a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
Believers is Holiness Therefore if his Judgment be right by producing this Fruit and Effect it must be justified A Judge is to proceed Secundum regulas Juris allegata probata as to the partyes judged And because in the day of Judgment the Covenant of Grace hath the force of a Law therefore it belongeth to Christ as a Judge to see we have fulfilled the Condition of it which is Faith And that our Faith is true is proved by Works When we are first pressed with Sin because the Promise of Justification or Remission of Sin requireth Faith it must be embraced by Faith and taken hold of by Faith our Faith must pitch upon it draw Comfort from it even before good Works are done by us But because the next Accusation will presently arise as if our Faith were not true we must be justified from this Accusation by good Works Not be contented with one or two good Works but abounding in all that thus we may be justified more and more and approved by our Judge 4. That Faith is implyed in all the Works mentioned is evident 1. From Christ's scope The Manner of judging those in the Visible Church is intended And 2. The Expression sheweth it for 't is Christ they respected in his Members Now it requireth Faith to see Christ in a poor Beggar or Prisoner to love Christ in them above our worldly Goods and Actually to part with them for Christ's sake Self-denyal is the Fruit of Faith 'T is not meerly the Relieving of the Poor but the doing of it as in and to Christ. 3. There is a near link between Faith and Works Faith is not sound and perfect unless it produce these Works and these Works are not acceptable unless they were the VVorks of Faith and done in Faith II. The Second Doubt is Whether the good Works of the Faithful shall be only mentioned and not the Evil I Answer So some would collect from this Scheme and Draught set down by Christ 'T is a Probleme disputed with Probabilities on both sides by good Men. Some reason from the terms by which Pardon is expressed As by the Blotting out of Sin Remembring Transgressions no more Cast into the depths of the Sea 'T is like God will cover them because repented of and forgiven in the World On the other side they urge The exact Reckoning Rev. 20.11 The general Particles 2 Cor. 5.10 and â—ccles 12.13 And that for every Idle word that men shall speak they shall give an Account thereof in the day of Judgment Matth. 12.36 I would not interpose I cannot say absolutely that their Sins shall not be mentioned at all for Acts 3.19 't is said Repent â—e therefore and be converted that your sins may be blotted out when the times of Refreshing shall come from the presence of the Lord. Certainly not to their Trouble and Confusion Possibly not particularly These Scriptures are not cogent to prove they shall For it may be meant distributively All the Evil of the Wicked and the Good of the Godly Howevever these Scriptures should breed an Awe in our Hearts III. A Third Doubt is That only Works of Mercy and Charity rather than Piety are mentioned by our Lord and Saviour I Answer 1. 'T is clear that the Special is put for the General and an Act of Self-denying Obeaâ—nce is put for all the rest In other Places a more general Expression is put as Matth. 16.27 For the Son of Man shall come in the Glory of his Father with his Angels and thâ—n hâ— shall reâ—ard every Man according to his Works And 2 Cor. 5.10 For we must all appear before the Judgment-Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad And Rev. 20.12 And I say the Dead small and great stand before God and the Books â—ere opâ—ned and another Book was opened which is the Book of Life And the Dead were judged out of those things which were written in the Books according to their Works And therefore Acts of Mercy are not intended to be cryed up alone as separate from all other Acts of Piety and Charity to God and Men yea all Acts of Charity for which we are accountable unto God are not mentioned Comforting the Afflicted Reproving the Faulty Instructing the Weak Counselling the Erring Praying for others Therefore under these Works of Charity all the Fruits of Faith are understood and the real gracious Constitution of the Heart that must produce them 1 Cor. 13.3 And though I bestow all my Goods to feed the Poor and though I give my Body to be burned and have not Charity it profiteth me not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christ doth not express that so plainly because he would shew that this Judgment shall proceed according to what is visible and sensible 2. Christ singled out Works of Mercy for the Evidence because the Jews had been more exact and diligent in the observing the Ceremonies of External Worship but negligent of these things Therefore doth God so often by the Prophets tell them of Mercy above Sacrifices Hosea 6.6 For I desired Mercy and not Sacrifice and the Knowledge of God more than burnt Offerings And Mercy above Fasting Isa. 58 6 7. These are Duties never out of Season and including a real Benefit to Mankind God preferreth them before External Rites of Worship 3. These are most evident and sensible Discoveries and so fitted to be produced as Fruits of Faith There is a Demonstration of the Soundness of it A signis notioribus These are most conspicuous and so fittest to justifie Believers before all the World who reckon Good and Evil most by the Bodily Life Therefore doth Christ instance in Acts of Bodily rather than Spiritual Charity Not in Reproving Converting Counselling but in Feeding and Cloathing 4. These are Acts wherein we do exercise Faith and Self-denyal In imparting Spiritual Gifts to others we lose nothing our selves as our Candle loseth nothing by communicating Light to another Christ would have us venture something on our Heavenly Hopes and not please our selves with a Religion that costs us nothing and puts us to no Charges Alms is an expensive Duty here is something parted with and that upon Reasons of Faith Eccles. 