the flesh shall of the flesh reap corruption but they that sow to the Spirit shall of the Spirit reap life everlasting Now it concerneth us to consider what or who it is that employeth us Our Bodies are worn out and the vigour of Nature is daily spent but in what in pleasing the flesh in that which it craveth or in serving pleasing and glorifying God The Prophet saith Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Every man is at the cost and expence of his time and labour and bestoweth it on something or other but in what Do not think of compounding the matter for as every man serveth one of these Masters so no man serveth both Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon They both require our full strength and both command contrary things therefore as a man cannot go two contrary ways at once so he cannot obey these two Masters if sin reign in our Souls it draweth all things into obedience the consent of your minds is not enough to satisfie it but it will employ the body to fulfil its cravings and especially those two Adjuncts of the bodily Life Time and Strength And Grace doth the like the Faculties and Powers of the Soul and Body must be employed one way or another they cannot lie idle in such an active restless Creature as man is 2. Both these Services are entred into by consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some men pronely yield up themselves to do what sin would have to be done therefore they are said to give themselves to work wickedness and where sin is vehement and obstinate they are said to sell themselves to work wickedness and in other Phrases Eccles. 8.11 The heart of the sons of men is fully set in them to do evil Eph. 4.19 They have given themselves over to lasciviousness to work all uncleanness with greediness when they have cast off all remorse of Conscience and fear of Gods Judgments with full consent they abandon themselves to their brutish lusts and filthy desires there is no check nor restraint can hold them But this is when sin is grown an height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 11 They have ran greedily c. as water is poured out of a Bucket But generally in all sin there is a voluntariness if not a wilfulness in it as a stone runneth down hill because it is its own proper motion 2. To God we consecrate our selves with a thorow consent of will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service And 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word either alludeth to Servants who stand before or in the presence of their Lord and Master to shew their readiness to be commanded or employed by him so present your selves to shew your readiness to obey all the commands of God or in allusion to the Sacrifice which was presented before the Altar in token that the party did design it and with it himself to God so do we yield up our selves to God Bodies and Souls all that we are and have we resign it to him There is this difference in both these resignations the Devils Servants do not what they do in love to him but to their own flesh but Christs Servants do what they do in love to him as well as to themselves they know him and love him he is not a Master to be ashamed of The giving up our selves to sin is a concealed act we would not be seen in it for there is somewhat in their own hearts to check it and condemn it some Conscience of good and evil as also a fear of blame from God and the World and so men do it covertly but do we give up our selves solemnly and professedly 3. The service of sin should not be allowed by us 1. Partly because Sin is an Usurper whereas God hath a full and clear right both to our Bodies and our Souls for he made them both Sinners so far as they owne a God and their obligations to him cannot but look upon sin as a disorder for it alienateth our subjection from him to whom it is due All sinners are not Atheists and therefore can never get off this Conviction that God is their Owner for he is their Maker and framed them for such an use and end namely to keep his Laws therefore to lend or give their bodies to sin is disloyalty and rebellion against the great and just Soveraign of the World 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Men do not only say but notionally know that God is their Owner but if they did practically improve it the reformation of the World would not be so desperate a Cure as it is but alas professing to know God in their works they deny him Tit. 1.16 their lives are quite contrary to their notional acknowledgement of God what could they do more or worse if there were no God Reason will tell us that it is impossible for us to be our own for we neither made our selves nor can we subsist of our selves for one moment All wicked men are God's whether they will or no yea the Devils themselves not expected they are his against their wills and therefore do not live as his 2. Sin is Gods enemy and ours too it destroyeth us while it seemeth to gratifie us The end of these things is death Rom. 6.21 Now he is a Traitor to his Country that supplieth the Enemy with Arms you wrong God and wrong your own Bodies and Souls Therefore yield not your members us weapons of unrighteousness unto sin It is a miserable thing to be Traitors to God and our selves Thy dâ—struction iâ— of thy self Hos. 13.9 our misery is of our own procuring God is not to be blamed but our own perverse choice we cherish a Serpent in our bosoms that will sting us to death 4. Since sin cannot challenge any just Title to us it is unquestionably our Duty to yield up our selves to the Lord. Let us see in what manner it is to be done 1. It must be done with hearty and full consent of Will In the Covenant of Grace God demandeth his Right to be given him by your Consent it is indeed a due Debt but it is called a Gift My son give me thy heart Prov. 23.20 because you become his People not by constraint but by consent Psal. 110.3 Thy people shall be willing in the day of thy power and therefore it is resembled to Marriage than which
