assent to the truth of the promise breedeth this Confidence but 't is not it for faith is not a bare Assent but a fiducial Assent or a trust and dependance upon the Lord in the Appointed way of obtaining the Effects of the promise Faith is often described by the Act of Trust both in the Old Testament and in the New That there can be no doubt of this no notion is more frequently insisted on in the Old Testament Psal. 112.7 He shall not be afraid of evil Tidings his Heart is fixed trusting in the Lord. His adherence to God and dependance upon him is the great preservative against worldly fears and apprehensions of danger and Misery So that he is fortifyed not only for a patient but cheerful entertainment of all that shall come or may come So Isa. 26.3 Thou keepest him in perfect peace whose mind is stayed on thee because he trusteth in thee A man securely rests upon the promise of God that all will end well while he keepeth to his duty The New Testament also useth the same notion 2 Cor. 13.4 Such trust we have through Christ to Godward Confidence 1 Tim. 4 10. For therefore we both labour and suffer reproach because we trust in the living God So Eph. 1.12 13. Who trusted first in Christ In whom also ye trusted When we are Confident that God will save his faithful Servants and are incouraged thereby to go on with our duty Our miscarriages fainting and Apostacy and discomforts are made to arise from the want of this Confidence The miscarriages of the people in the Wilderness a figure of our estate in the World came from hence Psal. 78.22 They believed not in God and trusted not in his Salvation They were not Confident of his conduct that he would bring them into the land of rest A man that doth not trust God cannot be long true to him they who do not depend upon God for Salvation and for whatever is necessary to them for Salvation and to bring them out of every streight in a way most conducing to their welfare and his own Honour have not that true believing or sound faith which God requireth of them Well then this trust or Confidence must be in all and this is more than Assent or a bare perswasion of the mind that the promises are true this noteth the repose of the Heart or the motion of the will towards them as good and Satisfactory 2. There is a confidence of our own good estate for the present and so by consequence of our future Blessedness Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perfect it to the day of Christ. When we make no doubt but that God who hath wrought faith and other Christian graces in us will also consummate all in everlasting Glory This dependeth upon a sight of our Qualification This Confidence is Comfortable the other absolutely necessary this Confidence is mainly built upon the Earnest of the Spirit in our hearts the other upon the promise of the Gospel by the one there is a Crown of Righteousness for the Faithful by the other 't is laid up for them The Spirit and life of Faith lyeth more in the former but the joy of Faith and our Comfort dependeth upon this A Christian that is Confident that God will be as good as his word is mightily incouraged to wait upon God till that word be accomplished and that breedeth Courage and Resolution and Boldness But a Christian that knoweth his own interest is more cheered and pleased with it By this latter Confidence a Christian hath a double ground of rejoycing The certainty of Gods promise And the evidence of his own Sincerity or the truth of grace in his own heart 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts before him A Christian is said to be before God three ways either in his Ordinary conversation Gen. 17.1 So our hearts are assured before him when we walk in Holy peace Security 2dly We come before him in Prayer and other Duties Now a Christian may assure his heart before him our legal fears are revived by the presence of God but a Christian can look God in the face 3dly We come before him at the day of Judgment We stand before his Tribunal that we may have confidence and not be ashamed before him at his coming 1 John 4.17 That we may have boldness at the day of Judgment Death is your summons 2 Kings 21.3 Lord thou knowest that I have walked before thee with a true and perfect Heart 2. The opposites of it are disquieting doubts and fears 1. Doubts are often opposed to Faith not only as 't is a strong assent but as 't is a quiet dependance upon Gods Nature and word as Jam. 1.6 Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with every wind and tossed 1 Tim. 2.8 Lift up Holy hands without wrath and doubting Rom. 4.20 He staggered not at the promise through unbelief but hoped against hope Matth. 14.31 O thou of little Faith wherefore didst thou doubt Because he could not rest upon Christs word 2. So fears are opposite to this quiet and steady dependance Matth. 8.26 Why are ye so fearful O ye of little Faith In Luke 't is Where is your Faith In Mark 't is How is it that you have no Faith Luke 8.50 Fear not believe only Now the opposites of any grace do shew the Nature of it If doubts and fears be so directly opposite to Faith therefore Faith is a confidence as well as an assent Now these doubts and fainting fears are every where opposed to Faith Psa. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the land of the living Gods Children are very obnoxious to Temptations of fainting fears and diffidence when sharp troubles do assault them and therefore they ought to strengthen their confidence Strength of assent may remove Speculative doubts or errours of the mind but strength of confidence or quiet dependance doth only remove practical doubts which arise from the fears and terrours of sense which may sometimes sorely shake us 3. The immediate effects are such as are comprized in the very Nature of it as an Holy boldness and courage which is the very notion and the same importance of the Word in the Text We are confident or of good cheer and courage This is seen in four things 1. In our continuing faithful with Christ and professing his truth and waies notwithstanding opposition in a bold
