the Sickness as being the chief of the kind Before I come to the Observations I must clear up the latter part of the Text Thy Word is Truth Why is this added I Answer Either by way of Explication or by way of Argument and Reason 1. By way of Explication Christ would pray intelligibly some might ask as Pilate did What is Truth John 18.38 Christ answereth Thy VVord is Truth The Word is the authentik and publick Record of the Church the Truth whereby we are sanctified is no where else to be found all pretended Truths are hereby to be examined 2. Or else by way of Argument and Reason why Christ would have them to be sanctified by the Truth that they might have a saving experience of the Power of it and so the better preach it to others then we know the Truth of the Word when it sanctifieth This premised I come to the Point Doctrine That God sanctifieth by his Truth I shall open the Point in these Propositions 1. God's way of working is by Light and in infusing Grace he beginneth with the Understanding He dealeth with Man as a rational Creature and therefore not only teacheth but draweth and sanctifieth the Heart by enlightning the Mind As the rising of the Sun doth not only dispel Darkness but Mists and Vapors so doth a saving Light not only dispel Ignorance but Lusts. This way is Spiritual Life begun Ephes. 5.14 Awake thou that sleepest and arise from the Dead and Christ shall give thee Light A Man would have thought the Apostle should rather have said and Christ shall give thee Life than give thee Light It is the Apostle's word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall shine upon thee rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall quicken thee But Light is enough the Power of Grace breaketh in upon the Soul by the Light of the Gospel As it is said of the Natural Life John 1.4 In him was Life and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men so is Spiritual Reason and Spiritual Understanding to the Soul If the Mind of a Man were once Spiritual inlightned and possessed of the Ways of God the Heart could not utterly reject them There is a notional Illumination that like a Winter-Sun shineth but warmeth not leaveth no comfort and profit upon the Heart But a Spiriâ—â—al Light is always effectual for tho the Will and the Judgment are distinct Facâ—lties and the Will is averse as the Understanding is blind yet God doth never soundly and throughly convince the Judgment but he moveth and inclineth the Will If we know things as we ought to know as the Truth is in Jesus Ephes. 4.21 the Heart must needs close with the Ways of God for the Will of Man is not brutish but reasonable and acteth reasonably Answerably â—o the discovery of Good or Ill in the Understanding there is a Prosecution or Aversation in the Will Therefore a through conviction of Judgment must be the ground of Grace in the Heart for God worketh in us not only by a powerful and real Efficacy but agreeably to an intelligent Nature by teaching perswading counselling nothing can be wrought in this moral way unless Light and Knowledg go before 2. It must be a true and not a false Light Truth sanctifieth and Error defileth Titus 1.1 According to the acknowledgment of the Truth that is after Godliness Right thoughts of God and his Ways preserve an awe in the Heart which both restraineth and reneweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom It is Truth that cleanseth the Heart Error leaveth a stain and defilement The Understanding and the Will are like the Head and Stomach a corrupt Heart blindeth the Mind and a blind Mind corrupts the Heart they mutually vitiate one another As in a ruinous House the upper Room being uncovered lets down the Rain to founder the Supporters â—â—low and the rottenness of the Supporters below weakeneth all above Erroneous Persons are generally represented in Scripture as vain and sensual Jude 8. These filthy Dreamers defile the Flesh First there is Dreaming and then Defilement Error maketh way for Looseness and a vain Mind for vile Affections Partly by God's just Judgment some Opinions seem to be remote and lie far enough from practice yet the Persons that profess them are generally loose Nay some Errors seem to encourage strictness as Doctrines concerning the Power of Nature and the Merit of good Actions but we find it is otherwise Duty is best pressed upon God's Terms Phil. 2.12 13. Wherefore my Beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own Salvation with fear and trembling For it is God that worketh in you both to will and to do of his own good pleasure By the Judgment of God such are of loosest Life God will have his Glory kept unstained Idolatry is expressed by Whoredom Bodily Uncleanness ends in Spiritual Hosea 4.12 13. My People ask counsel of their Stocks and their Staff declareth unto them for the Spirit of Whoredoms have caused them to err and they go a whoring from under their God They sacrifice upon the tops of the Mountains and burn Incense upon the Hills under Oaks and Poplars and Elms because the shadow thereof is good Therefore your Daughters shall commit Whoredoms and your Spouses shall commit Adultery So Rom. 1.23 24. They changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping things Wherefore God also gave them up to uncleanness through the Lusts of their own Hearts to dishonour their own Bodies between themselves Partly by a natural Efficacy the Spirit is embased by Error and all false Principles have a secret and pestilential influence on the Life and Practice We lose a sense and care of Piety if we have not a right apprehension of God's Essence and Will a frame of Truth keepeth an awe Therefore where there is so much Truth as to sanctify yet because it is mingled with Falshood there is no such reverence of God no such strictness Unbelief is the Mother of Sin Misbelief is the Nurse of it In Error there is a sinful confederacy between the rational and the sensual Part and so carnal Affections are gratified with carnal Doctrines 3. Every true Light will not serve the turn but it must be the Light of the Word God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures to evidence their Divine Original James 1.18 Of his own Will begaâ— he 〈◊〉 with the Word of Truth The great change that is wrought in the Heart of Man is by the Word a Moral Lecture may make a Man change his Life but the Word of God maketh a Man change his Heart as Xenocrates's Moral Lectures made Pollemo leave his vitious and sensual course of Life But Regeneration is only found in
own personal eternal interest have an undoubted evidence of their love to Christ but we cannot say that none love Christ but those which arrive at that height and degree But this is both exclusive and inclusive The Text sheweth it to be exclusive he that hath not the spirit is none of his That is not grafted as a living member into Christs mystical body for the present nor will he be accepted or approved as a true Christian at last at the day of Christs appearing to be none of Christs is to be disowned and disclaimed by Christ Depart from me I know you not How grievous is the thought of it to any good Christian Secondly 'T is inclusive 1 John 2.13 Hereby we know that we dwell in God and he in us because he hath given us of his Spirit These are magnificent Words and such as we should not have used if God had not used them before us 'T is much nearness to dwell one with another 't is more nearness to dwell one in another this is mutual and reciprocal between God and a believer if we have his Spirit we may safely conclude it To prove this let us see 1. What it is to have the spirit 2. Why this is the Evidence that we are true Christians For the first Question take these Explanations 1. By the spirit of Christ is not meant any created habit and gift For the new nature is sometimes called the Spirit John 3.6 But the third person in the Trinity called the Holy Ghost is here meant For he is spoken of as a person that dwelleth in Believers in the former part of the verse and dwelleth in them as in his Temple as one that leadeth guideth and sanctifieth them yea as one that will at length quicken their Mortal bodies v. 11. Which no created habit and Quality can do Yea he is called the spirit of God and the spirit of Christ. If so be the spirit of God dwell in you And in the words of the Text if any man have not the spirit of Christ Because he proceedeth from the Father and the Son John 15.26 When the comforter is come whom I will send to you from the Father even the spirit of truth which proceedeth from the Father This is the spirit which is spoken of in this place 2. This spirit is had or said to be in us We have not only the Fruit but the Tree But how have we him We have a right to his person he is given to us in the Covenant of Grace as our sanctifyer as God is ours by Covenant so is the spirit ours as well as the Father and the Son and he is present in our hearts as the immediate Agent of Christ and worker of all grace 'T is true in respect of his essence and some kind of operation he is present in all Creatures Psal. 139.7 Whither shall I go from thy spirit Whither shall I fly from thy presence God filleth all things with his spirit and presence And therefore when some are said to have him and others not to have him 't is understood of his peculiar presence with respect to those Eminent operations and effects which he produceth in the hearts of the faithful and no where else For he is such an Agent no where as he is in their hearts Therefore they are called Temples of the Holy Ghost 1 Cor. 3.16 and 1 Cor. 6.19 Because he buildeth them up for an Holy use and also dwelleth and resideth there maintaining Gods Interest in their Souls 3. These Eminent Operations of the Holy Ghost are either in a way of common gifts or special graces as to common gifts Reprobates and Hypocrites may be said to be partakers of the Holy Ghost Heb. 6.4 Balaam had the gift of Prophesie and Judas the gift of Miracles as well as the rest of the Apostles so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit and concludeth but I shew you a more excellent way verse 31. And then taketh it up again 1 Cor. 13.1 2. Though I speak with the tongue of men and angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophecy and understand all mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are dona ministrantia gifts for the Service of the Church such as profound knowledge utterance in Preaching or Praying or any other Ministeral acts and Dona Sanctificantia such as Faith Hope and Love the former may render us useful to the Church but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts but the real Christianity with Special Graces all that profess the Faith are visibly adopted by God into his Family and under a visible Administration of the Covenant of Grace so far as they are Adopted into Gods Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world as knowledg of the mysteries of Godliness abilities of utterance and speech about Heavenly things some affection also to Spiritual and Heavenly things called a tasting of the good Word the Heavenly gift and the powers of the world to come these will not prove us true Christians or really in Gods special favour but only visible professed Christians 4. The spirit as to Sanctifying and saving effects may be considered as spiritus assistens aut in formans either as moving warning or exciting by transient motions so the wicked may be wrought upon by him as to be convinced warned excited how else can they be said to resist the Holyghost Acts 7.51 and the Lord telleth the Old World Gen. 6.3 That his spirit should not always strive with them Surely besides the Counsels and Exhortations of the Word the Spirit doth rebuke warn and excite them and moveth and stirreth and striveth in the Hearts of all carnal creatures or else these expressions could not be used 5. There are such effects of his sanctifying grace as are wrought in us per modum habitus permanentis to renew and change us so as a man from carnal doth become spiritual the Spirit of God doth so dwell in us as to frame heart and life unto holiness this work is sometimes called the new Creature 2 Cor. 5.17 And sometimes the divine nature 2 Pet. 1.4 It differeth from gifts because they are for outward service but this conduceth to change the heart it differeth from actual motions and inspirations because they may vanish and die away without any saving impression left upon the heart it differeth from those slighter dispositions to Godliness which are many times in temporaries because they are but a light tincture soon worn off and have no power and mastery over sensual affections if they restrain them a little they do not
mortifie and subdue them Good motions are as a dash of Rain and those weak inclinations and good dispositions which are in temporaries are as a Pond or Pool which may be dryed up but this saving and sanctifying work is as a Spring John 4.14 Two things are considerable in it 1. It 's Continuance and Radication 2. It 's Efficacy and Predominancy 1. The radication is set forth by the notions of the Spirits dwelling in us John 14.17 He shall be in you and dwell in you It s resting upon us 1 Pet. 4.14 The Spirit of God and of Glory rest upon you He taketh up his abode with us John 14.23 We will come to him and make our abode with him 'T is not a visit and away or a lodging for a night but a constant residence he taketh up his Mansion in our hearts Some have fits and qualms of Religion motions of conviction and joy but not a settled bent of Heart towards God and Heaven 2. It s prevalency and predominancy for where the Spirit dwelleth there he must rule and hath the command of the house he dwelleth in the Soul he dwelleth so as to govern directing and inclining us so as to do things pleasing unto God weaning us from the World 1 Cor. 2.12 This is called the receiving not the Spirit of the World but that which is of God Mastering and taming the Flesh both its gust and savour Rom. 8.5 for they that are after the flesh do mind the things of the flesh Its deeds and motions Rom. 8.13 If ye mortifie the deeds of the body ye shall live The Flesh will rebel but the Spirit gets the upper-hand for the Dominion and sovereignty of the Flesh is not consistent with the having of the Spirit the Flesh is subdued more and more where the Spirit cometh he cometh to govern to suit the heart to the will of God and to give us greater liberty towards him 2 Cor. 3.17 Where the spirit of the Lord is there is liberty The objects of sense which feed the flesh make less Impression upon us and the love of sin is more and more conquered Now take it thus explained you may know what it is to have the Spirit namely the dwelling and working of the Spirit in our Souls mortifying the flesh and causing us to live unto God 2. Why is this an evidence that we are true Christians here I shall prove two things 1. That all true Christians have this sanctifying Spirit 2. That 't is the certain evidence and proof of their being Christians or having an interest in Christ. 