Duties or the Legal administrations which are called carnal Ordinances Heb. 9.10 and Truth in opposition to them again as they are called shadows of good things to come Heb. 10.1 In this sense the Gospel or New Covenant might well be called the Law of the Spirit but not for this reason only but because of the power of the Spirit that accompanieth it as 't is said 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life Lex jubet gratia juvat and the grace of the Gospel is the gift of the Spirit 3. 'T is called the Spirit of Life because through the preaching of the Gospel we are renewed by the Holy Ghost and have the new life begun in us which is perfected in Heaven and we are said Gal. 2.19 To be dead to the Law that we may live unto God that is that by vertue of the spirit of Christ dwelling in us we may live righteously and holily to the glory of God 4. 'T is the Spirit of Life in Christ Jesus partly because he is the author and foundation of this new Covenant and partly also because from him we receive the Spirit as from our head we have the unction from the holy one 1 John 2.10 and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord Titus 3.6 Thus I have plainly opened the first Law mentioned Let us address our selves to the second 2. The Law of Sin and Death Thereby is meant the covenant of works which inferreth condemnation to the fallen Creature because of sin and in part the legal Covenant not as intended by God but used by them it proved to them a Law of Sin and Death for the Apostle calleth it the ministration of Death 2 Cor. 3.7 and verse the 9th a ministration of condemnation Now because it seemeth hard to call a Law given by God himself a Law of Sin and Death I must tell you 't is only called so because it convinceth of Sin and bindeth over to Death and that I may not involve you in a tedious debate I shall expedite my self by informing you That the Law of works hath a twofold operation the one is about Sin the other about Wrath or the Death threatned by the Law 1. About Sin its operation is double First it convinceth of Sin as 't is said Rom. 3.20 By the deeds of the Law shall no flesh be justified in his sight for by the Law is the knowledg of Sin That is the use of it is to bring us to an acknowledgment of Sin and Guilt For when the Law sets before a man what God commandeth and forbiddeth and a mans Conscience convinceth him that he hath offended against it by Thoughts Lusts Words Deeds he findeth himself a sinner and his heart reproacheth him as one that is become culpable and guilty before God so that all are concluded under Sin by the services of that Covenant neither will the legal covenant help him for that is rather an acknowledgment of the Debt than a token of our Discharge a Bond rather than an Acquittance an hand-writing of Ordinances against us Col. 2.14 which did every year revive again the Conscience and remembrance of Sins Heb. 10.3 Secondly The other Operation of the Law about Sin is That it irritateth Sin and doth provoke and stir up our carnal desires and affections rather than mortify them For the more carnal men are urged to obedience by the rigid exactions of the Law the more doth carnal nature rebel as a Bullock is the more unruly for the yoking and a River stopt by a Dam swells the higher The Law requireth Duty at our hands but confers not on corrupt man power to perform it and denounceth a Curse against those that obey not but giveth no strength to obey that it is so is plain by that of the Apostle Rom. 7.5 When we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto Death While we were under the Dominion of corrupt nature Sins that were discovered by the Law were also irritated by the Law as ill vapours are discovered and raised by the Sun which were hidden in the earth before and so Sin brought forth those ill fruits the end whereof is Death but this is not to be charged on the Law of God but the perverseness of man for the proper use of the Law is to discover and retrain Sin and weaken it not to provoke and stir it up See how the Apostle vindicateth Gods Law Rom. 7.7 8. What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust unless the Law had said Thou shalt not covet but sin taking occasion by the commandment wrought in me all manner of concupiscence Thus he answereth the Objection If Sin grow more powerful in us by the Law then is the Law Sin No far be it from our thoughts the Law is not the cause but the occasion only as Sin sheweth its power upon the restraint Well then the ceremonies of the legal Covenant do not mend the matter for these are but a weak fence about our duty and bridling more of our liberty stubborn man spurneth the more against the Law of God and will not be subject to it 2. The other operation of the Law is about Death or the Judgment denounced against Sin and so 't is said the law worketh wrath Rom. 4.15 as it bringeth punishment into the World and revealeth Gods wrath against the transgressions of men and raiseth the fears of it in our Consciences and 't is called the Law of Death because unavoidably it leaveth man under a Sentence of Death or in a cursed and lost estate by reason of Sin These are the two Laws 3. By one Law we are freed from the other the Apostle saith me but he personateth every Believer they are all freed by the Covenant of Grace from the bond and influence of the Covenant of Works so 't is a common Priviledg what belongeth to one belongeth to all 2. My second part is to suit the words as an Argument to confirm the former Proposition 1. They confirm the Priviledg There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death he that is freed from the Law is acquitted from Condemnation it can have no power over him 2. The Description is double first from their internal estate they are in Christ Therefore they have the priviledges and advantages of his new Law of the Law of the Spirit of Life which is in Christ Jesus Secondly their external course They walk not after the flesh but after the spirit They have a spirit and a quickning sanctifying spirit grace given them in some measure to do what the Law injoineth being under
called and justified they are children of wrath as well as others 2. The reply and answer 't is God that justifieth This implyeth two things first his finding out a way to acquit them according to the terms of the Gospel as when all men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to Gods vengeance but now a clear and sure way of pardon Rom 3.19 20 21 22. Now we know that whatsoever things the law saith it saith to them that are under the law that every mouth may be stopped and all the world may become guilty before God Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin but the righteousness of God without the law is manifested being witnessed by the law and the Prophets even the righteousness of God which is by faith of Jesus Christ unto all and upon all that believe There is mercy for all penitent believers to accept and bless them 2. He doth actually acquit all those that submit to these terms Eph. 1.6 Who hath accepted us in the beloved to the praise of his glorious grace The Covenant setteth down the terms and by performing them we are capable of this benefit of Absolution Doctrine That no charge or accusation will take effect to prejudice the acceptation of them whom God