11.1 Cast thy Bread upon the Waters for thou shalt find it after many Dayes Prov. 19.17 He that hath pity upon the Poor lendeth unto the Lord and that which he giveth them will he pay it again 5. Christ would hereby represent the Excellency of Charity and commend it to the Covetous niggardly World 'T is the Duty wherein we do very much resemble God and Christ And all his Followers should be like him These are all Works of God To Feed the Hungry Cloath the Naked Visit the Sick we imitate him in this are Instruments of his Providence Mercy is a very lovely thing an imitation of the Divine Nature Our Lord told us Act. 20.35
them that are troubled rest c. This with respect to Christ's Merit and the Qualification of the Parties 3. The Third Righteousness is in Performance of his Promises For though his Promise be free yet if it be once made Justice doth require it and God is not free but bound to perform it Now in these two latter Respects are they capable 3. They are Signs and Tokens of their being approved and accepted with God according to the Gospel-Covenant Christ as God's Steward cometh to distribute the appointed Reward to the Heirs of Glory This is the Evidence he is to proceed by When the destroying Angel was sent to destroy the First-born of the Aegyptians he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts Exod. 12. Not that that Blood deserved but it signified that there dwelt Israelites 4. They are Measures according to the Degrees of Grace and our abounding in the Work of the Lord 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap also bountifully The Reward is more full or sparing according to what we have done or suffered for God VSE To set us right in the Doctrine of Grace and Works we have to do with three Parties 1. The Pharisaical Legalist 2. The Carnal-Gospeller and 3. The Broken-hearted and serious Christian. 1. The Legalist that trusts in himself that he is Righteous and hopeth to be accepted with God for his Works sake Trusting in Works is very natural and very dangerous 'T is very Natural because of the Law written upon our Hearts We all come into the World with a sense of a Duty-Covenant and because every one would be sufficient to his own Happiness an unhumbled Soul is apt to give more to Duty and Personal Righteousness than to Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A russet ragged Coat of his own pleaseth a Proud Man better than a silken Coat that is borrowed 'T is dangerous for 't is contrary to all the Declarations of God Eph. 2.9 By Grace ye are saved not of Works lest any man should boast The whole Progress of Salvation from its first Step in Regeneration till its final and last Period in Glorification doth intirely flow from God's Grace and not from our Works The securing the Interest of free Grace in our Salvation is a thing the Spirit of God is very careful of in the Scriptures the Glory of Grace being that which God mainly aimeth at Eph. 1.6 and a thing which we do naturally incline to intrench upon and to rob him of in whole or in part It crosseth the great End which God aimed at in contriving of Man's Salvation which was that all ground of glorying should be taken away from Man as being in the meanest or least respect a Saviour to himself and that all the Glory might be ascribed compleatly to God in Christ 1 Cor. 1.29 30 31. Christ spake a Parable against those that trusted in themselves that they were righteous Luk. 18.9 Two men went up into the Temple to pray the one a Pharisee the other a Publican The one cometh Appealing to Justice The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are Extortioners Vnjust c. I fast twice in the Week I give Tythes of all that I possess The other cometh crying out Grace The Publican standing a far off â—ould not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a Sinner The Sinner is justified not the Worker In short to prevent all Mistakes First Our Works whatever they are either Works of Love to God or Man and the good use of External Means or Common Grace are not the moving Cause or Inducement to incline God to give us Christ or the Grace of Faith or Work of Conversion before others but this is the meer work of Grace or the Mercy and good Pleasure of God Tit. 