back to perdition but of them that believe to the saving of their Souls The great satisfaction that the immortal Soul hath by Faith is that it seeth a place of Eternal abode and therefore it cannot settle here it must look higher than the present World Faith perswadeth us that the end of our Creation and Regeneration was far more noble than a little miserable abode here There is no man in the world but if he follow the light of reason much more if he be guided by the Light of Grace will seek a place and an estate of rest wherein he may finally quiet his mind Therefore Faith cannot be satisfied till we reach our Heavenly Mansion he is unworthy of an Immortal Soul that looketh no further than earthly things 2. Hope was made for things to come especially for our full and final Happiness God fits us with grace as well as with Happiness he doth not only make a grant of a glorious estate but hath given us grace to expect it Hope would be of no use if it did not look out for another Condition Rom. 8.24 Hope that is seen is not hope for what a man seeth why doth he yet hope for it No there is something to come and therefore because we have it not in possession we lift up the head and look for it with a longing and desirous expectation 'T is said Col. 1.5 That our Hope is laid up for us in Heaven A Believers portion is not given him in hand he hath it only in hope He hath it not but 't is safely kept for his use and that in a most sure place in Heaven where Thieves cannot break thorough and steal 3. Love The Saints have heard much of Christ read much of Christ tasted and felt much of Christ they would fain see him and be with him 1 Pet. 1.8 Whom having not seen ye Love Many Love Jesus Christ whom they have not seen in the flesh or conversed with him bodily but though they have not seen him they desire to see him for Love is an affection of union it desireth to be with the party loved The Spirit in the Bride saith come Rev. 22.17 The Adulteress saith stay away but the loving Spouse and the Bride saith come Carnal men will not give their vote this way but the Soul that loveth Christ would have him either come to them or take them up to him their Souls are not at ease till this be accomplished 1. Use. Let us give in our names among them that profess themselves to be strangers and sojourners here in the World This Confession must be made not in word only but indeed and in truth We must carry our selves as strangers and pilgrims 1. Let us be drawing home as fast as we can A Traveller would be passing over his Journey as soon as may be so should we be hastening home in our desires and affections 'T is but a sorry home to be at home in the Body when all that while we are absent from the Lord. There is a tendency in the New Nature to God a perfect enjoyment of God and a perfect subjection to God therefore our desires should still draw homewards Heb. 11.16 They desire a Countrey that is an heavenly All that have gotten a new heart and nature from the Lord their hearts run upon the expectation of what God hath promised they cannot be satisfied with any thing they enjoy here 2. By making serious provision for the other World Matth. 6.33 But first seek the Kingdom of Heaven and the Righteousness thereof and all these things shall be added unto you Men that bestow all their labour and travel about earthly things and neglect their precious and immortal Souls they are contented to be at home in the Body and look no farther But when you are furnishing the Soul with Grace and grow more heavenly strict and mortified you are more meet Col. 1.12 Who hath made us meet to be partakers of the Inheritance of the Saints in Light They that wallow in the delights and contentments of the flesh dislike strictness and holiness What should they do with Heaven they are not fit for it Every degree of Grace is a step nearer home Psal. 84.7 They shall go on from strength to strength Get clearer Evidences of your right to everlasting Life 1 Tim. 6.19 Laying up in store for themselves a good foundation against the time to come that they may lay hold of eternal life The comfort of what you have done for God will abide with you therefore let it be your care and great business not so much to live well here as to live well hereafter our wealth and honours and dignities do not follow us into the other world but our works do Consider the place you are bound for and what Commodities grow currant there what will stead you when other things fail 3. Mortifie Carnal desires 1 Pet. 2.11 As strangers and pilgrims abstain from fleshly lusts which war against the Soul The Flesh-pots of Aegypt made Israel despise Canaan Fleshly lusts do only gratifie the Body as corrupted with sin and therefore they must be subdued and kept under by those who have higher and better things to care for If we were to live here for ever it were no such absurd thing to gratifie the flesh and please the body though even so it were not a practice so suitable to the rational life yet not altogether so absurd as when we must be gone and shortly dislodge and when we have great and precious Promises of happiness in another World 2 Cor. 7.1 Having therefore these Promises let us cleanse our selves from all filthiness both of flesh and spirit That bindeth it more upon us These lusts blind the mind besot the heart burden us in our Journey homeward divert our thoughts and care yea being indulged and allowed they make us forfeit Heaven and will prove at length the ruine of our Souls Sowing to the flesh cuts off the hopes of happiness Gal. 6.8 Well then bethink your selves if you look for Heaven will you cherish the flesh which is the Enemy of your Salvation Do you expect a room among the Angels and will you live as those who are slaves of the Devil The World is not your Countrey and will you wholly be occupied and taken up about worldly things what you shall eat and drink and what you shall put on 4 Patiently endure the inconveniencies of your Pilgrimage Strangers will meet with hard usage 'T is no news that all things do not succeed with the Heirs of Promise according to their hearts desire here in the World The World will love its own but they are chosen out of the World Joh. 15.19 Christ died not for this that we should be dandled upon the Worlds knees As long as the end shall be happy let us bear the inconveniencies of the way with the more patience A Christian that is convinced of a Life to come should not be greatly dismayed at