justifieth 1. What is justification It consisteth in two things first in the pardon of â—ll our sins secondly in the acceptation of us as righteous in Christ. The first is necessary for God doth not vindicate us as innocent but pardoneth us as guilty those that are impleâ—ded before his Tribunal are all sinners and sinners are not vindicated but pardoned and the Apostle describeth justification by the pardon of sin Rom. 4.6 7. As David describeth the blessedness of the man to whom the Lord imputeth righteousness without works saying Blessed are they whose iniquities are forgiven whose sins are covered God in justifying his people against the imputations of the world doth bring forth their righteousness as the noon-day but in justifying them against the accusations brought before his own Tribunal doth not vindicate our innocency but shew his own mercy in a free discharge of all our sins This is sometimes set forth in Scripture by the blotting out of all our transgressions as Isa. 43.25 I even I am he that blotteth out thy transgressions for my own names sake and will remember thy sins no more As we are no more chaâ—ged with what is cancelled or blotted out of a debt-book so Isa. 38.17 Thou hast cast my sins behind thy back as men cast behind them such things as they list not to look on and Micha 7.19 Thou wilt cast our sins into the depth of the sea as that which is cast into the sea is lost forgotten and cannot be recovered so sin shall not be brought into the judgment against the pardoned sinner 2. In accepting us as righteous in Christ who dyed for our sins to reconcile us unto God and therefore sometimes he is said to be made righteousness to us 1 Cor. 1.30 and we are said to be made the righteousness of God in him 2. Cor. 5.21 that is we have the effect of his sufferings as if we had suffered in person for they were undergone in our stead and for our sakes and the fruit of it given to us by God himself 2. How many ways doth God justifie Four ways especially 1 By way of Constitution 2 Estimation 3 Sentence And 4 Execution 1. Constitutively by his Gospel-grant or the New Covenant in the blood of Christ. The Covenant of grace is Gods pardoning act and instrument by which we know whom and upon what Terms God will pardon and justifie namely all such as repent and believe the Gospel We are constituted just and righteous and exempted from the curse and penalties of the law We may know the true way of justification by its opposition to the false or pretended way Acts 13.38 39. Through this man is preached unto you the forgiveness of sins and by him all that believe are justified from all those things from which they could not be justified by the law of Moses The Jews expected to be justified by the law of Moses but we are justified by the law of Christ that is this constituteth our right and herein justification and sanctification differ God sanctifieth by his Spirit but justifieth by the sentence of his word or promise of the Gospel Our right immediately results thence as by an act of indempnity we are freed from all the penalties which otherwise we might incur without any further act of the Magistrate We are constituted righteous by his deed of gift in the Gospel but made holy by his Spirit but if any quarrel at this term and say that God by the New Covenant doth declare who are justifiable but doth not justifie I answer further We are justified 2. By way of Estimation whereby God doth determine our right accept or deem and account them righteous who fulfil the terms of the Gospel and actually convey to them the fruits of Christs death This is spoken of 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified once vile sinners now washed sanctified and justified as soon as they believe they are put into a state of acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is justifying he continueth to justifie them unto the death and he keeps them in that estate wherein they have exemption from the punishment of sin and a right to eternal life 3. By way of Sentence This is in part done here when God interpreteth our righteousness and sincerity Job 33.23 24. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness then he is gracious unto him and saith Deliver him from going down to the pit I have found a ransom And doth by the Spirit of adoption assure us more and more of the pardon of our sins but more solemnly at the last day when the Judge doth sitting upon the Throne pronounce and declare us righteous before all the world and as those who are accepted unto life Acts 3.19 That your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Then the sentence is solemnly pronounced by the Judg sitting on the throne and we are justified before God Men and Angels There are two parts of judgment to condemn and to absolve or justifie Matth. 12.36 37. But I say unto you that for every idle word that a man shall speak he shall give account thereof at the day of judgment for by thy words thou shalt be justified and by thy words thou shalt be condemned then every mans doom shall be pronounced 4. By way of Execution when the sentence is executed This is in part done here as God taketh off the penalties and fruits of sin either in the way of
the beloved to the praise of his glorious grace The people of God are loved from all eternity by his love of benevolence whereby he willed good unto them and decreed to bestow good upon them even when they were children of wrath in the sentence of the law But there is besides this the love of complacency whereby he accepteth of them as being reconciled to him and acquiesceth in them as his peculiar people and will bestow all manner of grace upon them Secondly As to sense or our feeling of this love Rom. 5.5 Because the love of God is shed abroad in our hearts When 't is evidenced to us that God hath thus sanctified us and adopted us into his family taken us for his children Rom. 8.16 And we are incouraged to look for the eternal inheritance as our right and portion The effects we have in our conversion called therefore effectual calling the sense we have by the Lords confirming Grace or the witness of the spirit which God giveth as a reward to his faithful and obedient servants Experienced seasoned Christians usually have it in a large measure 2. The people of God apprehend it as a very blessed and comfortable condition for here Paul in their name speaketh that as long as God loveth them they are not troubled about other things Death may separate the soul from the body depth of poverty may separate them not only from the preferments of the world but the enjoyment of their own estates Evil angels may disquiet them with temptations worldly powers