1. That all that are true Christians have it I prove it 1. From the promise of God who hath promised it to them and surely his love and faithfulness will see it made good Zech. 12.10 I will pour upon them the spirit of grace and supplications and Prov. 1.23 Turn unto me and I will pour out an abundance of spirit unto you and Rev. 22.17 Whosoever will let him drink of the water of life freely By the water of life is meant the spirit as appeareth John 7.38 39. So in many other places Now surely Gods word will not fall to the ground but must be accomplished 2. From the merit of Christ. Two Things Christ purchased and bestowed upon all his people his righteousness and his spirit 2 Cor. 5.21 He was made sin for us that we might be made the righteousness of God in him Gal. 3.14 That we might receive the promise of the spirit through faith the Rock was smitten by the rod of Moses twice 1 Cor. 10.4 And these two gifts are inseparable where he giveth the one he giveth the other We have both or none 1 Cor. 6.11 But ye are justified in the name of our Lord Jesus and by the spirit of our God And Tit. 3.5 6 7. But according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which be 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 He freeth us at the same time a malo morali which is sin and a malo naturali which is punishment 3. When we enter into the covenant of Grace we enter into covenant with Father Son and Holy Ghost With God and with the Redeemer and with the Sanctifier Mat. 28.19 We are baptized in the name of the Father Son and Holy Ghost What is our Covenant with the Holy Ghost It implieth both our duty and our benefit our benefit that we expect is that the Holy Ghost should regenerate us and renew us to the Image of God and plant us into Christ by faith and then dwell in us and maintain Gods Interest in our souls and so make us Saints and Believers And our duty is to consent to give up our selves to him as our Sanctifier and to obey his powerful Motions before we are made partakers of the Holy Ghost 4. The necessity of having the Spirit appeareth in that without him we can do nothing in Christianity from first to last 'T is the Spirit uniteth us to Christ and planteth us into his mystical body 1 Cor. 12.13 By one spirit we are baptized into one body 'T is by the Spirit we give up our selves to God as our God and reconciled Father in Christ and to Christ as our Redeemer and Saviour and so are planted into his Mystical body 1 Cor. 6.17 But he that is joyned to the Lord is one spirit As a Man and a Harlot are one flesh so we are one Spirit ' The union is Spiritual for kind and the Spirit is the author of it So for further Sanctification and Consolation and Mortification take it either for the purging out lusts or suppressing the acts of sin For the purging out of lusts 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the Spirit Pride worldliness and Sensuality these are purged out more and more by the Spirit Or suppressing the acts of sin Rom. 8.13 If ye through the spirit do mortifie the deeds of the body So for vivification he infuseth Life and quickneth and maintaineth it in our Souls Gal. 5.25 If we live in the spirit let us also walk in the spirit Strengthning it Eph. 3.16 That he would grant according to the riches of his grace to be strengthned with might by his Spirit He maketh it fruitful and exciteth it Ezek. 36.27 I will put my spirit into you and cause you to walk in my ways For Consolation to uphold our hearts in the midst of all trials and difficulties then we may go on cheerfully and in a course of holiness Acts 9.13 They walked in the fear of God and the comforts of the Holy ghost To comfort us with the sense of Gods love in all our tribulations Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy ghost which is given unto us To
rather God's Subject and hired Servant than his Son The people of Israel were â—his Children but as Children in their non age for an heir as long as he is a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.1 The heir as long as he is a child differeth little from a servant though he be Lord of all A servile Spirit was upmost in that dispensation With respect to the Covenant of Grace so we are most strictly said to be children of God Gal. 3.26 For ye are all children of God by faith in Christ Jesus Some live onely under the visible Administration of the New Covenant but not under the Efficacy and Power and by the Ordinances of the Gospel have the badgâ—s of liberty but they are not free indeed sons indeed there are among them others whom God hath begotten by his Spirit and Adopted and taken into his Family he hath a Paternal Affection towards them and they a Filial disposition towards him he hath a Paternal care and providence over them and they have a Filial confidence and dependance on him he expects the honour of a Father and they may expect the priviledges of Children his special Relation is distinct from his common Relation to other men for it proceedeth not from his common goodness but his special and peculiar love The whole Commerce and Communion that is between us and him is on God's part Fatherly on our part Childlike He giveth us his choicest benefits and we perform to him the best service we can 4. The manner how 't is brought about The first Foundation of it was laid in the Election of God He is the bottom-Stone in this Building Eph. 1.5 Predestinated to the adoption of children according to the good pleasure of his will Now what are we that the thoughts of God should be taken up about us so long ago Secondly Before God's Eternal purposes could be executed and conveniently made known to the World Redemption by Christ was necessary Therefore 't is said Gal. 4.4 5. That he was made of a woman made under the law that we might receive the adoption of children Sin needed to be Expiated by the Son of God in our Nature before God would bestow his honour upon us Christ was to be our Brother before God could be our Father and to take a Mother upon Earth that we might have a Father in Heaven and to endure the Law 's Curse before we could be instated in the Blessing 3. It is necessary That we should be regenerated and born of God before it can be applied to us For this new Relation dependeth upon the New Birâ—h and none are Adopted but those that are Regenerated and renewed to the Image and Likeness of God Nominal Christians are Bastards and not Sons not illegitimate but degenerate Children The Relative Change goeth before the Real John 1.12 13. To as many as receive him to them gave he power to become the sons of God which are born not of blood nor of the will of the flesh nor of the will of man but of God And the next Foundation of this Relation is not our Being which we have from God as a Creator but our New Being which we have from him as our Father in Christ. As we are Men God is a Governor to us and we are his Subjects As we are New Men God is a Father to us and we are his Children 4. The Immediate issue of Regeneration is Faith John 1.12 To as many as received him to them gave he power to become the Sâ—ns of God even to as many as believe in his name Receiving Christ is an â—earty consent to take Christ to the ends for which God offereth him namely That he may be our Lord and Saviour that we depending upon the Merit of his Obedience and Sacrifice and assurance of his Covenant and Promise may obey his Laws and wait for our final Reward 5. The benefits occuring to us thereby I shall Instance in Three 1. The gift of the Spirit to be our Sanctifyer Guide and Comforter This is a gift which he giveth to none but his Children and which he giveth to all his Children A gift which suiteth with the greatness and love of our Father and absolutely necessary for us as Children God as a Creator giveth us our Natural Endowments but as a Father in Christ he giveth us his Spirit Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts If we have this high Priviledge of Adoption we have also the spirit of Adoption to reside and dwell in our hearts as our Sanctifyer Guide and Comforter as a Sanctifyer he doth first change our hearts and transform us into the Image of God in Christ 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into his image from glory to glory And Titus 3.5 6. 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 hath shed on us abundently through Jesus Christ our Saviour and so he maketh us Children but as Bees first frame their Cells and then dwell in them so he doth dwell in us that he may further sanctifie us restraining us from sin Rom. 8.13 If ye live after the flesh ye shall die but if ye through the spirit do mortify the deeds of the body ye shall live And quickening us to holiness Gal. 5.25 If we live in the spirit let us also walk in the spirit As a guide leading us into all Truth John 16.13 When the spirit of truth is come he shall guide us into all truth And regulating all the motions of the spiritual Life Rom. 8.14 As many as are led by the spirit especially our prayers Jude 20. Praying in the holy Ghost Rom. 8.26 We know not what we should pray for as we ought but the spirit maketh intercession for us As a Comforter confirming our present Interest and future hopes 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given us the earnest of his spirit Indeed the spirit is not so necessarily a Comforter as a Sanctifyer yet a Comforter he is and if not so explicitely and manifestly we may blame our selves This is Gods allowance and we deprive our selves of the benefit of it by our own folly 2. Such an allowance of Temporal Mercies as is convenient for us Matt. 6.32 For your heavenly father knoweth that ye have need of all these things A Christian hath Two things to relieve him against all his distrustful fears and cares Adoption and particular Providence he hath a Father in Heaven and his Father is not ignorant of his condition nor mindless of it and therefore tho he hath little or nothing in hand 't is enough that his Father keepeth the Purse for him whose care extendeth to all things and
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
I have suffered the loss of all things and do count them but dung that I may win Christ All is nothing to this 3. It weaneth the heart from outward observances and bodily exercises to solid Godliness or looking after the life and power of them The Ordinances of the Law though of God's own Institution are called Carnal Heb. 7.16 Not after the law of a carnal commandment the Worship of the Gospel Spirit and Truth John 4.23 24. The hour is coming and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth The more true knowledge of the Gospel the more of this As the Apostle distinguisheth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.2 3. and the Apostle speaketh of the Jew Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that Circumcision which is outward in the flesh but he is a Jew which is one inwardly and Circumcision is that of the Heart in the Spirit and not in the letter whose praise is not of men but of God So it is with better reason true of the Christian the Worship of the Gospel consisting little of Externals but being Rational Spiritual Worship 1 Pet. 3.21 The like figure whereunto even Baptism doth also now save us not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ. Col. 2.6 As ye have received the Lord Jesus Christ so walk ye in him We receive his Spirit That is a sorry zeal and hath little of a Christian Spirit that runneth altogether upon outward things Christianity first degenerated by this means and the life and power of it was extinguished when it began to run out altogether in Form and men out of a natural Devotion grew excessive that way A Christian in obedience to God is to use his instituted Externals but his Heart is upon the Spirit and Soul of Duties Multiplying Rites and Ceremonies has eat out the life and heart of Religion The more spiritual and substantial Worship is the better if there be humble and affectionate reverence a ready subjection and submission to him flowing from grace engaging the heart to God and animated by the influence and breathing of his Spirit SERMON XXXII 2 Cor. 5.17 Therefore if any man be in Christ he is a new creature old things are passed away behold all things are become new THis is an inference out of the former Doctrine Two things the Apostle had said Henceforth we no more live to our selves verse 15th And Henceforth know we him no more verse 16th There is a change wrought in us a change of life and a change of Judgment a new Life because there is a new Judgment Now in the Text he sheweth a reason why he changed his Judgment and Life and lived and judged otherwise than he did before because there is such a change wrought in all that belong to Christ that they are as it were other persons than they were As when Saul prophesied 1 Kings 10.6 The Spirit of the Lord shall come upon thee and thou shalt be turned into another man Not in respect of person or in regard of substance but some gifts and graces So these should be as other creatures as new creatures Now these things should only be in esteem with Christians which belong to the new creature or regeneration Therefore if any man be in Christ c. In the words we have a Proposition 1. Asserted 2. Explained 1. The Proposition asserted is hypothetical in which there is 1. An hypothesis or Proposition If any man be in Christ. 2. The assertion built thereon He is a new Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A new creation The act of creation is signified by this form of speech as well as the thing created 2. The Proposition explained For there is First A destructive work or a pulling down of the old house Old things are passed away 2dly An adstructive work or raising of the new fabrick All things are become new The words are originally taken out of Isa. 65.17 and Isa. 66.22 Where God promiseth a new Heaven and a new Earth That is a new World or a new state of things Which promises had a threefold accomplishment 1. These promises should have some accomplishment at their return from Babylon which was a new World to the ruined and exiled state of the Church of the Jews 2. These promises were fulfilled to all believers in their regeneration which is as a new World to sinners 3. They shall be accomplished most fully in the life to come for the Apostle telleth us 2 Pet. 3.19 We look for new Heavens and a new Earth wherein dwelleth righteousness Here it signifieth then that all things which belong to the old man shall be abolished and the new man and its interests and inclinations cherished Doct. All those that are united to Christ are and ought to be new creatures Here I shall enquire 1. What it is to be new creatures 2. In what sense we are said to be united to Christ. 3. How the new creation floweth from our union with Christ. 1. What it is to be new creatures It implieth 1. That there must be a change wrought in us so that we are as it were other Men and Women than we were before As if another Soul came to dwell in our Body This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness Eph. 5.8 Life and Death 1 John 3.14 The new man and the old Eph. 4.22 and 24. The vitious Qualities must be subdued and mortified and contrary Qualities and graces planted in their stead A man is so changed in his nature as if a Lion were turned into a lamb as the Prophet says when he sets forth the strange effects of Christs powerful government over the Souls of those who by the Ministry of the Word are subdued to him Isa. 11.6 7 8. The Wolf also shall dwell with the Lamb and the Leopard shall lye down with the Kid and the Calf and the young Lion and the Fatling together and a young Child shall lead them And the Cow and the Bear shall feed their young ones shall lye down together and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed that they shall seem new creatures transformed out of Beasts into men and instead of an hurtful they should have an innocent and harmless disposition Without a Metaphor this is represented 1 Cor 6.11 And such were some of you but ye are washed but ye are sanctified but ye are