We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord then we shall be changed by the beatifical Vision 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is our life here and life there is but one life begun here and perfected there here are manifold imperfections but there is compleat blessedness sometimes as the morning to high noon or light of the perfect day Prov. 4.18 The path of the just is as the shining light that shineth more and more to the perfect day here the day breaks but it is but a little sometimes to a man and a child 1 Cor. 13.10 11 12. But when that which is perfect is come that which is in part shall be done away When I was a child I spake as a child I understood as a child I thought as a child but when I became a man I put away childish things For now we see through a glass darkly but then face to face now I know in part but then shall I know even as also I am known as it is in the change of Ages so is it between this and the other Life Now all these things shew both the sameness of the life and also the necessity of one degree of Grace to another 3. Observe how fitly this is mentioned as an help to Mortification we should sweeten the tediousness and trouble of the work by thinking of the life that will ensue 1. The Life of Grace Conscience calleth upon you for your duty to your Creator and Lust hindereth it now is it not a great advantage to have a vital Principle to incline us to God By the life of Grace we are enabled in some measure to do what is pleasing in his sight Heb. 12.28 Let us have grace whereby we may serve God acceptably with reverence and godly fear Set about Mortification and you shall have this Grace This should be a great consolation to us who are so often vexed with guilty fears because of the neglect of our duty 2. The Life of Glory Pleasures Honours and Profits seem great matters to a carnal heart and can do much till you put Heaven in the balance against them as Moses did Heb. 11.26 Esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward he looked off from one object to another Alas when we think of this life all that we enjoy here is nothing and should do nothing upon us to gain us from God and our duty to him we should have such thoughts within our selves Shall I take these pleasures instead of my birth-right For this preferment shall I â—ell my part in Heaven Shall I cast away my Soul for this sensual delight The Devil usually prevaileth over men when Heaven is forgotten and out of sight Sure the Baptismal Vow and Engagement hath little hold upon us 2 Pet. 1.9 He is blind and cannot see afar off and hath forgotten that he was purged from his old sins These things are fitly coupled 4. Observe how we have all with Christ we dye with him and we live with him as we mortifie sin by virtue of that Grace which he purchased for us by his Death so we hold Heaven by his gift or the Grant of that Covenant which he hath confirmed by his Blood his Dying is the Pattern of our Mortification and his Life of our Happiness and Glory if by his Example we first learn to dye unto sin according to his Pattern and Example we shall have a joyful Resurrection to eternal Life for still we fare as Christ fared he would not be a Pattern to us only in his worst estate but in his best also we shall be partakers of the same glory which Christ hath at the right hand of the Father and as we shall live eternally so we shall eternally praise our Redeemer who deriveth influence to us all along both in dying and rising III. The certain Apprehension we have of this we believe Here I shall handle 1. The necessity of this Faith 2. The grounds of it 3. The profit of believing this 1. The necessity of believing 1. This life is not matter of Sense but of Faith whether you take it for the life of Grace or the life of Glory 1. The Life of Grace If you consider the nature of it which is of the order of things spiritual and men that judge according to things of sense see no glory in it 1 Cor. 2.14 The natural man receiveth not the things of the Spirit for they are foolishness to him neither can he know them because they are spiritually discerned Alas the rich preparations of Grace which God hath made us in the Gospel a carnal heart hath no savour for them nor value and esteem of them is nothing moved with the tender and offer we must have a higher light to see these things Besides the new Nature is hidden under manifold infirmities and afflictions Col. 3.3 Your life is hid with Christ in God and 1 Joh. 3.2 It doth not yet appear what we shall be Once more it is Gods gift and a matter full of difficulty for them to apprehend that are sensible of their own vileness and are daily conflicting with so many lusts that they should be quickened and inabled to live to God is a matter which they cannot easily believe Shall these dead bones live O Lord thou knowest Ezek. 37.3 It is an hard matter to perswade them that have a great sense of the power of their bewitching lusts they shall ever overcome 2. For the Life of Glory that is also a matter of Faith because it is a thing future unseen and to be enjoyed in another World Now faith is the substance of things not seen and the evidence of things hoped for Heb. 11.1 2. The Person Office and Power of our Redeemer are all mystical Truths Joh. 11.25 26. I am the resurrection and the life he that believeth in me though he were dead yet shall he live And whosoever liveth and believeth in me shall never dye believest thou this That Christ is able to raise the dead to life again now or hereafter 3. The matter is difficult to be believed that after worms have consumed this flesh it shall be raised again in Glory and at length reign with Christ for ever Therefore Abrahams Faith is so often propounded to the Faithful Who considered not his own body now dead nor yet the deadness of Sarahs womb Rom. 4.19 and the Apostle sheweth us That such a kind of faith shall be imputed to us for righteousness vers 24. who believe Christs Resurrection and then ours All this sheweth the necessity of Faith in this case 2. The grounds of believing this blessed Estate which is reserved for the mortified 1. The infinite Love of God which prepared these Mercies