exile them from their countrey and separate them from their dearest friends and acquaintance but as long as they are not separated from the love of God in Christ they are well apaid and contented for the Apostles triumph is not that he did escape the troubles but that he was not separated from the love of God in Christ Jesus Now this cometh partly from the real worth of the priviledg its self and partly from their esteem and value of it 1. For the real worth of the priviledge its self Surely Gods love can make us more happy than the world can make us miserable Consider a believer as to his present or future condition he is a blessed man For the present his sins are pardoned Psal. 32.1 Blessed is he whose transgression is forgiven whose sin is covered Their natures are healed 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these we might be partakers of the divine nature having escaped the corruption that is in the world through lust Their ways are directed and ordered Psal. 119.1 Blessed are the undefiled in the way who walk in the law of the Lord. And for the future they have eternal life 1 John 2.25 And this is the promise he hath promised us even eternal life Now these are blessings the world cannot deprive us of and they are the fruits of distinguishing love but worldly things which are subject to the will and power of our enemies are not Eccles. 9.1 2. Love nor hatred cannot be known by these things all things come alike to all These have escaped the greatest misery and are intitled to the greatest happiness mankind is capable of 2. Their value and esteem of it above all worldly felicities Psal. 4.6 7. Many say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness into my heart more than in the time that their corn and wine increased Yea above life its self Psal. 63.3 Thy loving-kindness is better than life They were willing to renounce all to get it and therefore they are willing to renounce all to keep it Phil. 3.7 8. What things were gain to me I counted loss for Christ yea doubtless and I count all things but loss He had counted and did count to shew that he had not repented of his choice Man is changeable and fickle highly conceited for one thing to day and another to morrow but the Apostle saw no cause to recede from his choice he continued still of the same opinion We often affect novelties are transported when we first change our profession and repent at leasure Now if he were to do it again he would freely do it supposing it to be gainful But now to have the favour of God and to be like him how valuable a blessing is it None are true Christians but those that are like-minded that value his favour above all things for otherwise God is loved with the respect of an underling and so cannot have the affection from us that is due to the chiefest good Psal. 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee 3. That nothing can separate us from the fruition of his love This will be best seen from the grounds 1. The immutability of Gods love to the elect His elective love maketh not only our vocation effectual but our justification and glorification also Rom. 8.30 He will not cease to love us nor cast off the care of our salvation till he hath brought it to its final period 2. The infinite merit of Christ. 'T is in the text The love of God which is in Christ Jesus our Lord. His free-love is carried on to us in that way for the fruits of his eternal love we cannot obtain but by Jesus Christ. Now his merit is an everlasting merit he went not to Heaven till he had obtained eternal Redemption for us Heb. 9.12 A purchase that shall ever stand in force 3. The unchangeable Covenant and the promises of God which irreversibly make over this right to us 2 Cor. 1.20 For all the promises of God are in him yea and amen And Heb. 6.18 That by two immutable things in which it was impossible for God to lie we might have strong consolation Surely this should give us a strong consolation that we have the word of the eternal God for it That if we run for refuge and stick there nothing shall defeat our right 4. The union of a believer with Christ as a member of his body and so belonging to his care and protection For the Lord Christ is a Saviour to all those to whom he is truly an head Eph. 5.23 Christ is the head of the Church and the Saviour of the body Therefore every living member of the mystical body is safe nothing shall dissolve or break that blessed union that is between Christ and believers 5. The Almighty power of God and Christ 1 Pet. 1.5 Ye are kept by the power of God through faith to salvation Heaven is kept for them and they are kept for Heaven Christ hath promised his Almighty Power for the safety of believers As it was he and not we that purchased our salvation so it is Christ and not we that must have the keeping of the purchased benefits and he saith that none shall pluck them out of his hands and out of the Fathers hands
us to all holy endeavours of Obedience this is sometimes called the activity or working of Grace Faith worketh by love Gal. 5.6 Sometimes Zeal or an earnest burning of affection towards God or that holy Ardor whereby we repress those affections unruly motions and desires which are contrary to his Will and do excite and stir up our selves more and more to honour him and please him Titus 2.14 Zealous of good works Sometimes Alacrity and Chearfulness as we prevail in striving against sin and our Love to God increaseth 1 John 5.3 4. All these are as so many degrees First We make Conscience of doing our Duty but that 's not enough a Convinced man may have his Conscience stirring and pleading for God but a Converted man or a renewed Heart hath an inclination and not only an inclination but some fitness and not only some fitness but there is an impulsion which discovereth its self either by stirring or exciting to that which is good though with difficulty which is the lowest degree All Grace is stirring and would fain break out into action for 't is not a dead and sleepy habit but seeketh to break forth and is called by the Apostle The Lustings of the Spirit Gal. 5.17 Another Degree is Zeal and Love to the glory of God whom they honour and desire to exalt continually which maketh them complain of Corruption and to strive against it and to shake off sloathfulness and the weights of sin that hang upon us when the Spirit gets the upper hand but the flesh is not easily subdued Then we are more at liberty to serve God and so Alacrity followeth when a man hath Pleasure in good actions and the Flesh is so overcome and subdued that it can make little or no opposition and so we perform our Duty with more ease and delight which is the highest