are not but are the Synagogue of Satan Mr. Greenham tells of one who was executed at Norwich for an Atheist first he was a Papist then a Protestant then he fell off from all Religion and turned Atheist How can you believe it is true that there is God when this Truth hath so little power on the Heart 3. It presseth you to lay this Principle up with Care All Satan's malice is to bring you to a denial of this Supream Truth it is good to discern his Wiles There are special Seasons when you are most liable to Atheism When Providence is adverse Prayers are not heard and those that worship God are in the worst Case the Lord doth not come in when we would have him The Devil worketh upon our Stomach and Discontent and when we are vexed that we have not our Desires we complain as Israel Exod. 17.7 Is the Lord among us or no when they wanted Water But still our God is in the Heavens and doth whatsoever he pleaseth The Saints in their Expostulation still yield the Principle Psal. 73.1 Truly God is good to Israel however the state of things are yet he is resolved to hold to Principles So Jer. 12.1 he layeth it down as an undoubted Maxim Righteous art thou O God! God is God still So when we meet with Oppression Men pervert Judgment others forswear themselves our Innocency doth not prevail the Devil abuseth the rage of Passions in such a Case As Diagoras a noted Atheist among the Heathens became so upon this occasion he saw a Man deeply forswearing himself and yet was not striken with a Thunder-bolt Consider though this be a sure Temptation yet there is a God Eccles 3.16 17. I saw under the Sun the Place of Judgment that Wickedness was there and the Place of Righteousness that Iniquity was there What then I said in my Heart God shall judg the Righteous and the Wicked for there is a time for every Purpose and for every Work God will have a time to judg this Matter e're long still recover your supreme Principle out of the hands of the Temptation So in times of general Oppression when the innocent Party are left as a Prey to their Adversaries Eccles. 5.8 When thou seest the Violent perverting of Judgment and Justice in a Province marvel not at the Matter for he that is higher than the highest regardeth and there be higher than they We may lose all outward Supports but not our God Attamen vivit Christus regnat So when second Causes operate and accomplish their wonted Effects according to their fixed and stated Course all things continue as they were 2 Pet. 3.4 they think the World is governed by Chance or Nature so this proveth a Snare But you should see God at the other end of Causes he can change them as he pleaseth SERMON IV. JOHN XVII 3 And this is Life Eternal that they might know thee the only true God and Iesus Christ whom thou hast sent DOCT. II. THE next Proposition is That this God is but one Thee the only true God Deut. 6.4 Hear O Israel the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies They had Lords many and Gods many Austin in one of his Epistles speaketh of one Maximius a Heathen who excuseth the Polytheism of the Gentiles that they worshipped but one Supream Essence though under divers Names Ejus quasi quaedam membra variis supplicationibus prosequimur ut totum colere valeamus That they had several Deities that they might as by so many several Parcels adore the whole Divine Essence The Truth is Nature hath some sense of it for as it sheweth there is a God so it sheweth there is but one God Socrates was a Martyr to this Truth The Platonicks worshipped one Supream Essence whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Being sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one thing Tertullian proveth that the Soul was naturaliter Christiana as he speaketh Oh testimonium Animae naturaliter Christianae which he proveth from the Forms of Speech then in use Deus videt c. What God shall award God seeth let God determine of me and for me And in Troubles they cryed out O God! and in Straits they did not look to the Capitol the imagined Seat of such Gods as the Romans worshipped but to Heaven the Seat of the Living God Thus it it is with the Soul saith he when recovered out of a Distemper The Truth is it was the dotage and darkness of their Spirits to acknowledg many Gods as Drunkards and Madmen usually see things double two Suns for one But besides the consent of Nations to give you Reasons There is a God and therefore but one God there can be but one first Cause and one Infinite one Best one most Perfect one Omnipotent If one can do all things what need more Gods If both be Omnipotent we must conceive them as agreeing or disagreeing if disagreeing all would be brought to nothing if agreeing one is superfluous God hath decided the Controversy Isa. 44.8 Is there a God besides me Yea there is no God I know not any As if he said If any have cause to know I have but I know none This Point is useful not only to exempt the Soul from the anxious fear of a false Deity and to confute the Manichees Marcion Cerdo and others that held two sorts of Gods and those that parted the Godhead into three Essences and the Pagan Fry But Practically 1. It checketh those that set up other Gods besides him in their Hearts If there be but one God why do we make more and give Divine Honour to Creatures A Worldling maketh his Mony his God and a Sensualist his Belly his God Covetousness is called Idolatry and Phil. 3.19 Whose God is their Belly How is Covetousness Idolatry and how can any make their Belly their God Who ever was seen praying to his Pence or worshipping his own Belly I answer Though it be not done corporally and grosly yet it is done spiritually That which ingrosseth our Love and Confidence and Care and Choice and Delight that is set up in the room and place of God and this is to give Divine Honour to a Creature Now this is in Worldlings and Sensualists For Confidence they trust in their Riches for a supply do not live on Providence 1 Tim. 6.17 Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God Prov. 10.15 A rich Man's Wealth is his strong City He is provided of a Defence against all the Chances and Stroaks of Providence So for Care a Man devoteth his Time to his God and the Sensualist sacrificeth his Estate his Health his Soul to his own Gullet many Sacrilegious Morsels to his own Throat every day he offereth a Drink-Offering and Meat-Offering to Appetite Oh
if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity but what is pure Habbak 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity We should not have one good look from God were it not for Christ. To salve this Attribute was Jesus Christ sent into the World We think that Christ was only sent to satisfy Justice God hateth Sin out of Holiness punisheth it out of Justice and executeth that Punishment by his Majesty and Power so that we dread God for his Wrath Power and Justice but all these are awakened by his Holiness there is the Root of all So that consideration of God's Holiness maketh us to prize Christ. Alas what should vile Creatures do before an Holy God out of Christ 3. It is God's principal Glory Exod. 15.11 Thou art glorious in Holiness God is mighty in Power rich in Grace glorious in Holiness It is good to mark the distinctness of Expression in all the Attributes God that he might shew us how much we should prize Grace would be glorious in nothing so much as in Holiness This is Seraphical Divinity the Angels would teach us no other Divinity and Notions of God but Holy holy holy Lord God of Hosts Isa. 6.3 this is most pleasing to God profitable to Men. Christ taught us to pray first of all Hallowed by thy Name This should be the chiefest thing that we should think of in our Addresses to God So when the Angel Gabriel came to give notice of Christ Luke 1.35 That Holy Thing that shall be born of thee shall be called the Son of God Priùs sanctum quà m Dei Filium nominavit saith one of the Fathers You cannot call God nor Christ by a better Title it is his darling Attribute So the Saints in Heaven Rev. 4.8 They rest not day and night saying Holy holy holy Lord God Almighty it is nine times in Plantius's Edition as if they were delighted with the mention of it they take a sweet content in the Work Holy Father Holy Son Holy Spirit In Heaven they bless and praise God praise him for his Excellencies bless him for his Benefits We praise him for his Holiness we bless him for his Mercy in Christ this will be our Employment in Heaven Psal. 99.5 Exalt ye the Lord our God and worship at his Footstool for he is Holy God counteth it his chiefest Glory that he might teach the Creature that Moral Perfections are to be preferred before Natural it is better to be Wise than Strong to be Holy than Wise. III. Why especially must we thus look upon him when we deal with him for Grace and Sanctification 1. Because it is a Relief to Faith when we represent God to our selves as the Fountain of Holiness He is the Holy One of Israel and Christ calls him Holy Father Jude 1. To them that are sanctified by God the Father There is enough in God when we come for Pardon he is rich in Mercy when we come for Holiness he is glorious in Holiness he is the God of Grace you may have enough if you be not wanting to your selves Men are willing to spare out of their Fulness the Holy God is as able as willing to sanctify you it is a Work that he delighteth in Joab interceded for Absalom when he perceived the King's Heart was towards Absalom 2 Sam. 14.1 2. It may be a means to enlarge your Spiritual Desires You are to be holy as he is holy 1 Pet. 1.15 The Children if they be of the right Stock they should have some Resemblance of their Father Now you ask Holiness of God that you may be as God in some degree of Conformity tho not in exact Equality Assequi non possuâ—â—â— saltem nanquam sequi desinamus we cannot overtake God but we should never cease to follow him We have an high Patern that we might not be content with any low measures of Grace When you are asking it is good to be thinking of your Patern that you may inlarge your Spiritual Desires Lord wash me throughly Lord make me holy as thou art holy I forget the things that are behind it is nothing that I have already Vse 1. Information It informeth us 1. How greatly they sin that deride Men for their Holiness which is the express Image of the glorious God God is glorious in Holiness therefore they that despise Holiness they despise God himself Holy Brethren should no more be a Disgrace than Holy Father That is your Scorn which is the Divine Glory one of the chiefest Excellencies in the Godhead You hate God more than you do the Saints Holiness in them shineth with a faint Lustre 2. How much we should prize Holiness It is the Glory of God and the Glory of holy Angels the Devils also excel in Strength and the Glory of the Saints Ephes. 5.27 That he might present it to himself a glorious Church not having Spot or Wrinkle or any such thing but that it should be holy and without Blemish This is the Glory of the Church the Church that are are a distinct People from all the World should have a distinct Excellency Other Societies are made glorious by their Policy their Pomp their Trade the Church is a Society for Holiness and therefore it is called The fairest among Women the best of all Societies though it hath little of worldly Pomp and Splendor Psalm 93. ult Holiness becometh thy House O Lord for ever Some Ordinances became God's House for a time Ceremonies and Sprinklings and the Vail and the covering of Badgers Skins c. but Holiness is a standing Ordinance So private Christians are changed from Glory to Glory 2. Cor. 3.18 it is from Grace to Grace for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing Religio ignobilem facit but the Word is quit with the World and calls a wicked Man a vile Person Psal. 15.4 and the basest of Men Dan. 4.17 Vse 2. It presseth us to draw nigh to God as unto an Holy Father Worship must always be proportioned to the Object of it Conformity maketh way for Communion John 4.24 God is a Spirit and they that worship him must worship him in Spirit and in Truth As he is a God of Peace he will not be worshipped with wrathful Affections 1 Tim. 2.8 I will that Men pray every where lifting up holy Hands without Wrath and Doubting A living God must have a lively Service so a holy God should have a holy Worship this doth make us fit to enjoy God in the way of a sweet and gracious Communion 1. We must be in an holy State If we be accepted by God we must be like him holy as he is holy Partakers of a Divine Nature The Majesty and Glory of God we are not capable of God would not have us to imitate his Power and Majesty but his Holiness We enjoy him
so in the Body each Member liveth in the Whole and the Whole in all the Members and they all exercise their several Functions for the Common Good 1 Cor. 12.25 The Members should have the same care one of another We are not Friends and Brethren but Members 2. No one thing is so much inculcated in his Sermons John 15.17 These things I command you that ye love one another Will you take a Charge from a dying Man This was the great Charge that Christ left at his Death it was a Legacy as well as a Precept Speeches of dying Men are wont to be received with much Veneration and Reverence especially the Charge of dying Friends The Brethren of Joseph fearing lest he should remember the Injuries done to him in seeking his Life selling him into Egypt they use this Plea Gen. 50.16 17. Thy Father commanded us before he died saying So shall ye say unto Joseph Forgive I pray thee now the Trespass of thy Brethren and their Sin for they did thee Evil And now we pray thee forgive the Trespass of the Servants of the God of thy Father We count it a piece of Natural Honesty to fulfil the Will of the Dead When Christ took his leave of the Disciples this was the Charge that he left upon them Therefore when thy Heart beginneth to be exulcerated consider What Love do I bear Christ since I do not respect his last Commandment Again as it was Christ's last Commandment so it was his new Commandment John 13.34 A new Commandment I give unto you That you love one another as I have loved you that ye also love one another It was his solemn Charge A New Commandment How New since it was as old as the Moral Law or Law of Nature New because Excellent as a New Song or new because solemnly and expresly renewed by him and commended to their Care as new Things and new Laws are much esteemed and prized Christ would have this Commandment always new and fresh or new because enforced by a New Argument As I have loved you so should ye love one another When we see how much Christ hath loved us even to the Death of the Cross we may learn to love with a new kind of Love Experti amorem meum tam novum inauditum This was a new kind of Love indeed to enkindle Love in our Souls Christ gave us such a new kind of Love as was never seen nor heard of Christ came from Heaven to propound us a Patern of Charity as to repair and preserve the Notions of the Godhead by the greatness of his Sufferings so to shew us a Patern of Charity and to elevate Duty between Man and Man Ephes. 5.2 Walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God of a sweet smelling savour In Christ's Example we see the highest Patern of Love John 15.9 As the Father hath loved me so have I loved you His Father loved him with an Infinite Love yet parted with him for the Salvation of Men and Christ parted with himself and all to raise our Love to God and Men the higher But I digress 3. In his Prayers that which he reinforced again and again is Unity and Love When he was about to die he foresaw the Divisions of the Church and that Satan would by all means endeavour to sow Strife corrupt Nature putteth us on Discords He left some Apostles others Believers but all Men wherefore he prays for the Apostles Let them be One for Believers Let them be One. Christ that left Unity as a Charge in his last Sermons he would leave it as a Legacy in his last Prayers But why was Christ so earnest in his Prayers 1. Because it is such an Excellent Blessing Christ would not have been so earnest for it if it had not been so excellent I would not digress into a commendation of Concord and Love Pax ab omnibus landatur à paucis servatur all commend it tho few observe it yet a little will not be unnecessary This is the Strength and Safety of the Church Col. 3.14 And above all things put on Charity which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bond of Perfectness or a perfect Bond the Cement of the Church The Church is but one Temple where Stones squared by Grace are cemented with Love and inhabited by the same Spirit this keepeth them fast in the Building This is the Beauty and Safety of the Church the joining that runneth through all the squared Stones As the Health of the outward Body dependeth on the Symetry and Proportion of the Members and the Harmony and Disposition of all the Parts so doth the Welfare of the Church upon the Bond of Love Next to Truth there is not a greater Blessing and Christ prayeth for the Apostles that they might be kept in the Truth for this End that they might be one in Love And as nothing is more profitable to the Church so nothing is more acceptable to God it pleaseth God exceedingly to see all that call him Father to love as Brethren Certainly there is not a greater Grief to his Spirit than to see us divided in Opinion and Affection in our Prayers and Supplications Certainly there is much in Concord in praying when all God's Children do besiege Heaven with uniform and joint Supplications Things stick in the Birth because we are not agreed what to ask As Reformation sticketh towards Men because we are not agreed what to hold forth to the World so it sticketh as to God because we are not agreed what to ask When the Israelites would have God's Help it is said They came all as one Man to ask his Counsel Judges 20.1 Then all the Children of Israel went out and the Congregation was gathered together as one Man from Dan even to Beersheba with the Land of Gilead unto the Lord in Mizpeh Oh when shall it be so amongst us there is not only Altar set up against Altar but Prayer against Prayer We are first divided in Practices and Opinions and then in Prayers God's dear Children and Servants are divided in Language we cannot in charity but judg them to be acted with the same Spirit inspired with the same Breath yet they yield a different sound It is said of the Primitive Believers that they continued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one accord in Prayer and Supplication Acts 1.14 And they were with one accord in one place when the Holy-Spirit descended on them Acts 2.1 And yet how seldom doth any publick Congegration meet with one mind in the same place As in an Organ when some Pipes do make a sound others keep silence Mat. 18.19 If two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven God looks for an Agreement and Harmony in our Requests if we would speed with him 2. Because Christ foresaw