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 renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour Secondly Works both before and after Conversion are not that Righteousness nor any part of that Righteousness by which Sin is expiated or the Wrath of God appeased or whereby we are reconciled to God and do originally obtain a Right to Eternal Life This is only ascribed to the Merit of Christ Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God The Merit is in Christ's Blood Christ's Obedience his Ransom and meritorious Price 3. Our Works or what we do to fulfill the Law of God are not that Instrument by vertue of which we apply the Merits of Christ to our selves or receive that Righteousness by vertue of which we are reconciled to God Our Interest in the Merits of Christ our Right to Pardon of Sin and Grace doth not arise from Works but meerly Faith Rom. 3.22 So that in the Plea of Justification or our Suit for the Pardon of Sin we must renounce all our good Works and wholly rely on the Merits of Christ giving up our selves to do the Will of God ' Bate this and then Works indeed come in as the fruits of Faith as Evidences of Eternal Life and the way to Glory 2. The Carnal-Gospeller is the other person we have to do with And to him we say 1. That no man can maintain his Comfort and faithfully relye upon Christs Merits but he that is faithful in doing his Fathers will No other Faith is allowed by the Scriptures for sound in the Judgment of our Consciences but such a Faith Gal. 5.6 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by love No other Faith will be approved by Christ for sound at the last day Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven 2. That the doing of some good Works cannot excuse men for the Omission of others which be as necessary we must not do one act of Charity only but all Many acts are reckoned up of one kind to imply all the rest not only fed but cloathed not only cloathed but visited Therefore besides the goodness of the work which we are bound to do there must be an Uniformity in them There are good Works of divers kinds many Works of the same kind To Prophesie in Christ's Name is a good
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
the spirit he is regenerate or a new Creature if his heart be set to seek serve please and glorifie God and doth prefer Christ before all the world Phil. 3.8 Then he hath not only a spirit contrary to the flesh and the world but a spirit prevailing above the flesh and the world 1 Cor. 2.12 for we have not received the spirit of the world but the spirit of God Then the Government of the Soul is in the hands of Grace 6. The prevalency of the principle is known not only by the bent and habit of our wills but our setled course of Life By our walk for 't is said in the Text They that walk not after the flesh but after the spirit A man is not known by an act or two but by the tenor of his life those that make corrupt inclination their ordinary guide and rule and the satisfaction thereof their common trade they are carnal and in the flesh and so cannot please God Rom. 8.5 but those whose Business it is to serve please and glorifie God and their end to enjoy him and by whom this is diligently and uniformly pursued they walk after the spirit because they live in the spirit they walk in the spirit Gal. 5.25 I come to apply this Discourse The first Use is Information 1. That Condemnation yet remaineth upon all those that are out of Christ for that promise there is no condemnation hath an exception limiting it to those that are in Christ. Carnal men think God will not deal so severely as to condemn them but there is no comfort hence to them the Scripture propoundeth Priviledges with their â—ecessary limitations and restrictions where sin remaineth in its power and strength the Law condemneth men Conscience convinceth them and God will condemn them also So the Brutes are more happy than they who follow their pleasure without remorse and offend not the Law of their Creation as they do and when they die death puts an end to their pains and pleasures at once but those that walk after their lusts are but Christians in name certainly they are not made partakers of the spirit of Christ for if they did live in the spirit they would walk in the spirit and none but such can escape Condemnation they that walk after the flesh are without God and without Christ but every one will shift this off from himself but the works of the flesh are manifest Gal. 5.19 Many men visibly declare that they walk not after the spirit by their Drunkenness Adultery Wrath Strife Malice Envy Others more closely live only to satisfie a fleshly mind now whether openly or closely if they cannot make out their living after the spirit they walk after the flesh 2. It informeth us That we can never have solid peace till justification and sanctification be joyned together Justification Rom. 5.1 Being justified by faith we have peace wiih God Mat. 9.2 Son be of good cheer thy sins be forgiven thee so for sanctification 2 Cor. 1.12 This is our rejoycing the testimony of our conscience that in simplicity and godly sincerity we have had our conversations in the world Still there are fears of damnation while sin is in us but when it is our honest purpose to please God and we strive against sin and do in a good measure overcome it our Consciences may be the better and the sooner setled The next Use is for Exhortation To quicken us to seek after this Priviledg Do you fear Damnation or do you not if not what grounds of Comfort have you What course have you taken to escape it If you do fear it why do you not flee from wrath to come Mat. 3.7 Why do you not run for refuge Heb. 6.18 You cannot be speedy and earnest enough in a matter of such concernment Again This calls to those that are in Christ to be sensible of their priviledg so that they may bless God for it Gratitude is the life and soul of our Religion and 't is a cold and dull thanksgiving only to give thanks for temporal Mercies it cometh more heartily from us when we bless God for spiritual