degree SERMON III. MATTH XXV v. 3 4. They that were foolish took their Lamps and took no Oyl with them But the wise took Oyl in their Vessels with their Lamps I Come now to the Second Effect Secondly An habitual Aversation to that which is evil Psal. 97.10 Ye that love the Lord hate evil 'T is as natural to Grace to hate evil as to love good As Love was made for God and the things which he hath Commanded and tends to the enjoyment of him so Hatred was made for sin and what is contrary to God Man hath an eschewing faculty as well as an embracing and choosing faculty and Grace falleth upon both and sanctifyeth the one as well as the other Amos 5.15 Hate the evil and love the good Love was given us for good and Hatred for evil Love was made for the chiefest good and all things that tend to it and Hatred for that which is truely and properly evil Now concerning this Effect of Grace I shall observe these things 1. Grace produceth an Hatred of sin not a bare abstinence from it Sin may be restrained by forreign reasons not proper to Grace as a Dogg that hath a mind to the Bait may abstain for fear of the Cudgel So Men may abstain because of the Penalty of Laws Infamy shame in the World or other reasons as Haman refrained himself that he might the better take Revenge upon the whole race of the Jews Men may refrain from sin when there is not a rooted Enmity against it whereas in the Saints there is a constant Principle of resistance against it 1 John 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seed of God abideth in him The Grace of Sanctification doth change the nature of a man and his Heart is set against that he loved before Look as the Lord will not respect mens external practice of Good when it may be their Hearts abhor and loath it and are bent on other courses he requireth chiefly that they be rooted in the Love of good and delight in it so he will not accept a simple not-doing or forbearing evil while it may be their Hearts are going a Whoring after it but will have them really hate and detest it that there should be an abiding Enmity in their Hearts against it and where 't is so that there is an habitual Love of good and hatred of evil Christ will pass by many failings in practice as you may see Rom. 7.22 23 24 25. that is the Case there The evil that I hate that do I and I delight in the Law of God in the inward man Clear these two once and the remainders of sin will not be your ruine 2. Grace produceth an hatred of sin as sin out of a principle of Love to God and as it is contrary to his Law and the new nature planted in us Ye that love the Lord hate evil and he that is born of God sinneth not that is the principle because the Seed of God abideth in you The School-men distinguish of two sorts and kinds of Hatred Odium abominationis and Odium inimicitiae the first is defined by Aquinas to be Dissonantia quaedam appetitus ad id quod apprehenditur ut repugnans noxium an aversation of the Appetite to what is apprehended repugnant and contrary to us Such an hatred there is in the regenerate for they apprehend sin as repugnant and contrary to their renewed Will to the unregenerate 't is agreeable and suitable as Draffe to the appetite of a Swine or Grass and Hay to a Bullock and Horse The other is an Hatred of Enmity so called both for the ground of it and the effect of it the ground as an evil that which is an Enemy and hurtful to us as sin is to our Peace and Happiness Temporal Spiritual and Eternal but chiefly as to the effect of it Hatred is a willing of evil and mischief to the thing or person hated Both these Hatreds are in the Children of God They hate sin not only as it may bring Loss and Detriment horrour of Conscience and Damnation but out of the pure Love of God as 't is contrary to his Image and Will and they hate it with an hostile Hatred so as to seek the destruction of it Non cessat in laesione Peccati sed in exterminio it doth not scratch at the Face of sin but is seeking to mortifie and subdue it and therefore are alwayes Mourning Praying Watching Striving Famishing it by cutting off its Provisions and denying its Satisfactions and still following the work close 'till we get the Mastery of it 3. I Observe That renewing Grace doth so far obtain and produce this effect in the Hearts of those that are under it that their Hatred to sin is greater than their Love to it and sin is thereby more and more weakened and subdued in the Soul We flatter our selves with notions of Love and Hatred unless there be some answerable Success and Prevalency It cannot be Imagined that sin should Live in its full strength where there is a fixed settled frame of Heart against it that there should be in the Soul
unacquainted with Pain or Pleasure it had been much but we have not only a Ransom but an Inheritance instead of Horrors and Howlings everlasting Joys Again many are called Saviours either because of their subordinate subserviency to Christ Instruments in inward and outward Salvation but these Saviours needed a Saviour Christ is the True Jesus who saveth as an Author of Grace not as an Instrument and Means of Conveyance Now Christ is a Saviour partly by Merit partly by Efficacy and Power he doth something for us and something in us for us he prevaileth by the Merit of his Death in us by the efficacy of his Spirit all his Work is not done on the Cross. Both are necessary partly in regard of the difference of the Enemies God and the Law are in a distinct Rank from Sin and Death Satan and the World God was an Enemy he cannot be overcome but must be reconciled the Law an Enemy that could not be disannulled but must be satisfied Sin the World and Satan assault us out of Malice they make themselves our Enemies the Law and God are made Enemies out of our Rebellion therefore Christ must satisfy as well as overcome To reconcile God he shed his Blood on the Cross Justice must have a Sacrifice and the Law Satisfaction the Curses of the Law are not to fall to the ground some Body must be made a Curse to keep up the Authority of the Law the Law was an Innocent Enemy and therefore not to be relaxed or repealed Partly in regard of the different Fight of the other Enemies that are Enemies out of Malice Satan is not only a Tempter but an Accuser as a Tempter so Christ was to overcome him by his Power as an Accuser by his Merit when Satan condemneth Christ is to intercede and represent his own Merit the Plaister must be as broad as the Sore so far as Satan is an Enemy so far must Christ be a Saviour and Redeemer by his Power against the Temptations by his Merit against the Accusations of Satan as the Devil is an Accuser Christ is an Advocate Partly because Satan hath a double