a Christian hath to rejoyce Secondly By what means he may get keep and maintain it First What Reasons a Christians hath to rejoice The Causes of Joy may be referred to his past Estate his present Interest his future Hopes 1. The Remembrance of his past Estate A Christian may stand wondring at the Change which God hath made in his Soul 1 Pet. 2.9 That ye should shew forth the Praises of him who hath called you out of Darkness into his marvellous Light The Light is the more marvellous because of the foregoing Darkness Past Miseries are sweet in the remembrance It will be a part of our happiness in Heaven to look back as Travellers in the Inn discourse of the dangers and dirtiness of the Way It is matter of renewed Joy to see how the Weeds of Sin are rooted out how the Buds of Grace begin to grow in the Garden of our Hearts No Man looketh on the Sea with more comfort than he that hath escaped the dangers of a Shipwrack as the Israelites when they saw the Egyptians dead on the shore sung a Song of Triumph so doth a Christian rejoice when he considereth his Change what he was what he is 2. His present Interest Sense and Feeling We have Mercies in Hand as well as Mercies in Hope something exhibited as well as promised God's Eternal Love with all the Blessings that issue thence of Justification Sanctification c. Paul triumphs in this Rom. 8.37 Nay in all these things we are more than Conquerors through him that loved us God hath adopted them to be Children Heirs of his Heavenly Kingdom if the World maketh War against them they have Peace with God they are in a reconciled Estate in frame of Heart they are regenerate they have the first Fruits of the Spirit sweet experience of Grace not only the Wine of Canaan but the Clusters of Canaan they have Communion with God tho banished from Men. It is the nature of the Mind to delight it self in the possession of any solid Good No Good can satisfy but the Supream this we are in part possessed of as soon as Grace is wrought in the Heart 3. His Future Hopes Heb. 3.6 If we hold fast the Confidence and the rejoicing of Hope firm unto the End We are Heirs apparent to the Crown of Heaven We may rejoice in what we possess we may Glory in what we hope for This ravisheth the Heart to think of it we shall have what infinite Mercy will bestow infinite Merit purchase and the ample Promises of the Reward hath revealed The Body of Sin will be destroyed and we shall be out of the reach of Temptations Secondly By what means it is maintained God hath appointed Graces and Ordinances for this End 1. Graces Faith Hope and Obedience 1. Faith it is a help to Joy it representeth the Excellency Truth and Reality of Spiritual Things That which we rejoice in must be good true present All Joy ariseth from the presence of some good either in actual Possession or firm Expectation Thus doth Faith Heb. 10.34 Knowing in your selves that in Heaven ye have a better and an induring Substance Faith is not an Opinion or wild Guess Heaven is a pleasing Fancy to a Carnal Man but it is a Reality a Substance an induring Substance to a Believer The World is a Fashion perishing moveable It is the nature of Faith to make Things absent present it giveth a Being to Hope it sets up a Stage in the Heart of a Believer where God is represented acting whatever he hath promised and this not by a naked Fiction or empty Speculation as a Man may frame Idea's of Things that never shall be as in the Dream and Dotage of a distempered Fancy they make a Soul as if seen with bodily Eyes Faith gives to its Object not only a naked Representation but an actual Presence 2. Hope This dependeth much on Faith it is an earnest elevation of the Mind to look for what Faith counteth real Now Hope ravisheth the Soul as if it had its Head above the Clouds Rejoicing in Hope Rom. 12.12 Joy is proper to Enjoyment but Hope serves instead of Enjoyment they feast and entertain their Souls with their glorious Hopes 3. Obedience Faith giveth the Title Hope the Sight Obedience the Evidence therefore it is necessary to the establishing of Joy Nay it hath an effective Influence it is God's Method first he poureth in the Oil of Grace before the Oil of Gladness Heb. 7.2 First being by Interpretation King of Righteousness and after that also King of Salem that is King of Peace Rom. 14.17 The Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Sin taketh away Joy and Peace the whole strength of Men and Angels cannot make the Conscience of a Sinner to rejoice Yea the Children of God must take heed that they do not violate Peace of Conscience by allowing the least Sin You are to walk so that you may be in a condition capable of Joy none walk sweetly but they that walk strictly Acts 9.31 They walked in the Fear of the Lord and in the Comfort of the Holy Ghost that is a sweet Couple 2. Ordinances I shall name them 1. The Word The Joy that Hypocrites have is from the Word Heb. 6.5 They have tasted the good Word of God A Temporary Faith findeth Joy in the Word all the fault is it is but a taste some slight experience which they do not continue and maintain Here is represented Fuel for Faith and Hope God's infinite Mercy Christ's infinite Merits the Glory of the Next World Joy it is as it were the Blaze of the Soul Love keepeth the Fire burning but now if we would have it blaze and flame up we must come to the Word this is the Bellows When the Angel preached the Gospel he said Luke 2.10 Behold I bring you glad tidings of great joy which shall be to all People We come to hear good News from Heaven tho an Angel be not the Messenger yet the Message is the same God openeth his Heart to us 2. Prayer wherein we open our Hearts to God it hath a pacative Virtue Many Psalms begun with Anguish end with Triumph as if he had received good News that his Affairs were altered Hannah when she had prayed her Countenance was no more sad 1 Sam. 1.18 God is the Father of Mercies the God of Consolations 2 Cor. 1.4 The nearer to him the nearer to the Fountain of Joy there are Joys felt in Prayer by retiring into God's Presence Psal. 16.11 In thy Presence there is fulness of Joy at thy right Hand there are Pleasures for evermore Heaven is a Place of Joy because of the constant Communion we have with God there God doth not love to send us away sad 3. Sacraments because of sweeter Experiences Cant. 1.4 We will be glad and rejoice in thee we will remember thy Love more than Wine They are sealing
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
Life no Man cometh to the Father but by me None can come to the Son but by the Father John 6.44 No man can come to me except the Father which hath sent me draw him And none can come to both but by the Spirit Unity is his Personal Operation Eph. 4.3 Endeavouring to keep the Vnity of the Spirit in the Bond of Peace The Father hath an hand in it Christ hath an hand the Spirit hath an hand Well then let us bless God that we have such a compleat Object for our Faith as Father Son and Spirit The Father bestoweth Christ on us and us on Christ as Marriages are made in Heaven The meritorious Cause of this Union is Christ the Mediator by his Obedience Satisfaction and Merit otherwise the Father would not look upon us and the Spirit is sent from the Father and the Son to bring us to the Father by the Son The Spirit worketh this Union continueth it and manifests it All the Graces of God are conveyed to us by the Spirit the Spirit teacheth comforteth sealeth sanctifieth all is by the Holy Ghost And so are all our Acts of Communion we pray by the Spirit if we love God obey God believe in God it is by the Spirit that worketh Faith Love and Obedience We can want nothing that have Father Son and Spirit whether we think of the Father in Heaven the Son on the Cross or feel the Spirit in our Hearts Election is of the Father Merit by the Son actual Grace from the Holy Ghost 1 Pet. 1.2 Elect according to the Foreknowledg of God the Father through Sanctification of the Spirit unto Obedience and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom the Beginning is from God the Father the Dispensation through the Son the Application by the Spirit It is free in the Father sure in the Son ours in the Spirit We cannot be thankful enough for this Priviledg Fourthly The End and Issue That the World may believe that thou hast sent me By the World is not meant the unconverted Elect for Christ had comprehended all the Elect in these Words Neither pray I for these alone but for them also which shall believe in me through their Word Verse 20. The Matter of his Prayer is that they may be one c. and the Reason that the World may believe that thou hast sent me So that by the World is meant the reprobate lost World who shall continue in final Obstinacy By believing is meant not true saving Faith but common Conviction that they may be gained to some kind of Faith a temporary Faith or some general Profession of Religion as John 2.23 24. Many believed in his Name when they saw the Miracles which he did But Jesus would not commit himself unto them because he knew all Men. And John 12.42 43. 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 For they loved the Praise of Men more than the Praise of God There Believing is taken for being convinced of the Truth of his Religion which he had established though they had no mind to profess it or if so yet they did not come under the full power of it But how is this the Fruit of the Mystical Union The Fruits of the Mystical Union are four to this purpose 1. Holiness Whosoever is in Christ is a new Creature 2 Cor. 5.17 Sanctification is a Fruit of Union 1 Cor. 1.30 For of him are ye in Christ Jesus who of God is made unto us Wisdom Righteousness Sanctification and Redemption And it is a means to convince the World Mark 5.16 Let your Light so shine before Men that they seeing your good Works may glorify your Father which is in Heaven 1 Pet. 2.12 Having your Conversation honest amongst the Gentiles that whereas they speak evil of you as of evil-doers they may by your good Works which they shall behold glorify God in the Day of Visitation 1 Pet. 3.1 Likewise ye Wives be in Subjection to your own Husbands that if any obey not the Word they also may without the Word be won by the Conversation of he Wives 2. Unity 1 Cor. 12.13 For by one Spirit we are all baptized into one Body To endear us to himself and to one another as Fellow-members Christ would draw us into one Body John 13.35 By this shall all Men know that ye are my Disciples if ye have Love one to another Aspice ut se mutuò diligunt Christiani Oh the mighty Charity that was among the Primitive Christians Acts 4.32 And the Multitude of them that believed were of one Heart and of one Soul Divisions in the Church breed Atheism in the World 3. Constancy in the Profession of the Truth Jude 1. To them that are sanctified by God the Father and preserved in Jesus Christ and called We are preserved in Christ as Wine in the Hogs-head being in the Cabinet where God's Jewels are kept Now this is taking with the World 4. Special Care of God's Providence God keepeth them as the Apple of his Eye Dan. 2.47 Of a truth it is that your God is a God of Gods and a Lord of Kings and a Revealer of Secrets seeing he could reveal unto you this Secret 1 Cor. 14.25 And thus are the Secrets of his Heart made manifest and so falling down on his Face he will worship God and report that God is in you of a truth Dan. 3.28 Blessed be the God of Shadrach Meshech and Abednego who hath sent his Angel and delivered his Servants that trusted in him and hath changed the King's Word and yielded their Bodies that they might not serve nor worship any God except their own God Dan. 6.27 He delivereth and rescueth and he worketh Signs and Wonders in Heaven and in Earth who hath delivered Daniel from the Power of the Lions Joshua 2.11 And as soon as we had heard these things our Hearts did melt neither did there remain any more Courage in any Man because of you for the Lord your God is God in Heaven above and in Earth beneath Acts 5.12 13 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People and they were all with one accord in Solomon 's Porch and of the rest durst no Man join himself to them but the People magnified them And Believers were the more added to the Lord Multitudes both of Men and Women Doctr. That the general Conviction which the lost World hath of the Truth of Christianity is a very great Blessing to the Church Christ here prays for it let them be one and why that the lost World who are left out of his Prayer may believe that thou hast sent me that they might not count Christ to be an Impostor nor the Doctrine of the Gospel a Fable And what Christ prayed for he had promised before for as good
far from the Kingdom of God they approve things that are good but they have no mind to take hazard and lot with Christ. 5. If there should be a Profession there is no Power The Net draws bad Fish as well as good There are mixtures in the Church Many revere Godliness but were never acquainted with the Virtue and Power of it Many have an excellent Model of Truth and make a Profession as plausible and glorious in the World as possibly you can desire yet they never knew the Virtue of this Religion it never entred into their Heart 1 Cor. 4.20 For the Kingdom of God is not in Word stands not in plausible Pretences but in Power 1 Thess. 1.5 For our Gospel came not unto you in Word only but also in Power You know the State of Men were represented by Christ in the Parable of the two Sons Mat. 21.28 29 30. A certain Man had two Sons and he came to the first and said Son go to work to day in my Vineyard He answered and said I will not but afterwards he repented and went And he went to the second and said likewise And he answered and said I go Sir and went not Oh there be many that say I will go that pretend fair that are convinced so far as to make a Profession yet never bring their Hearts seriously to addict themselves to God to walk in his Ways and keep his Charge there is no real change of Heart no serious bent of Soul towards God 6. If there be some real Motions as there may be in temporary Believers for we must not think all is Hypocritical yet it is not intire Mark 6.20 Herod did many things and heard John Baptist gladly His Heart and his Profession went a great way together till he was to part with his Bosom-Lust John was safe till he touched upon his Herodias then Conviction grows furious and he turneth into a Devil Therefore take heed of meer Conviction Vse 4. To press the Children of God to express such Fruits of their Union with Christ that they may convince the World Christ prays not only that the World may be convinced but that it might be by those that are real Members of his Mystical Body that they may have a Hand to further it What are the Fruits of the Mystical Union that you may convince the World 1. Love and mutual serviceableness to one another's Good When we live as Members of the same Body that have a mutual care for one another then we shall bring a mighty Honour and Credit to Religion and can with Power give Testimony to the Truths of Christ. Acts 2.44 And all that believed were together and had all things common When Christians were of One Mind and Heart they had all things common O it is a mighty convincing thing when all those that profess Godliness labour to carry on the same Truths and Practices Divisions breed Atheism in the World The Lord Jesus knew it and therefore he prays Let them be all one c. that the World may believe that thou hast sent me We never propagate the Faith so much as by this Union Divisions put a great stop to the progress of Truth When contrary Factions mutually condemn one another it is a wonder any are brought off from their vain Conversations The World is apt to think there is no such thing as Religion and one sort is no better than another they see the World cannot agree about it therefore they stay where they are 2. Holiness and Strictness of Life and Conversation there is a convincing Majesty in it natural Conscience doth homage to it where ever it findeth it Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist Why because he was a strict Preacher No but because he was a Just Man Mark 6.20 When you live thus holily and accomplish the Work of Faith with Power then the Lord Jesus is glorified in you 2 Thess. 