mercies Psal. 103.1 2 3. Bless the Lord O my soul and all that is within me bless his holy name Bless the Lord O my soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases It also calls to all such to be tender of their peace Every Sin doth not put you into a state of Condemnation again but every known wilful sin puts us to get a new extract of our pardon 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 who is the propitiation for our sins By sin your Title is made questionable and your claim made doubtful repenting and forsaking sin is necessary when we have been foiled by sin that we may have a new grant of a pardon SERMON II. ROM VIII 2 For the law of the Spirit of Life in Christ Iesus hath made me free from the Law of Sin and Death THAT these words are brought as a proof of the former assertion is clear from the causal particle For but whether they are a proof of the Priviledg or Qualification is usually disputed I think of both as when they are explained will appear Therefore I shall first open the wâ—â—ds and then suit the proof to the foregoing assertion In opening the words observe 1. Here is Law opposed to Law 2. By the one we are freed from the other 1. There is a perfect opposition of the Law of the spirit of Life in Christ Jesus to the Law of Sin and Death here is Law against Law and the Spirit against Sin and Life against Death Now what are these two Laws I think they may be explained by that of the Apostle Rom. 3.27 Where is boasting then it is excluded by what law of works nay but by the law of faith What is there called the law of works and the law of faith is here called the law of the spirit of life and the law of sin and death in short by these two laws is meant the Covenant of Works and the Covenant of Grace 1. The Covenant of Grace is called the Law of the spirit of life in Christ Jesus a Law it is for it hath all the requisites of a Law a precept and a sanction They err certainly That tell us the Gospel is no Law for if there were no Law there would be no Governour and no Government no Duty no Sin no Judgment no Punishment nor Reward but of that more by and by 2. A Law of the Spirit it is Not only because of its spiritual nature as it cometh nearer and closer to the Soul than the Law of outward and beggarly rudiments and therefore Christ called the Ordinances of the Gospel Spirit and Truth John 4.24 Spirit in opposition to the
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
a man may talk well from his convictions or a meer disciplinary knowledge but to do well there needeth a living principle of grace The Scriptures still set forth graces by their operations works or fruits For a dead sleepy habit is worth nothing The working Faith carryeth away the prize of justification Gal. 5.6 Honoureth Christ 2 Thes. 1.11 12. The labouring love is that which God will regard and reward Heb. 6.10 The lively hope is the fruit of regeneration 1 Pet. 1.5 That which sets a doing Acts 24.15 16. And Acts 26.7 8. Grace otherwise cannot appear in the view of Conscience The apples appear when the sap is not seen 't is the operative and lively graces that will discover themselves A man may think well or speak well but that grace which governeth his conversation sheweth its self God knoweth what is in man whether faith be sound in the first planting before any fruit appear But this Judgment is to proceed not only by the knowledge of the Judge but the evidence of our own Consciences the observation of others and what openly appeareth in our lives 2. How these works are considered with respect to our sentence and doom 1. Our actions are considered here with respect to the principle from whence they flow a renewed heart God doth not look to the bare work but to the spring and motives and ends Pro. 16.2 He weigheth the Spirits quo animo not only the matter and bulk of the action but with what Spirit and from what principle it is done Eph. 5.9 For the fruit of the Spirit is all goodness Righteousness and truth Whether we act from a principle of grace in the Heart A violent motion differeth from that which floweth from an inward principle Christ first giveth a disposition to obey before there is an actual sincere obedience And living in the Spirit goeth before walking in the Spirit Gal. 5.25 The principles are infused and then the action follows 'T is said John 3.21 He that doth truth cometh to the light That his deeds may be made manifest that they are wrought in God A Godly man cannot satisfy himself in some external conformity to the Law but he must know that the actions come from God from his Grace and Spirit in us and tend to him that is to his Glory and Honour and are directed according to his will a little outside holiness will not content Christ. 