Power over a Sinner Legal and Usurped Legal as God's Executioner by the ordination of God's Justice Heb. 2.14 That through Death he might destroy him that had the Power of Death that is the Devil Christ is to die to put Satan out of Office Usurped as the God of this World God made him an Executioner we a Prince John 12.31 Now shall the Prince of this World be cast out Christ rescueth Prisoners Isa. 49.9 That thou mayest say to the Prisoners Go forth He will rescue and recover the Elect when by their own default they put themselves in Satan's hands Partly for our Comfort by his own Obedience and Merit Christ giveth us a Right and Title but by his Efficacy and Power he giveth us Possession He is to buy our Peace Grace Comfort and then to see that we are possessed of it Well then own him as Jesus as the only Saviour Acts 4.17 The Apostles were charged not to preach any more in the Name of Jesus Rest upon his Merit and wait for his Power 1. Rest upon his Merit Troubled Consciences that think to help themselves by their own Care and Resolution are like Men that are like to perish in the Waters and when a Boat is sent out to help them think to swim to shore by their own strength You would be a Saviour to your selves your own Jesus and your own Christ. God is very jealous of the Creature 's Trust and Christ saith Isa. 45.5 I am the Lord and there is none else there is no Saviour besides me You would purchase your Peace conquer your own Enemies and then come to Christ. No Mony of yours is currant in Heaven the Jewels of the Covenant are not sold for any price but Christ's Blood and Christ's Obedience God saith Isa. 55.1 He that hath no Mony let him come and buy Wine and Milk without Mony and without Price He sold to Christ but he giveth to you he asketh nothing of you but Acceptance Will you take it They that refuse Christ and refuse Comfort till they be holy in themselves they have a shew of Humility they would wear their own Garments spend their own Mony but the Spirit is never more proud than when under a legal Dejection we scorn to put on Christ's Robes and are better contented with our own spotted Garments as in outward things we prefer a Russet Coat of our own before a Velvet Coat of another's This is peevish Pride 2. Wait for his Power and Efficacy in the use of Means It is bestowed on us by virtue of his Intercession We are saved by his Life Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son much more being reconciled shall we be saved by his Life We are reconciled by his Merit but saved by his Life He liveth in Heaven and procureth Influences of his Grace Therefore he is said to be able to save to the uttermost all that come unto God through him seeing he ever liveth to make intercession for us Heb. 7.25 In Heaven he accomplisheth the other part of his Priesthood He doth not work out a part of Man's Salvation and leave the rest to our free Will the sacrificing part is ended and by his Intercession we get the Merit applied to us But we must not be idle we must come with Supplications and present the Case to Christ that Christ may present it to God Our Groans must answer to the earnestness of his Intercession and then we shall receive Supplies The Word is called The Power of God to Salvation Rom. 1.16 Those that conscionably use Prayer and wait for Christ in the Word will find him to be a Saviour indeed The Word is the effectual Means to save Men how foolish and despicable soever it seem in the World God would work with us rationally We cannot expect a brutish bent c. Thirdly The next thing is That he is Christ an anointed Saviour This fitly followeth the former Jesus signifies his Divinity and Christ his Humanity We are not only to know his Person but his Office John 1.41 We have found the Messias which is being interpreted the Christ or Anointed This is often expressed in Scripture Psal. 45.8 He is anointed with the Oil of Gladness above his Fellows Isa. 61.1 The Spirit of the Lord is upon me because the Lord hath anointed me to preach good Tidings unto the Meek So Acts 4.27 Against thy Holy Child Jesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together So Acts 10.38 How God anointed Jesus of Nazareth with the Holy Ghost and with Power Out of all which places we see that Christ's anointing is not to be understood properly but by a Trope the Sign is put for the Thing signified 1. Who was anointed Among
testimony to their Consciences that they could find nothing against them but in the matter of their God Dan. 6.5 They have no real matter against them and therefore feign and suppose these Crimes to justify their Opposition for they devise Crimes because they find none 5. Because if a Man be Strict and Conscientious Mortified sober of Life and Behaviour the World is apt to judg him one of such an hated Party As if any named the Name of God with reverence they suspected them for Hereticks if they said if the Lord will And we read in the Story of the French Martyrs when Sanpanlius reproved a Man for Swearing he was presently suspected to be a Hugonot and so condemned As if it were said in the Language of the Damsel to Peter Thou art one of them for thy Speech bewrayeth thee If any were humble mortified serious the World suspecteth them 6. The Consciences of Wicked Men are as a thousand Witnesses Non amo te Sabedi c. Ask Conscience what is the matter they cannot look upon them without fear and shame Their Heart riseth against them and what is the Reason All regular Affections may be justified the Cause is bad and Men are loth to render it 7. It appears by the Joy that Wicked Men take when they have any thing offered to justify their Opposition as suppose by the Scandals of any that profess the Ways of God as the Heathens took an advantage from the impurity of the Gnosticks to defame all Christians Regular Zeal is accompanied with Compassion and flyeth not from the Persons to the Cause from the Faulty to the Innocent to the whole Generation of the Just. It is Hatred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Haman thought scorn to lay hands upon Mordecai alone but sought to root out the whole Seed of the Jews Esther 3.6 SERMON XXIII JOHN XVII 14 I have given them thy Word and the World hath hated them because they are not of the World even as I am not of the World III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God I now come to the Reasons thereof 1. Difference and Estrangement in course of Life is a provoking thing Therefore Men that live in any sinful course are loth that any should part company with them 1 Pet. 4.4 Wherein they think it strange that you run not with them to all excess of Riot speaking evil of you Therefore they hate