1.11 12. 3. When you can contemn the Baits of the World and Allurements of Sense this is a mighty Argument to convince the World that you have higher and nobler Principles you are acted by and better Hopes you are called to Tho you have not divested and put off the Interests of Flesh and Blood for you are not Angels yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of 1 Pet. 4.4 They think it strange that you run not with them into all excess of Riot They have the same Interests and Concernments and yet how mortified how weaned are they from those Things which others go a whoring after sure they have a felicity which the World knoweth not of they dread and admire this tho they hate you 4. A Chearfulness and Comfortableness in the midst of Troubles and deep Wants when you can live above your Condition take joyfully the spoiling of your Goods Heb. 10.34 and bear Losses with an equal mind for you are not much troubled with these Things then you live as those that are called to a higher Happiness 5. To be more faithful in the Duties of your Relations The Fruits of the Mystical Union run to every part of the Spiritual Life None commend their Religion so much as those that make Conscience of the Duties of their Relations that they may carry themselves as becomes Christians Husbands and Wives Parents and Children Masters and Servants So poor Servants make the Doctrine of the Lord Jesus Christ comely Tit. 2.10 That ye may adorn the Doctrine of God our Saviour in all things And the Apostle saith Men that do not obey the Word may without the Word be won by the Conversation of their Wives 1 Pet. 3.1 Worldly Men have been much gained by the Lives of Religious Persons Thus you propagate the Truth by carrying your selves usefully in your Relations This hath been ever the Glory of Religion as it was in the Primitive Times Austin makes this Challenge Vbi tales Imperatores c. Let all the Religions in the World shew such Emperors such Captains such Armies such Managers of Publick Treasury as the Christian Religion The World was convinced there was something Divine in them O! it is pity the Glory of Religion should fall to the ground in our days and that the quite contrary should be said none such careless Parents as those that seem to be touched with a sense of Religion None so disobedient to Magistrates none such disobedient Children to Parents as those that seem to be called to Liberty with Christ Therefore if you would honour Christ and propagate the Truth keep up this Testimony and convince the World 6. A Constancy in the Profession of Faith You should live as if Christ and you had one common Interest Sure they believe Christ was sent from God and able to reward them else why should they sacrifice all their Interests for his sake It is said Rev. 12.11 The
that followed Christ in his Life-time for the Loaves Joh. 6.26 when Honours and Conveniences and Interests look that way But to own him then when the Powers of the World the Heads and Rulers of the Church are against him when the Stone is refused by the Builders this is Praise-worthy Now the Reasons are two It is a sign God hath a great Love to them and it is a sign of their great Love to God of his choice and their sincerity There are two things hinder us from the sight of Truth Prejudices and Interests now it is a sign of the special Direction of God's Spirit when we can overlook Prejudices and it is a sign of our unfeigned Zeal when we can deny Interests 1. It is an Argument of God's Love to us This looketh like Election Mat. 24.24 If it were possible they shall deceive the very Elect. There are some Favorites whom God taketh into his special Care that he may shew them his Counsel and lead them into all Truth In Times when Error is so countenanced and appeareth with a plausible Face it is a matter of great skill to find out the Truth There are some choice Ones to whom God manifests himself when others are left to perish in their own ways So it is said Psal. 25.14 The Secret of the Lord is with them that fear him By the â—â—cret of the Lord is not meant the Counsels of his Providence they are revealed but to a few to the Prophets this is a Promise common to all that fear him therefore by it is intended the Counsels of the Word those that are his Favourites that lie in his Bosom they shall know his Secrets as the Disciples when they would know any thing of Christ pointed to the Disciple whom Jesus loved John 13.23 24. Now there was leaning on Jesus Bosom one of the Disciples whom Jesus loved Simon Peter therefore beckoned to him that he should ask who it should be of whom he spake 2. It is an Argument of our Sincerity to own God in Times of publick Contest when it is dangerous to own him There are some times when God crieth Who is on my side Exod. 32.26 when he calleth upon us to manifest our selves and Providence calleth for a Publick Acknowledgment Errors by God's Permission are sent into the World to try us The Lord trieth you to see if you will be led by every Fancy and swim with the Stream Many times the Delusion is very strong that our Trial may be the greater so 1 Cor. 11.19 There must be Heresies that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved may be made manifest among you Winds are let loose to try who are Chaff who are solid Grain especially an Error backed with Power as when the Tree is shaken rotten Apples fall down such Times discover Hypocrites Prov. 26.26 Whose Hatred is covered by Deceit his Wickedness shall be shewed before the whole Congregation But now it is a great Argument of Sincerity to own the Truth when the Error is so plausible and the Inconvenience is great 1 Kings 19.10 I have been very jealous for the Lord God of Hosts because the Children of Israel have forsaken thy Covenant thrown down thine Altars and slain thy Prophets with the Sword and I even I only am left and they seek my Life to take it away When we are left alone to Contest that is a great trial Vse 1. Information 1. That true Zeal is not seen so much in fighting with antiquated Errors as in being established in the present Truth 2 Pet. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The present Truth of that Age was to acknowledg Christ to be the Messiah When Truths are upon the Stage then to give our Testimony to them this is to be God's Witnesses To declaim against the Errors of former Ages is but a safe and wary Zeal The Jews that opposed Christ yet pleaded for the Prophets slain by their Fathers Corah Dathan and Abiram were as hateful to them as Judas to us but they had no Eyes to see for the present Christ taxeth the Hypocrisy of them that maligned the living Prophets and garnished the Tombs of the Dead Mat. 23.29 It is no thank to own Christ in the Day of his Exaltation as when he is opposed and slighted Old Truths are only opposed by Natural Prejudices but present Truths by carnal Interests 2. That it is a great Folly in them that will profess nothing till the World be agreed Laziuess is apt to pretend want of Certainty This is the old Prejudice Chrysostome bringeth in an Heathen disputing I would fain become a Christian but there are so many Divisions among you that I know not what to chuse Men are loth to put themselves to the trouble of Prayer and search and would have all fitted to their Hands and therefore till all be agreed keep themselves in a wary reservation Should a Traveller stand still because he meeteth with many Ways Jer. 6.16 Thus saith the Lord Stand ye in the way and see and ask for the old Paths Where is the good Way and walk therein and ye shall find rest for your Souls Or should a Man that is sick refuse Physick till all Physicians be of one Mind It is your Duty to search and it is praise-worthy to own Christ in Times of Contest 3. It informeth us that a Multitude is no excuse because all went that way We should own Christ tho the World know him not tho it hate him tho it persecute him We should have an Eagle-Eye The old World was not spared for the Multitude there were but eight Persons of another Judgment We often presume that many Eyes see more than one and so spare the labour of Examination but one Man that hath the use of his Eyes seeth more than a thousand blind Men and often-times it falleth out that a few find the true way Mat. 7.14 Strait is the Gâ—â—e and narrow is the Way that leadeth unto Life and few there be that find it Therefore it is brutish to follow the Track We should examine because mostly the World is out and the Maltitude followeth that which is Evil nay it is rather a ground of suspicion the most are not the best Vse 2. It presseth us to be more earnest to get a clear and satisfactory Knowledg in the Controversies of the Age in the Truths that are now upon the Stage To that end 1. Desire the direction of Christ and consult with him As the Woman of Samaria John 4.20 Our Fathers worshipped in this Mountain and ye say that in Jerusalem is the place where Men ought to worship Whether Zion or Geâ—â—zâ—m Present it often to Christ. Prayer is the best way to get Satisfaction and our Doubts are best solved by consulting with the Oracle You can have no certain Light from Men without his Illumination 2. Search and prove all things 1 Thess. 5.21 Prove all things hold fast that which is good We should stand in
not only came into our Natures but he must come into our Hearts This Union is common to all tho I confess it is only reckoned and imputed to the sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren And to the Children of God Heb. 2.14 Forasmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same 9. It is not a mixture as if Christ and we were confounded and mingled our Substances together That is a gross Thought and suiteth with the Carnal Fancies of a Corporal eating his Flesh and drinking his Blood We are not mixed his Substance with ours and ours with his he remaining still a distinct Person and we distinct Persons 10. It is not a Personal Union as of the two Natures in the Person of Christ. We are not united to Christ so as to make one Person but one Mystical Body 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. The whole is Christ Mystical but every Believer is not Christ. Thus I have endeavoured to remove all gross and unworthy Thoughts But now Secondly Positively What it is I Answer We cannot fully tell till we come to Heaven then we shall have perfect knowledg of it then Christ is all in all John 14.20 At that day ye shall know that I am in the Father and you in me and I in you Then our Union is at the height But for the present we may call it an Union of Concretion and Coalition for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted into him Rom. 6.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to the Lord 1 Cor. 6.17 It is immediatly with Christ we are united to Father and Spirit but by Christ as the Foot is united to the Head but by the intervention of other Members So we are united to the Father and the Spirit but by Christ as an Arm or Foot of the Son belongeth to the Father but as the Son belongeth to the Father The Love of the Father is the Moving Cause of it the Spirit is the Efficient Cause of it but it is with Christ. And it is by way of Coalition as things are united So as they may grow and live in another as the Branches grow in the Vine and the Members being animated and quickned by the Soul grow in the Body so are we united with Christ as our Vital Principle that we may live and grow in him that we might live in him Gal. 2.20 I live yet not I but Christ liveth in me and grow in him Ephes. 4.15 16. But speaking the Truth in Love may grow up into him in all things which is the Head even Christ. From whom the whole Body fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love So that this is enough in general to call it an Union of Concretion and Coalition such an Union whereby Christ remaineth and liveth and dwelleth in us as a Vital Principle As the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cause and Principle of Life to the Body so is Christ to us Before God breathed the Soul into Adam his Body tho otherwise organized and formed lay but as a dead Lump without Breath and Life but no sooner was the Soul put into him but he began to live So Christ being mystically united inableth us to live to act to grow and increase more and more More particularly to open it to you is hard because it is a great Mystery Life Natural is a Mystery not sufficiently explained much more Life Spiritual But now First I shall shew how it is wrought and brought about and in what Order For there is a difficulty there to be cleared For since Union is said to be by Faith Ephes. 3.17 That Christ may dwell in your Hearts by Faith And Faith is an Act of Spiritual Life it seemeth there is Life before our Union with Christ So that this Union seemeth to be the Effect rather than the Cause of the Spiritual Life and some say it is the Effect of the Beginning and the Cause of the Continuance and Increase of it and conceive the Order thus That Christ is offered in the Gospel and by receiving Christ we come to be united to him and then to be possessed of his Righteousness and receive further influences of Grace and that the first beginning of Spiritual Life is not from Union but Regeneration by virtue of which Faith is given to us that we may be united to Christ. But I suppose this Method is not right Briefly then for the manner and order how it is wrought take it thus Union it is by the Spirit on Christ's part and Faith on ours he beginneth with us as the most worthy as having a quickning and life-making Power in himself 1 Cor. 15.45 The last Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning Spirit By the Spirit he infuseth Spiritual Life the first Act of which is Faith that is the first Grace that acteth upon Christ and maketh the Union reciprocal that so in him we may have Righteousness and Grace Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith All Graces flow from Union with Christ so doth Faith Believing is an Act of the Spiritual Life but it is at the same instant of time and not before The first Band of Union is the Spirit for the Gift of the Spirit is the Cause of Faith and every Cause is before the Effect in Nature tho not in Time for Positâ causâ in actu ponitur effectus But the Spirit is not given us in the least moment of Time before the being of Faith for the Spirit being infused immediatly excites Faith to take hold of Christ. Secondly What is that Act of Faith by which we close with Christ I Answer The apprehending embracing taking hold of Christ To as many as received him c. John 1.12 trusting him with our Souls that is the Faith that gives us an Interest in Gospel-Privileges But what is this receiving Christ I Answer Receiving presupposeth Offering it is a Consent to what is offered an Accepting of what is given Receiving is a word used in Contracts and noteth the Consent of one Part to the Terms which the other offereth The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract as a Woman accepteth a Man for her Husband so do we receive Christ. When a Man's Affections are set upon a Woman he sendeth Spokesmen to tell her of his Love and that he is ready to give her an Interest in himself