2. With respect to the state in which they are done A justified estate and a state of reconciliation to God for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19 I through the Law am dead to the Law that I might live unto God And Rom. 7.4 Marryed to Christ that I may bring forth fruit unto God The Children born before marriage are not legitimate 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness We ought to look to the Qualification of our persons that we be reconciled with God through Christ daily renewing our friendship with him by sorrow for sin by suing out our pardon and acceptance in the Mediatour The apostle doth not say how holy ought our conversation to be but what manner of persons ought we to be 3. They are considered with respect to their correspondency No man is judged by one Single act we cannot pass judgment upon our estate before God whether good or evil by a few particulars but by our way or the ordinary strain of our life and conversation and our course Rom. 8.1 Who walk not after the Flesh but after the Spirit A man may occasionally set his foot in a Path which he meaneth not to walk in God in reviewing his work considered every days work apart it was good and considered altogether Gen. 1.31 The whole frame and all very good all the work together was correspondent and all suitable to the rest in a due proportion so should we endeavour to imitate God that all our works every one of them and our whole course considered together may all appear to be good answerable to one another in order and proportion that our whole conversations may be a perfect frame of unblameable holiness There are some amongst men which do some things well to which their order and carriage is not suitable The difference between a godly mans work and an hypocrites lyeth in this an Hypocrites work is best considered apart a good mans works are best and most approved when they are laid together 4. These works are considered with respect to their Aim and Scope Phil. 1.11 12. That we may be sincere and without offence unto the day of Christ being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God As it is not the doing one good work or some few which will Qualify a man for the day of Judgment but being filled with the fruits of righteousness So 't is necessary also that our aim be every way as good as our action and Gods glory be propounded as our great scope An action in its self good and Lawful may be reckoned unto the worker as sin or duty as the end is and the scope which he propoundeth unto himself 5. That none of our actions are lost but stand upon record that we may hear of them another day and tend to increase the General sum whether good or evil An Impeniâ—ent man his account riseth Rom. 2.5 He treasureth up wrath against the day of wrath like Jehojadas chest the longer it stood the more Treasure was in it Sins that seem inconsiderable in themselves yet are the acts of one that hath sinned greatly before A cipher put to a Sum that is fixed increaseth it every drop helpeth to fill the Cup. So in the sincere Phil. 4.17 Fruit abounding to your account Every sincere action makes it abound more some actions are more inconsiderable than others yet if done for Christs sake shall be taken notice of though small in themselves Math. 10.42 And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple verily I say unto you he shall in no wise lose his reward 3. What room and place these works have with respect to punishment and reward There is a plain difference as appeareth Rom. 6.23 The wages of sin is death but the gift of God is eternal life The works of the wicked have a proper meritorious influence upon their ruine and destruction wicked men stand upon their own bottom and are lest to themselves we do evil of our own accord and by our own strength but the good we do is neither our own nor is it purely good Besides there is this difference between sin and obedience that the heinousness of sin is always aggravated and heightned by the proportion of its object but the merit and value of obedience is still lessened thereby sin and an offence is aggravated as
him a glorious Foundation of Hope and Comfort and you pass him by as nothing worth it is an high scorn put upon the Choice of God and the Excellency of Christ You look upon him as Rubbish not worth the regarding and God sets him out as a precious Stone Mat. 22.5 But they made light of it and went their ways one to his Farm another to his Merchandize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not take it into their care and thoughts A careless disregard of the Offers of the Gospel offendeth God exceedingly you slight the Wisdom of the Father and the Love of Christ. God employed all his Wisdom in the contrivance of Grace the Gospel is the Master-piece of Heaven The Father discovereth the Riches of his Wisdom and Christ paying a Ransom obeying and dying discovered the Riches of his Love and Grace and when this is offered to you you will not take it into your care and thoughts it is the greatest dishonour you can cast upon him But now to them that believe Christ is precious 1 Pet. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they can see nothing so worthy their Study and Time and Care and Thoughts This is the sum of their Desires that they may take Christ as God offereth him all other things are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dung and Dogs-meat in comparison of the excellency of him that I may be found in him Phil. 3.9 By this esteem and care Christ is exceedingly glorified 2. It presents Christ. In all our Endeavours to God we must build our Acceptance on the Merits of Christ. John 14.1 Ye believe in the Father believe also in me There is a Belief in God and a Belief in Christ in his Merits We should never go to God but we should take Christ along with us in all your Addresses make use of him When ever you have to do with God you must go to him in Christ and you must go to him with a Confidence that you shall speed the better for his sake Ephes. 