them because of the difference in course of Life Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God and others There is a contrariety in their Dispositions the one have the Spirit of the World the other have an heavenly Spirit 1 Cor. 2.12 They are employed in the Service of contrary Masters Christ and Mammon Mat. 6.24 Christ and Belial 2 Cor. 6.15 They are guided by contrary Rules the Law of Sin and the Law of Righteousness the Customs of the World and the Will of God And they are carried in all their Ways and Actions to contrary Ends the one living for earthly the other for heavenly Things Whence it must necessarily follow that they must continually cross one another in the Course of their Conversation 2. This is not all it is not only a Difference but a Difference about Religion and usually Hatreds that arise from Difference in Religion are very deadly that which is for the Restraint of Passion is made the Fuel of it and instead of a Judg a Party The Samaritans and Jews could not endure one another The nearer they agree the Strife is the greater when they are outstripped in that Form Proximorum odia sunt acerrima A Turk hateth a Jew more than a Christian a Jew hateth a Christian more than others So in the other Subdivision the nearer and more conjoined in a common Profession the greater the particular Breach and the Hatred more fierce 3. It is not only difference about Religion but between the true Religion and false False Worships tho never so different may better agree together than the false with the true as Darkness and Darkness will better suit than Light and Darkness and one Error will give better Quarter to another than either will to the right Worship of God The Heathens tolerated the Epicureans that denied Providence and took away all respect and care about Divine Matters and yet persecuted Christians The strict Profession of the Name of the true God enrageth more than to say There is no God The Romans when they had captivated any Nation worshipped the Gods of it except it were Jehovah the God of the Jews yea afterward tho the Jews were equally against the Idolatries of the Gentiles as the Christians yet they were not so generally hated and persecuted So that Hatred and Persecution is the Churches Lot and the evil Genius that followeth the Gospel where-ever it goeth Other Religions tho much different among themselves can agree well enough and live together in Peace when the malignity of the World is turned upon that which is true Under Rome-Antichristian the Jews were tolerated but not Protestants But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion It is needful to speak to this that we may search this Sore to the bottom Holiness is lovely and there is a natural Veneration of what is strict and Godliness in the Power of it tendeth to Love and Meekness and teacheth Men Patience in Wrongs and Readiness to give and to forgive to do good to all to pass by Injuries and to render good for evil Why should such an amiable Thing be hated I answer 1. The Devil's Instigation is one great Cause he hath great Wrath against the Saints their Increase presageth his Ruine Rev. 12.12 The Devil is come down unto you having great Wrath because he knoweth he hath but a little Time And he hath great Power over wicked Men Ephes. 2.2 The Prince of the Power of the Air the Spirit that now worketh in the Children of Disobedience As he worketh other Sins in them so this Sin of Hatred and Trouble to the Saints John 8.44 Ye are of your Father the Devil and the Lusts of your Father ye will do he was a Murderer from the beginning And Cain is said to be of that wicked One 1 John 3.12 They are his Seed and there is an old Enmity between the Seeds The original Cause is Malignity against God Rom. 1.30 Haters of God It is a part of Original Sin they hate God and hate his Saints God should speed no better than his Saints if he were in their Power But the actual Cause is 2. On Man's part and there seemeth to be a double Reason Pride and Envy Pride is impatient of Reproof and Envy looketh with an evil eye upon their Privileges and Advantages in Christ. 1. Pride which is impatient of Reproof Strictness is an Object reviving Guilt Heb. 11.7 Noah
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
denounceth Judgment it terrifieth by its Threatnings and raiseth a tempest in the Conscience but it doth not afford us any help and relief and so rather irritateth and provoketh the power of sin than suppresseth it Rom. 7.8 Sin taking occasion wrought in me all manner of concupiscence for without the Law sin was dead as a River swelleth the more it is restrained by any lett or damm so is corruption stirred and then a man is discouraged giveth over all endeavour of repressing it So 2 Cor. 3.6 The letter killeth but the Spirit giveth life The first Covenant did only denounce and aggravate our condemnation and put us in despair 2. Affirmatively and Positively expressed But under Grace under the new Covenant or under the Grace of Jesus Christ who hath not only redeemed us from the guilt of sin but also from the power of sin The Grace of Remission is our encouragement and the Grace of Sanctification our help and relief First The Grace of Remission is a great encouragement freeth us from the bondage of despairing thoughts which weaken our endeavours Therefore the Apostle opposeth the Spirit of Power to the Spirit of Fear Christ offering a Pardon upon Repentance doth strengthen our hands in our work Secondly The Grace of Sanctification is our help God by his Spirit giveth life and strength to do what he requires of us and power to resist sin that we may overcome it Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 1 Joh. 5.4 Whosoever is born of God overcometh the world and this is the victory whereby we overcome the world even our faith Lex jubet Gratia juvat The Law commandeth but Grace helpeth Doctrine That sin should not and shall not reign over those who are under the sacred Power and Influence of Iesus Christ. 