of his wine as to the progress of it 1 Cor. 15.34 Awake to righteousness and sin not Rouse up your selves out of this drowsie condition of sin to a lively exercise of Grace 3. The tendency and end of it Col. 3.1 If ye then be risen with Christ seek the things that are above where Christ sitteth at the right hand of God SERMON V. ROM VI. 6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin IN this Verse the Apostle explaineth how we are planted into the likeness of Christs Death Knowing this that our old man is crucified with him c. In the words 1. A Truth represented That our old man is crucified with him 2. The manner of applying and improving this Truth For the former Branch 1. Christs undertaking Our old man is crucified with him 2. The Fruit and End of it That the body of sin might be destroyed 3. The Obligation lying upon us That we might no longer serve sin Or 1. What Christ doth he was crucified And our old man crucified with him 2. What the Spirit doth That the body of sin might be destroyed that is the Reign of it broken the Power of it weakened yet more and more Acts prevented Habits cast off 3. What we must do That henceforth we may not serve sin Doctrine That the Reign of sin would be sooner broken if we did seriously consider and believe the great End of Christs Death and undertaking on the Cross. This will appear 1. By explaining the several Branches of the Text. 2. Giving Reasons 1. In the Explication take notice of First The Truth represented which is expressed in three Branches 1. What Christ doth or his intention and undertaking on the Cross. Our old man is crucified with him Where observe I. That sin within us is called an Old man partly because it is born and bred with us it had its rise from Adams Fall and is ever since conveyed from Father to Son unto all who are descended from Adam Rom. 5.12 Wherefore as by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Partly because this natural corruption which we inherit from the first Man is opposite to that new Man which consisteth in Knowledge Righteousness and true Holiness Eph. 4.22 24. That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts And that ye put on the new man which after God is created in righteousness and true â—oliness And Col. 3.9 10. Seeing that ye have put off the old man with his deeds and have put on the new man which is renewed in knowledge after the image of him that created him So that the Old man is that perverse temper of Soul which was in us before we had the knowledge of Christ or embraced him by Faith Partly because it is an antiquated thing as is upon the declining hand and hasteneth in the Regenerate as men in their old age to its own ruine and destruction 2 Cor. 5.17 Old things are passed away behold all things are become new 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump 2. This Old man must be crucified that is the kind of death which it must dye Sometimes the destruction of sin is called a mortifying of sin that implyeth a putting to death in the general or a killing the love of sin in our Souls sometimes a crucifying of sin that sheweth the particular kind of death we must put it to and this for a double reason Partly to shew our conformity and likeness to Christs Crucifixion Partly because it expresseth the nature of the thing it self the Cross bringeth pain and death So is sin weakened by godly sorrow which checketh the sensual inclination The strength and life of sin lyeth in a love of pleasure and one special means to mortifie it is godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Those that have tasted the bitter waters are more easily induced to forsake all known sin Well then sin must be crucified a man fastened to the Cross suffereth great pain his strength wasteth and his life droppeth out with his blood by degrees So sin is not subdued but by constant painful endeavours not by feeding the flesh with carnal delights but by thwarting it watching striving against it bemoaning our selves because of it and so by degrees the love of it is not only weakened but deadned in our Souls If it be tedious and troublesom nothing that hath life will be put to death without some struggling we must be content to suffer in the flesh Christ suffered more and none but he that hath suffered in the flesh ceaseth from sin 1 Pet. 4.1 You make it more painful by dealing negligently in the business and draw out your vexation to a greater length the longer you suffer the Canaanite to live with you the more doth it prove a thorn and goad in your sides Our affection increaseth our affliction your trouble endeth and your delight increaseth as you bring your Souls to a thorough resolution to quit it Quà m suave mihi subiâ—ò factum est carere suavitatibus nugarum No delight so sincere as the contempt of vain delights The crucified mans pains end when death cometh 3. This Old man was crucified with Christ. This Phrase and manner of speech is difficult and therefore must be explained 1. That Christ was crucified for us in bonum nostrum for our good is past dispute with Christians Surely he hath born our griefs and carried our sorrows Isa. 53.3 he endured the punishment which sin had made our due 2. That he stood before the Tribunal of God representing us and so dyed loco vice omnium nostrî in the room as well as for the good of his people should as little be doubted 2 Cor. 5.14 For if he dyed for all then were all dead that is in him he dyed not on the Cross as a private but a publick Person 3. Christ dyed not only to expiate our guilt but to take away the power of sin at least the end of Christs suffering and dying on the Cross for our sins was to purchase Grace that we might crucifie sin that is forsake it with grief and shame Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself that is not only to expiate the guilt of our sins but to abolish the power of them He came to redeem us from the slavery of sin Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity 4. Assoon as we are regenerated and converted to God there is a closer application of the Death of
wean us from worldly happiness To make us meet to be partakers of the inheritance of the Saints in light Col. 1.12 Vessels of mercy which he had afore prepared unto glory Rom. 9.23 In time you shall be delivered see that you have the beginning and first-fruits and that you daily grow in grace 2. With earnest Longing Rom. 7.23 O wretched man that I am who shall deliver me from this body of death 2 Cor. 5.2 In this we groan earnestly desiring to be cloathed upon with our house which is from heaven 3. As to Faith 1. Fix it and be at a greater certainty against all doubts and fears not only as to your interest but the truth of the promise of eternal Life These doubts may stand with a sincere Faith but not a confirmed Faith we have much of the Unbeliever in our bosoms venture all your happiness temporal and spiritual upon this security 2. Improve it it is the work of Faith to overcome the World and the Flesh 1 Joh. 5.4 5. This is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God to over-rule our sense and appetite and to teach us to make nothing of all that would disswade us against our heavenly interest Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the ministry which I have received of the Lord Jesus to testifie the Gospel of the grace of God This is the true Mortification SERMON VIII ROM VI. 9 10. Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him For in that he dyed he dyed unto sin once but in that he liveth he liveth unto God THAT I may the better explain the drift of these words let us take the Apostles Method along with us His intent is to prevent an abuse of the Doctrine of the Gospel which publisheth the free Grace of God to Sinners Where sin abounded grace did much more abound From hence some did infer That therefore under the Gospel they might take liberty to sin the more their sins were and the greater they were the more they should occasion God to manifest the abundance of his Grace upon them The Apostle answereth this 1. By way of Detestation Shall we continue in sin that grace may abound God forbid 2. By way of Confutation the Argument by which he confuseth it is our Baptismal Vow and Engagement How shall they that are dead to sin live any longer therein To clear this he explaineth our Baptismal Vow in the two branches of it dying to sin and living to righteousness the one direct and the other consequential directly we are baptized into the death of Christ vers 2. but so as that we also rise again to newness of life vers 4 5. for we are united to Christ as dying anâ— rising and we are by virtue of the Union to express a conformity to both vers 5. For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection He proveth the former part vers 6 7. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin for he that is dead is freed from sin The latter he begins to prove vers 8. If we be dead with Christ we believe that we shall also live with him How live with him As our spiritual death was answerable to the Death of Christ so our spiritual Life must be answerable to his Resurrection from the Dead as we have a Copy and Pattern for the mortifying sin in his Death so we have also a Copy and Pattern for newness of life in his Resurrection and therefore we do not in vain believe that we shall live spiritually and eternally with him Knowing that Christ being raised from the dead dyeth no more death hath no more dominion over him for in that he dyed he dyed unto sin once but in that he liveth he liveth unto God The better to state the Analogy and Proportion between Christs Resurrection and our rising to the Life of Grace first and then of Glory afterward The Life of Christ after his Resurrection is set forth by two thiâ—â—â— 1. The Perpetuity or Immortality of it 2. The Perfection and Blessedness of it 1. The Perpetuity and Immortality of it is delivered in three expressions First Actual dying again is denied Christ being raised from the dead dyeth no more Christs Resurrection was not a return to a single Act of Life or Life for a while to shew himself to the World and no more but to an immortal endless estate Secondly His further liableness or subjection to death is denied Death hath no more dominion over him That is thus expressed for two reasons 1. Death had once dominion over Christ when he gave up himself to dye for us he for a while permitted yea subjected himself to the power of it but Christ overcame death and put an end to its power by his Resurrection Acts 2.24 Whom God raised up having loosed the pains of death because it was impossible that he should be holden of it 2. To shew that Christ dyed not only to expiate sin but to take away the dominion and power of it in Believers therefore it is said Death hath no more dominion over him he took away sin by which death reigneth he did enough both as to the satisfying Gods Justice and our Deliverance Thirdly Any further need of his dying again is denied In that he dyed he dyed unto sin once that is he hath done his work his Death needeth not to be repeated he dyed to sin once not in regard of himself for in him was no sin but as charged with the sins of his people he sufficiently took away sin both as to guilt and power 2. The Perfection and Blessedness of his Life is intimated In that he liveth he liveth unto God This expression may imply either the Holiness of his Life in Heaven or the Blessedness of it First The Holiness when Christ was raised from death to life again he liveth to God wholly seeketh to promote his Glory in the World he liveth with God and to God with God as he is sat down at the right hand of Majesty and administreth the Mediatorial Kingdom for his Glory as indeed God hath a great deal of Honour from Christ as Mediator Phil. 2.11 That every tongue should confess that Jesus Christ is Lord to the glory of God the Father 2. The Blessedness of it Christ always lived to God even before his Death Joh. 8.29 And he that sent me is with me the Father hath not left me alone but I do always those things that please him Why then is he said after his Resurrection to live to God Answ. As freed from
nothing should be more free and voluntary Cant. 2.16 I am my beloveds and my beloved is mine Thus freely and willingly should we resign our selves to him 2. It must be out of a deep sense of his Love and Mercy Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice c. and especially his great Love in Christ 2 Cor. 5.14 For the love of Christ constraineth us because we thus judge c. There must be thankfulness in the Resolution to become the Lord's for no bands will so strongly hold us to our Duty as the bands of Love when the Soul is filled with admirations of his Grace and the ravishing sense of the wonders of his Love in Christ we do most kindly heartily and thoroughly surrender our selves to God 3. It must be with grief and shame that his Right hath been so long detained from him and that we have wasted so much of our time and strength in the service of sin 1 Pet. 4.1 2 3. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That he no longer should 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 lasciviousness lusts excess of wine revellings banquettings and abominable idolatries Therefore we should the more earnestly make restitution O how sad a thing is it to grow old and grey-headed in the Devils service and to spend the fresh and flower of our time so vainly and unprofitably Alas how hath our time strength and parts been wasted and unprofitably imployed Let us at length seek to do as much for God as ever we have done for sin 4. This Resolution must be full and entire of all that you are and have All your Faculties 1 Cor. 6.19 20. Ye are not your own ye are bought with a price Therefore glorifie God with your bodies and souls which are Gods All that the Soul can do and the Body can do it is all due to God and all to be devoted to him In every state Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Whatever you are and have you must have that and be that to God living dying sickness health in prosperity in adversity in every action Zech. 14.20 21. In that day shall there be upon the balls of the horses HOLINESS TO THE LORD and the pots in the Lords house shall be like the bowls before the Altar yea every pot in Jerusalem and Judah shall be Holiness to the Lord of Hosts There must be Gods impress on all we do our Civil and Sacred actions all Reserves are hypocritical what one Faculty you keep back from God you do what you can to cut it off from his Blessing Would you be contented if God should take the Soul to Heaven and leave the Body in Hell or the contrary What estate is not given to God is not sanctified what action is not ordered towards him as our last end is not rewarded so that you give all or none rightly 5. The end why we give up our selves to God is to be governed disposed and ordered by him to be what he would have us to be and to do what he will have us to do to submit our selves to his disposing Will and subject our selves to his commanding Will. First To submit our selves to his disposing Will or the Dominion of his Providence Let God carry you to Heaven in what way soever he pleaseth if by many afflictions or sharp pains and infirmities of body you dare not prescribe to God You must say as Christ Heb. 10.5 6. A body hast thou prepared for me Lo I come to do thy will God is wise and knoweth that if we had a more healthy body we might be in danger of neglecting the Soul or if we had more of the World we should neglect Heaven Therefore you must except nothing out of your resignation better the Body be pained than the Soul lost the thorn that sticketh in the flesh may occasion rich experiences of Grace It may be God will have you to glorifie him by Martyrdom Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death that is either by living in the body to preach the Gospel longer or signing the Truth of his Blood if he died So see Davids resignation 2 Sam. 15.26 Let the Lord do unto me what seemeth good to him So we should humbly submit to the good will of God Dan. 3.18 But if not Be it known unto thee O King that we will not serve thy Gods nor worship the golden image that thou hast set up They yielded their bodies to be burned that they might not serve any gods but the Lord. Secondly To subject our selves to his commanding Will or to do what he will have us to do This is principally considered here we give up our selves to God that our bodies may be imployed as instruments of Righteousness All external Duties or fruits of our Love to God in Christ are acted by the Body therefore we resign up our selves to him to obey him in these things surely it is meet that God should rule the Creatures that he hath made therefore we should be able to say as the Psalmist Psal. 119.94 I am thine save me for I have sought thy precepts One that maketh Conscience of his resignation to God will be careful both to know and do his will Paul assoon as he was smitten with Conviction cryes out Acts 9.6 Lord what wilt thou have me to do 5. When you have thus dedicated your selves to God you must use your selves for him for the sincerity of our Dedication is known by our Use. Many give up themselves to God but in the use of themselves there appeareth no such matter they use their tongues as their own to talk what they please their hearts as their own to think and desire what they please their bodies their wealth their time their strength as if it were all their own and the hand of Consecration had never been upon them Psal. 12.4 Our tongues are our own who is Lord over us This is the language not of their mouths but of their lives these re-assume the possession of that which they had surrendred to the Lord. No you have as to disposal lost all property in your selves and must look upon your selves ever after not as your own but Gods they are vessels set apart for the masters use 2 Tim. 2.21 and accordingly we must live not to our selves but to God 2 Cor. 5.15 And that he dyed for