3.12 In whom we have boldness and access with confidence by the Faith of him A Man may use some liberty and freedom with God when he hath Christ on his side and offer up his Prayers to God in the mediation of his beloved Son Out of Christ we can see nothing but Majesty armed with Wrath and Power But now when you make use of Christ as a Mediator you may take hold of God with both Hands Justice and Mercy are on your side you have Merits to urge as well as Requests But alas how little do we glorify Christ in our Addresses to God We come with little hopes with little confidence our best is but guess and conjecture Thus by Faith should we glorify Christ. Low and base apprehensions that Men have of Christ dishonour him 2. By the Holiness of your Conversations Every Christian should walk so as remembring that Christ's Honour lieth at Stake It is not a Moral Life that I perswade you to but a Christian Life such a Life wherein Christ may be specially honoured 1. For the Manner your Practice should be elevated according to the height of your Privileges in Christ. A Christian should do more than a Man 1 Cor. 3.3 Are ye not Carnal and walk as Men We expect that he should go faster that rides on Horseback than he that goeth on Foot In Christianity Duties are elevated to a greater proportion the Laws are the same but we have higher Engagements Wherein do ye differ from others there should be a singularity of Holy Life There should be something more in your Lives than if ye came out of the School of a Philosopher or Jews or Turkes or moral Heathens that know not Christ. 2. For the Principle Christ must be honoured You must make him the Principle of your Obedience to God You must make use of Christ not only in point of Acceptance but Assistance Phil. 4.13 I. can do all things through Christ that strengthneth me Gal. 2.20 Nevertheless I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me He will be honoured by dependance as the cause of all our Spiritual Being Whatever we have Life Sense and Motion it is derived from him our Head to us his Members You rob him of his chief Glory if you do not depend upon him and make him the Principle and Head of every vital Influence 3. For the End you must make his Interest the great End of your Lives Phil. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For me to live is Christ He would not have Life for any other end but to advance Christ all is done with a pure eye to him Rom. 14.7 8. For no Man liveth to himself and no Man dieth to himself For whether we live we live unto the Lord or whether we die we die unto the Lord whether therefore we live or die we are the Lord 's A Regenerate Man must not live as his own Man but as the Lord's as one that is wholly given up to Christ not wedded to his own Interest but altogether for Christ's Glory 4. The Motive must be Gratitude to Christ all must be done for Christ's sake 2 Cor. 5.14 For the Love of Christ constraineth me God's Love in Christ should be the great swaying Motive Shall I not do something for him that died for me Christ is exceedingly honoured when there are such kind of Arguings and Workings in the Heart 3. We must glorify Christ in our Enjoyments When we think of our Title to any thing think this I have by Gift be it Justification Sanctification Glorification Comfort of the Creatures Whatever Privilege we look upon as ours we must see Christ in it 1 Cor. 3.22 23. All are yours and ye are Christ's and Christ is God's All Mercies swim to us in his Blood he purchased them of God and conveyed them to us that we might be sensible that we have all in and by Christ. He did not only purchase them but began to us in every Privilege Christ first had them and then we he was elected justified sanctified rose again by Covenant ascended and was glorified in all these things Christ would shew himself to be the Heir of all things He was the Elder Brother and had the preheminence as the Heir He would possess and then make the Testament It is true in the Comforts of the World Christ possessed little but he had a Right and Title which he hath made over to us To declare his Right the Creatures one time or another did him Homage the Angels ministred to him the Devils confessed him the Winds and Seas were at his beck a Fish payed him Tribute Well then look upon Christ in every Enjoyment he was the Purchaser and he was the first Heir and Possessor 4. We glorify Christ by doing and suffering for the advancement of his Interest and Kingdom
and do not carry our selves as debtors to the spirit but the flesh Secondly Judgment or Execution Gods Laws are not a vain scare-crow we are accountable for our obedience or disobedience to them Two things come into the judgment the Laws the Benefits and advantages given us to keep them first the laws 2 Thes. 1.8 In flaming fire taking vengeance on them that know not God and obey not the Gospel and Rom. 2.12 For as many as have sinned without law shall also perish without law and as many as have sinned in the law shall be judged by the law Secondly Benefits and Abilities given us to keep them Luke 19.23 Wherefore then gavest not thou my money into the bank that at my coming I might have required my own with usury Every benefit we receive from God increaseth the debt we are accountable for all these gifts of Grace we have received from God they are bona things good in their own nature they are dona things freely given and delivered to us and talenta a trust for which we are to be accountable not as money is given to a beggar but as