he may devour with the World Jam. 4.4 Know ye not that the friendship of the world is enmity with God whosoever therefore will be a friend to the world is the enemy of God with the Flesh Rom. 7.15 For that which I do I allow not for what I would that I do not but what I hate that do I there is the strife described Now we resist 1. By strength of resolution Dan. 3.18 We will not serve thy gods nor worship the golden image which thou hast set up Psal. 39.1 I said I will take heed unto my ways that I offend not with my tongue 2. Partly by hazarding our temporal interests Heb. 12.4 Ye have not yet resisted unto blood striving against sin Rev. 12.11 They overcame by the blood of the Lamb and by the word of their testimony and they loved not their lives unto the death 3. By opposing gracious considerations Gen. 39.9 How shall I do this wickedness and sin against God 1 Joh. 2.14 Ye are strong and the word of God abideth in you and ye have overcome the wicked one by opposing reasons out of Scripture or arguing strongly against sin 4. By praying or crying strongly for help when we are sensible of the burden of sin Rom. 7.24 O wretched man that I am who shall deliver me from this body of death 5. But chiefly by being acquainted with all the Christian Armor and the use of it we must not go one day unarmed but be armed cap-a-pee with the Helmet of Salvation which is Hope the Breast-plate of Righteousness the Girdle of Truth the Shoes of the Preparation of the Gospel of Peace the Shield of Faith the Sword of the Spirit The Apostle beginneth with First The Girdle of Truth whereby is meant a sincere and honest intention to be what we seem to be Satan useth wiâ—es but we must not imitate our Adversary in deceit but labour for Truth of Heart which as a Girdle is strength of the loins Secondly The Breast-plate of Righteousness which is a Principle of Grace inclining us to obey God in all things or a fixed purpose and endeavour to give God and man their due This secureth the breast or vital parts Thirdly The Feet must be shod We meet with rough ways as we are advancing to Heaven and Souldiers had their Greaves or brazen Shoes to defend from sharp-pointed Stakes fixed by the Enemy in the ground over which they were to march This Preparation is a readiness of mind to suffer any thing for Christ this is built on the Gospel of Peace Acts 21.13 Then Paul answered What mean ye to weep and break my heart for I am ready not to be bound only but also to dye at Jerusalem for the name of the Lord Jesus 1 Pet. 3.15 Sanctifie the Lord God in your hearts and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear We must be ready to confess Christ in Persecutions and dangers When we have a sense of our peace and friendship made up between God and us by Jesus Christ and our great and eternal interests are once setled what need a Believer fear Fourthly The Shield of Faith which covereth the whole body a sound belief of the Mysteries of the Gospel and the Promises thereof especially a clear sight of the World to come They that have such a Faith see a sure foundation to build upon On the one side the Righteousness of Christ or the Promises of the Gospel to a penitent Believer of Pardon of strength to maintain Grace received and finally of eternal Life on the other side Threats to impenitent and sensual persons Fifthly The Helmet of Salvation which is a well grounded hope of eternal Life 1 Thess. 5.8 But let us who are of the day be sober putting on the breast-plate of faith and love and for an helmet the hope of salvation This maketh a Christian hold up his head in the midst of all encounters and sore assaults he that often looketh above the Clouds and expecteth within a little while to be with God in the midst of the Glory of the World to come why should he be daunted Sixthly The Sword of the Spirit This is a Weapon both offensive and defensive it wardeth off Satans blows and maketh him fly away wounded and ashamed If Satan saith O it is too soon to mind Religion he hath the word ready Eccles. 12.1 Remember thy Creator in the days of thy youth If that it is too late then Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life If that his sins are too great or too many to be pardoned then Isa. 55.7 Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon If Satan tempt him to live sensually Rom. 8.13 If ye live after the flesh ye shall dye If to defile himself with base Lusts 1 Thess. 4.3 4. This is the will of God even your sanctification that ye should abstain from fornication That every one of you should know how to possess his vessel in sanctification and honour If to a negligent careless Profession then Phil. 2.12 Work out your own salvation with fear and trembling 1 Thess. 2.12 That ye would walk worthy of God who hath called you unto his kingdom and glory If to despondency and fainting 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness SERMON XVI ROM VI. 15 What then shall we sin because we are not under the Law but under Grace God forbid HERE the Apostle preventeth an absurd Conclusion which might be inferred by people of a libertine Spirit from what he had said in the former verse either from the first or the last clause the Priviledge or the Reason from either carnal men might collect what might be matter of security to them in sin either because of the Priviledge Sin shall not have dominion over you therefore they might let loose the reins sin should not reign and consequently not damn Or else from the Reason Ye are not under the Law but under Grace the Negative part might seem to infer an exemption from the Duty of the Law the Positive But under Grace which provideth pardon for the lapsed they might infer hence that therefore they might sin impunè without any fear of punishment So that in short three Doctrines of Grace are apt to be abused First The free Pardon or exemption from Condemnation which the new Covenant hath provided for Sinners therefore they might sin securely no harm would come of it Secondly The Liberty and Exemption from the Rigour of the Law which requireth things impossible at our hands under the penalty of the Curse as if this had freed us from all manner
exercised with many vexations and sorrows But the relicks of the corruption were his greatest burden not when shall I come out of these afflictions but who shall deliver me from this body of death 2. By endeavours and striving against it There may be some dislike of sin in a natural heart for conscience will sometimes take Gods part and quarrel against our lusts otherwise a wicked man could not be self-condemned and hold the truth in unrighteousness but checks of conscience are distinct things from the repugnancies of a renewed heart a wicked mans conscience telleth him he should do otherwise when his heart inclineth him to do so still But a renewed heart hateth sin and therefore there is a constant earnest endeavour to get it subdued and doth watch pray plead for God use means dare not rest in sin or live in sin Yea 3. Prevail against it so far that the heart is never turned away from God to sin 1 John 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 His heart cannot easily be brought to it he looketh upon it as a monstrous incongruity Gen. 39.9 How can I do this great wickedness and sin against God! 2 Cor. 13.8 For we can do nothing against the truth and Acts 4.20 For we cannot but speak the things which we have seen and heard There is a natural cannot and a moral cannot the natural cannot is an utter impossibility the moral cannot is a great absurdity the new life breedeth such an aversion of heart and mind from sin such constant rebukes and dislikes of the new nature A Child of God is never in a right posture till he doth look upon sin not only as contrary to his duty but his nature they have no satisfaction in themselves till it be utterly destroyed 3. As a spirit of love the great work of the spirit is to reveal the love of God to us and to recover our love to God for the spirit cometh to us as the spirit of Christ by vertue of his redemption now the infinite goodness and love of God doth shine most brightly to us in the face of our Redeemer in the great things which he hath done and purchased for us and offered to us we have the fullest expression and demonstration of the love of God which we are capable of and which is most apt to kindle love in us to God again Rom. 5.8 God commendeth his love to us that while we were yet sinners Christ died for us and 1 John 2.1 2. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the Father Jesus Christ the righteous And he is the propitiation for our sins and not for ours only but also for the sins of the whole world and Eph. 3.18 19. That you may be rooted and grounded in love and comprehend with all Saints what is the breadth and length and depth and height and may know the love of Christ which passeth all knowledg Now the spirit attending this dispensation surely his great work and office is to shed abroad the love of God in our hearts Rom. 5.5 and Gal. 4.6 And because ye are sons God hath sent forth the spirit of his son into our hearts crying Abba Father That being perswaded of Gods fatherly love we may love him again and study to please him Therefore nothing doth stir us up against sin so much as the sense of Gods love in Christ shall sin live which is so contrary to God Shall I take delight in that which is a grief to his Holy Spirit cherish that which Christ came to destroy Live to my self who am so many ways oblged to God displease my father to gratify the flesh Alas how many read and hear of this who are no way moved into an indignation against sin 'T is not the love of God called to mind by a few cold thoughts of ours that worketh so but the love of God shed abroad in our hearts by the spirit that melts the heart maketh us a shamed of our unkindness to God and stirreth up an hatred against sin 6. After conversion and the spirits becoming a spirit of light life and love to us after grace is put into our hearts to weaken sin still we need the help of the spirit partly Because habitual grace is a created thing and the same grace that made us new creatures is necessary to continue us so For no creature can be Good independently without the influence of the prime good all things depend in esse conservare operari on him that made them In him we live and move and have our being Acts 17.28 If God suspend his influence natural agents cannot work as the fire cannot burn as in the case of the three Children much less voluntary and if there be this dependance in natural things much more in supernatural Phil. 2.12 13. Will and Deed are from God first principles of operation and final accomplishment Partly because in the very heart there is great opposition against it there is flesh still the warring law Rom. 7.23 gratia non totaliter satiat The cure is not total as yet but partial therefore they need the spirit to guide and quicken and strengthen them Partly as it meeteth with much opposition within so it is exposed to temptations without Satan watcheth all advantages against us and the soul is strangely deluded by the treachery of the senses and the revolt of the passions and our corrupt inclinations when temptations assault us so that unless we have seasonable relief how soon are we overtaken or overborn Adam had habitual Grace but gave out at the first assault A City besieged unless it be relieved compoundeth and yeildeth so without the supply of the spirit we cannot stand out in the hour of trial Eph. 3.16 That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Secondly The necessity of this Concurrence and Co-operation 1. Of the Spirt with us 2. We by the Spirit 1. Of the spirits work we cannot without the spirit mortifie the deeds of the body 1. From the state of the person who is to be renewed and healed A sinner lying in a state of defection from God one that hath lost original Righteousness averse from God yea an enemy to him prone to all evil weak and dead to all spiritual good and how can such an one renew and convert himself There is no sound part left in us to mend the rest 'T is true he hath reason left and some confused notions and apprehensions of good and evil but the very apprehensions are maimed and imperfect and we often call evil good and put good for evil Isa. 5.20 However to chuse the one and leave the other that is not in their power We may have some loose desires of