an estate put into the hands of a Factor as bona we must esteem them according to their just value as dona with thankfulness as talenta with faithfulness Well then since we have received our whole being from God with all the appendant benefits and since we have it for his use and service we have all that we have upon these terms to use it for his glory it clearly followeth that we are debtors not to the flesh which inclineth us to please our selves but to the spirit which inclineth us to please God 4. I shall add one propoposition more that this debt and obligation cannot be dissolved for as long as we depend upon God in being and operation so long we are bound to God Man hath principium finem a principle upon which he dependeth and an end to which he is appointed a superior to whom he is subject and to whom he must give an account 1. This power and right cannot be alienated by us or vacated and made void by our sin we indeed sold our selves for nought but that was to our own loss not to Gods Isa. 52.3 He hath a full right to command us to keep the law Whether we be faulty or innocent a drunken servant is a servant tho disabled to do his masters work no mans right can be vacated without his consent for the default of another doth not make void our right especially if inferiors as the rebellion of the subject doth not exempt him from the power of his Prince 2. God doth not make it away by bestowing his gifts on the creature for he hath given us only dispensationem the imployment of these things not dominium the soveraign power over them man hath nothing that is his own but as he hath it from God so for God as to life man is not dominus vitae but custos this is true not only of life but of time wealth strength parts yea of all that we have and are there is an higher Lord to whom by the law of our creation we owe the debt of duty love and obedience and to whom we are accountable for the mercies of his daily Providence and who hath an absolute and uncontroulable right in all that we have and are all our owning is but a stewardship Luke 16.2 We have a right to prevent the incroachment of our fellow creatures but not a right to exclude our accountableness and obligation to God we have a right by way of charge and trust as a steward in things committed to him or a factor in the estate consigned to his hands or a workman in his Tools and Instruments which the Master giveth him to do his work withal but not an absolute independent right they are not ours to use as we think meet When God disposed his gifts he did not dispossess himself as the Husbandman did not intend to throw away his seed when he scattereth it in the furrows of the earth but soweth it to receive it again with increase 3. This right in us is so inherent in God and proper to him that God himself cannot communicate it to another For he hath told us that he will not give his glory to another to make the creature independent is to make it no creature God is God still and the creature is a creature still obnoxions to the law of its Creator or else to his punishment for the breach of it it implieth a contradiction that he should cut off the creature from dependance upon himself and therefore from subjection to himself while God is God and we are creatures there will be a debt due from us to him because we depend upon him for our being and preservation our petty interests may be alienated as a Lord may make his vassal absolutely free or a Prince his Subject as Saul proclaimed That whosoever encountered Goliah he would make his house free in Israel 1 Sam. 17.25 That is free from Taxes Imposts services in War but not free from being a subject but no creature can be exempted from duty to God or made free from this debt for dependance upon God and our subjection to him are so twisted together that the one cannot be without the other We wholly depend upon him for being and all things else and therefore we must be wholly subject to him Well then consider man in the order of Creation and he is a debtor to God not to his own flesh bound to refer his service strength time care life and love to him from whom he received them these are sound reasonings not to be reproved Secondly By the condition of their spiritual being so they are much more debtors to God and therein consider 1. The foundation on which this new estate is built and that is our Redemption by Christ. This doth infer the debt mentioned in the Text whether we respect the state from whence we were redeemed the price paid for us or the end why we were redeemed The state from whence we were redeemed was a state of woful eaptivity from Gods debtors we became Satan's slaves Now if a captive were ransomed by another mans money his life service and strength did belong to the buyer for he is his money Exod. 21.21 Christ hath bought us from a worse slavery therefore all that we have belongeth to him we are debtors so for the price that was paid for our ransom as from the worst slavery so with the greatest price 1 Pet. 1.18 We are not redeemed with corruptible things such as silver and gold but with the precious blood of Christ. Now this maketh us debtors and destroyeth all right and property in our selves 1 Cor. 6.19 20. Ye are not your own ye are brought with a price therefore glorifie God with your bodies and souls which are Gods Take in the end and the Argument is the more conclusive he
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be