to live to him daily mercies bind us to sweeten our service God being so good a Master 4. The new nature is requisite that we may in all things mind Gods Glory 'T is more easie to convince us of our obligations to live unto God than to get an heart and a disposition to live to God The new creature which is created after God ever bendeth and tendeth towards him As the flower of the Sun doth follow the Sun and openeth and shutteth according to the absence of the Sun so doth the heart of a Christian move after God We say aqua in tantum ascendit c. Nature riseth no higher than its spring head and center self is our principle and end Hosea 10.1 Israel is an empty vine He bringeth forth fruit to himself We live to our selves and seek after our own interests till God give us another heart when the heart is changed a mans felicity and last end is changed And therein the new nature doth most bewray its self 5. The more our lusts are mortified the more sincerely shall we aim at the Glory of God That which is lame is easily turned out of the way And if we have not a Command over our affections they will be interposing and perverting all our actions and when God should be at the end of all our actions the idol that our lust hath set up will be at the end of them We will subordinate them to our pleasure honour and profit any lust is a great ingrosser The belly will be God and honour command us as a God and Mammon will be God our hearts are corrupted and some created thing is set up in stead of God Therefore mortification is the guard of sincerity Otherwise we shall love the Creature for its self alone or for our selves alone and so be turned from God whom alone we should honour please and obey USE 2. Is this the temper and disposition of our Souls Do we make the glory of God our great end and scope If it be so then 1. We will prefer Gods honour above our own Interests though never so dear to us A notable Instance we have in our Lord Jesus Christ who came as Gods Servant in the work of Redemption and we read of him in the general Rom 51.3 That he pleased not himself That is he did not gratify his own natural and humane will More particularly Phil. 2.6 7 8. That he emptied himself and made himself of no reputation and humbled himself to the death of the Cross. To promote his Fathers glory he willingly submitted to all manner of indignities for this end purpose more expressly we have the workings of his heart set forth John 12.27 28. Father save me from this hour but for this cause came I to this hour Father glorify thy name and there came a voice from Heaven saying I have glorified it and will glorify it again His desires of his own safety were moderated and submitted to the conscience of his duty and he preferreth the honour of God and seeks to advance it above his own ease for Christ endeth all debates with this Father glorify thy name Now certainly all that have the Spirit of Christ will be tender of Gods glory and account that dearer to them than any thing else and submit to the bitter cup so God may have honour thereby You will think Christs example too high who submitted the sensible consolations of the Godhead to the respects of Gods glory and this is not possibly practicable by any creature 'T is true every ordinary Christian doth not come to this height but the thing is imitable witness Paul who valued the glory of God above that personal contentment and happiness that should come to him by his own Salvation Rom. 9.3 For I could wish that my self were accursed from Christ for my Brethren and kinsmen according to the flesh 'T is not an hasty speech he calleth God to witness that this was the real disposition of his heart he speaketh advisedly and with good deliberation But how then can it be made good There is an holy part and an happy part in religion he did not wish less love to Christ nor to be less beloved of him But you will say a regular love beginneth at home true but 't is not his Salvation and their Salvation that cometh in competition but his Salvation and the glory of God and he was much more affected with Gods glory then his own good This should shame us that stand upon our petty Interests We are not called to such self-denyal Surely we should be contented to do any thing and be any thing so God may be glorified poor or rich so God may be glorified by our poverty or riches As travellers take the way as they find it so it will lead to their journeys end Decline no service nor suffering for Gods sake when he calleth us to it Phil. 1.20 So also now Christ shall be magnified in my Body Whether it be by life or by death So Christ be glorified in his Body That is a lower and more moderate Interest the suspension and delay of Salvation laying it at Gods feet the glorifying of God in his calling was more welcome than his present entrance into glory So Acts 20.24 I count not my life dear to me so I may finish my course with joy When they told him of dangers he went bound in the Spirit to Jerusalem Well then an heart that is truely affected with Gods glory standeth upon no temporal Interests and concernments and preferreth Gods honour before its own ease honour pleasure esteem yea life its self 2. If tender of receiving honour from men to Gods wrong The Apostles did not set up a trade for themselves Acts 14.15 They rent their Clothes and said what do ye do we are but men of like passions So Acts 3.12 Why gaze ye upon us as if by our power and holiness we had made this man to walk Herod received Applauses and was therefore blasted Act. 12. The concealer is as bad as the stealer to affect or admit Divine honour or too much attributing to our selves any good effected by us as Instruments as we must not assume so we must not reâ—eive honour when 't is ascribed to us by others The Apostles would not suffer the admiration and praise in the people to rest upon themselves Thy pound hath gained ten pounds Matth. 25. And 1 Cor. 15.10 Not I but the grace of God that was with me And I live but not I Gal. 2.20 3. If affected deeply with Gods dishonour though done by others Psa. 69.9 The zeal of thine house hath eaten me up and the reproaches of them that have reproached thee have faln upon me Vehement passions waste the Body affected more with Gods dishonour than our own personal injuries On the other side when we rejoyce in his glory though we our selves be lessened Phil. 1.18 Whether in pretence or in truth Christ is preached and I therein
sacrifice and the power of his Spirit we come to God and by a thankful sense of his love we are incouraged and inabled to our duty Well then when in a broken hearted manner we confess our sins and own our Redeemer and devote our selves to God and resolve to walk in Christs prescribed way then are sins pardoned and we accepted with God 2. This Faith and repentance is wrought in us by the word and mainly acted in prayer First 'T is wrought in us by the word wherein God is pleased to propound free and easie Conditions of pardon and mercy praying us to be reconciled and to cast away the weapons of our Rebellion and submit to the Law of grace For here in verses 18 19 20. He doth not only reveal the mystery but beseecheth us to enter into Covenant with him and to yield up our selves to his service Secondly Prayer by which in the name of Christ we sue out this benefit This is the means appointed both for regenerate and unregenerate The unregenerate Acts 8.22 Repent therefore of thy wickedness and pray God if perhaps the thought of thine heart be forgiven thee The regenerate 1 John 1.9 If we confess our sins he is just and faithful to forgive us our sins Believing broken hearted prayer doth notably prevail the publican had no other suit but Lord be merciful to me a sinner Luke 18.13 The Lord describeth the poor sinners that came to him for pardon Jer. 31.9 They shall come with weeping and supplications 5. We are sensibly pardoned as well as actually when the Lord giveth peace and joy in believing and sheddeth abroad his love in our hearts by the Spirit We must distinguish between the grant and the sense sometimes a pardon may be granted when we have not the sense and comfort of it We may hold a precious Jewel with a trembling hand as the waves roll after a storm when the wind is ceased God may keep his people humble as a Prince may grant a pardon to a condemned malefactor but he will not have him know so much till he come even to the place of execution Davids heart was to Absolom yet he would not let him see his face There are two Courts the Court of Heaven and the Court of Conscience The pardon may be passed in the one and not in the other and a man may have peace with God when he hath not peace of Conscience To assure our hearts before him and know our sincerity 1 John 3.9 is a thing distinct from being sincere and a man may be safe though not comfortable Every one that believeth cannot make the bold challenge of faith and say Who shall condemn Rom 8.33 6. The last step is when we have a compleat and full absolution of sin that is at the day of Judgment Acts 3.19 Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord when the Judge pro tribunali shall sententionally and in the audience of all the World pronounce our pardon To make title to pardon by Law is comfortable but then we shall have it from our Judges own mouth Here we are continually subject to new guilt and so to new sins whereby arise new fears So till our final absolution we are not fully perfect not till the day of redemption Eph. 4 30. When the evils of sin do fully cease then is our Adoption full Rom. 8.23 Then will our Regeneration be full Matth. 19.28 Then all the effects of sin will cease Death upon the body will be no interruption of pardon we shall be fully acquitted and never sin more 3. That 't is a branch and fruit of our reconciliation with God the other is the gift of the Spirit or all things that belong to the new nature for God giveth sanctifying grace as the God of peace But this also is a notable branch and fruit of reconciliation 1. Because when God releaseth us from the punishment of sin 't is a sign his anger and wrath is appeased and now over Isa. 24.7 Fury is not in me God hath been angry for a little moment but when he pardoneth sin then he is pacified for sin is the make-bate between us and God 2. That which is the ground of reconciliation is the ground of pardon of sin Eph. 1.7 In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace viz. the price paid by the Mediator to his Fathers Justice and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification 3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin and that is fellowship with God and delightful Communion with him in a course of obedience and subjection to him Heb. 10.22 Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Our general pardon at first is to put us into a state of new obedience our particular pardon ingageth us to continue in a course of acceptable obedience that we may maintain a holy Commerce with God 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin VSE 1. is to inform us That all those that seek after reconciliation with God or would take themselves to be reconciled to him should be dealing with God about the pardon of sins and suing out this priviledge which is of such use in their Commerce with God But here ariseth a doubt What need have those that are reconciled to God to beg pardon Ans. very great Matth. 6 12. Our Lord hath taught us so we pray for daily pardon and daily grace Against Temptations as well as for daily bread I prove it 1. From the Condition of Gods people here in the World we are not so fully sanctified here in the World but there is some sin found in us original sin remaineth with us to the last and we have our actual slips Paul complaineth of the body of death Rom. 7.23 And the Apostle telleth us 1 John 1.8 If we say we have no sin we deceive our selves and the truth is not in us And verse 10 th If we say that we have not sinned we make him a liar and his word is not in us And Eccl. 7.20 There is not a just man upon earth that doth good and sinneth not Either omitting good or commiting evil They do not love God with that purity and fervency nor serve him with that liberty delight and reverence that he hath required 'T is the happiness of the Church Triumphant that they have have no sin of the Church Militant that their sin is forgiven Sometimes we sin out of ignorance sometimes out of imprudence and inconsideration sometimes we are overtaken and sometimes overborn now these things
where 't is not to be found in this creature and that but still meet with vanity and vexation of Spirit like feavorish Persons who seek ease in the change of their Beds 5thly The fruition of God Be reconciled to him and in time you shall be admitted to see his face This is the end of all For this end Christ died for this end we are sanctified and Justified and adopted into Gods family and for this end we believe and hope and labour and suffer and deny our selves and renounce the World 'T is Christs end Col. 1.21 22. And 't is our end 1 Pet 1.9 And will certainly be the fruit of our Reconciliation Rom. 5.11 For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his life 4thly The Fourth Motive is the great dishonour we do to God in refusing it You despise two things which men cannot endure should be despised their anger and love For anger Nebuchadnezzar is an instance who commanded to heat the furnace seven times hotter Dan. 3.19 For love David when Nabal despised his courteous message Now you despise the love and wrath of God as if they were inconsiderable things not to be stood upon 1. The terrour of his wrath as if not to be stood upon But do you know the power of his anger and what a dreadful thing it is to fall into the hands of the living God Can you think of an eternity of misery without horrour One that hath been a little scorched in the flames of Gods wrath dareth not have slight thoughts of it Oh! Christians as you would escape this blackness of darkness eternal Fire and the Horrible Tempest which is reserved for the wicked flee from wrath to come 2dly His Love Thou despisest his Christ as if his purchase were nothing worth thou despisest his Institutions which are ordered with such care for thy good Oh! What Horrible contempt of God is this that thou refusest to be friends with him after all his intreaties and condescension How will you answer it at the last day In Hell thy heart will reproach thee for it 2dly To those that have been reconciled with God before Be yet more reconciled to God get more testimonies of his favour lay aside more of your enmity I have Four things to press upon them 1. To renew your covenant with God by going over the first work of Faith and Repentance again and again from Faith to Faith Rom. 1.17 Not questioning your estate but bewailing your offences Joh 13.10 And renewing your dedication to God The covenant is the covenant of Gods peace Isa. 54.10 This covenant needeth to be renewed Partly because of our frequent breaches T is not a work that must be once done and no more but often We have hearts that love to wander and need Tye upon Tye. Therefore renew the Oath of your Allegiance unto God We are apt to break with him every day Partly That you may give Christ a new and hearty welcom into your Souls We are Baptized but once but we receive the Lord's supper often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Business there to make the bond of our duty more strong and to tie it the faster upon our Souls 2dly To increase your love to God That 's reconciliation on our part Mat. 22.37 Thou shalt love the Lord thy God with all thy heart and all thy Soul and all thy mind Luke 10.27 With all thy strength some add might Now we grow up into this by degrees Love with all thy mind The mind and thoughts are more taken up with God Of the wicked 't is said Psa. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts And Job 21.14 They say unto God Depart from us For we desire not the knowledge of thy ways Now it must be otherwise with you Psa. 104.34 My meditation of him shall be sweet I will be glad in the Lord. You must still be remembring God Love with all the heart Let will and affections be more carried out to God that your desires may be after him your delights in him and valuing the light of his countenance more then all things Psa. 46.7 Prizing communion with him An Hypocrite doth not delight himself in God but a sincere Christian will Psa. 27.4 One thing have I desired of the Lord that will I seek after That I may dwell in the House of the Lord all the days of my life to behold the beauty of the Lord and to inquire in his Temple Psal. 37.4 Delight thy self also in the Lord and he shall give thee the desire of thy heart And testify it by conversing much with him and thirsting after him when they cannot injoy him Psa. 63.1 2. O Lord thou art my God early will I seek thee my Soul thirsteth for thee my flesh longeth for thee In a dry and thirsty land where no Water is To see thy power and thy glory so as I have seen thee in the Sanctuary With all thy strength That is you are to glorify him and serve him with all the power and capacities that you have with Body Time Estate Tongue Pleading for him acting for him not begrudging pains and labours not serving him without cost 3dly A third thing is keeping covenant The Scriptures that speak of making covenant speak also of keeping covenant Psal. 25.10 All the paths of the Lord are mercy and truth to such as keep his â—â—â—â—nant and his Testimonies And Psal. 103.17 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his Righteousness to Childrens Children to such as keep his Covenant and to those that remember his Commandments to do them 4thly A thankful sense of the love of God in our reconciliation glorying in grace admiring of grace To preserve this is the great duty of a Christian. This keepeth alive his love and obedience 1 Joh. 3.1 Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God Rom. 5.8 God commendeth his love towards us in that while we were yet sinners Christ died for us SERMON XL. 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin that we might be the righteousness of God in him HEre he amplifieth that Mystery which was formerly briefly delivered concerning the way of our reconciliation on Gods part namely that God was in Christ reconciling the World to himself not imputing their trespasses to them By shewing what was done by God in Christ and the benefit thence resulting to us Here is Factum and Finis Facti First Factum and there take notice 1. What Christ is in himself he knew no sin 2. What by the ordination of God He hath made him to be sin for us Secondly Finis facti and there observe 1.