1. De Jure it should not reign over them it hath no right to rule it is an Usurper They who are redeemed by Christ should bind this Duty upon their hearts charge themselves with it to take heed that sin doth not reign it was once our Lord and Master but we have changed Masters and profess our selves now to be dead to sin and alive unto God through Jesus Christ our Lord therefore we should strive against it lest it recover its old dominion over us 2. De Facto it is not fully obeyed it doth not absolutely get the Victory and bear rule in our hearts but is weakened more and more in them who have given up themselves to the Regiment and Government of Grace Here 1. What is the Dominion of Sin 2. What need the Children of God to take heed it be not set up in their hearts 3. What hopes and incouragements they have by the Gospel or Grace of Jesus Christ whilst they are striving against it 1. What is the Dominion of Sin That will be best known by some Distinctions and Propositions 1. We must distinguish between the Being and Reign of Sin The Apostle doth not say Ye shall not sin any more because ye are not under the Law but under Grace but sin shall not have dominion over you it shall not get the better Sin doth remain and dwell in the Saints though not reign over them as the Beasts in Dan. 7.12 Their dominion was taken away yet their lives were prolonged for a season and time It is cast down in regard of Regency but not cast out in regard of Inherency Grace doth not wholly extinguish it but only repel the motions of it Sin will rebel but it shall not reign they do not give way to it nor actually obey and embrace the commands of it they do not do all that sin would have them to do If the Apostle had said Let not sin be in your mortal bodies as long as we carry flesh about us he would not have expected the Exhortation to have been fully answered but he saith Let it not reign which as well can as it ought to be complied with 2. Sin doth reign when either it is not opposed or when it is opposed weakly and with a faint resistance Where it is not opposed there it remaineth in its full strength and where it is opposed weakly and without any victory and success it argueth only a sense of Duty but no effect of Grace 1. Sin reigneth when it is not opposed when a man doth yield up himself to execute all the commands thereof and doth fulfil and obey its lusts as the Ambitious the Worldly and the Voluptuous do whatsoever their lusts command them with a miserable bondage yea they willingly walk after it Prov. 7.22 He goeth after her straightway as an ox to the slaughter or as a fool to the correction of the stocks Sin is as a Guest to evil men but as a Thief and Robber to the godly welcome to the one but the other would not have it come into their hearts It is one thing to wear a Chain as an Ornament another as a Bond and Fetter to give way to sin or to have it break in upon us to put it on willingly or to have it put and forced upon us It may be they may be sensible of it they may purpose not to do it or may complain of it but this is a constant Truth That we oftner complain of sin than we do resist it and oftner resist it than prevail against it It is not enough for men to see their sins or blame them in themselves or to purpose to amend them and forsake them but they must strive to overcome them and in striving prevail But we speak now of the first complaining of sin There is a double deceit of heart whereby men harden themselves in complaining of sin without resistance of it 1. Either men complain of other sins and not the main as if a man should complain of an aking tooth when the disease hath seized upon the Vitals or of a cut finger when at the same time he is wounded at the heart of wandring thoughts in Prayer when at the same time the heart is habitually averse or estranged from God through some Idols which are set up there Ezek â—4 3 5. Son of man these men have set up their Idols in their heart and put the stumbling-block of their iniquity before their face should I be inquired of at all by them And vers 5. That I may take the house of Israel in their own heart because they are all estranged from me through their Idols They complain of want of quickening Grace when it may be they want converting Grace as if we would have the Spirit of God to blow to a dead coal So when we pray for strengthening Grace when we should ask renewing Grace and confess only the infirmities of the Saints when we should bewail the misery of an unregenerate carnal estate And we cry out of some incident weaknesses when we should first see that our habitual aversion from
so outgrow all feelings of Conscience 2. To stir up in the People of God this holy shame by reason of sin past and present It is a great help to the spiritual Life for when we make light of sin we are in danger of being overcome by it Therefore rouse up your selves Is the offending of the eternal God a slight thing Surely God doth not make his Laws for nought nor doth he make such a stir by his Word and Providence against a tame and harmless thing nor threaten men to Hell for small indifferent matters neither needed Christ to have dyed and done all that he hath done to cure a small and little disease More particularly 1. Sin is the Creatures Rebellion and Disobedience to the Law of the absolutely universal Soveraign 1 Joh. 3.4 Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 2. The Deformity of the noblest Creature upon earth Rom. 3.23 For all have sinned and come short of the glory of God 3. A stain so deep that nothing could wash it away but the Blood of Christ Rev. 1.5 6. To him that loved us and washed our sins with his own blood c. 4. It hath yielded a flood that drowned the World of Sinners yet it did not wash away their sins 2 Pet. 2.9 Bringing in the flood upon the world of the ungodly 5. Hell it self can never do it nor purge out the malignity of it therefore it hath no end Mark 9.44 Where their worm dieth not and the fire is not quenched 6. God himself doth loath the Creature for sin and nothing else but sin Zech. 11.8 Three shepherds also I cut off in one month and my soul loathed them Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Psal. 78.59 When God saw this he was wroth and greatly abhorred Israel II. As it sets forth the evil and the odiousness of Sin shame dogs Sin at the heels Doctrine That Sin is really the matter of Shame 1. It is so for the present it will make you loathsom to your selves infamous to others odious to God 1. Loathsom to our selves therefore a wicked man dareth not to converse with his own Heart but doth what he can to fly from himself to divert his thoughts from the sight of his own Soul or the view of his own natural face in the Glass of the Word Joh. 3.20 Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved There is a secret bosom-witness which they fear Job 27.6 My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live There needeth a great deal of do to bring a man and his Conscience together 2. Infamous to others he bringeth a blot upon himself Prov. 13.5 A righteous man hateth lying but a wicked man is loathsom and cometh to shame They are a disgrace to the Socieâ—y in which they live 2 Pet. 2.13 Spots are they and blemishes sporting themselves with their own deceivings while they feast with you Those that love sin in themselves hate it in another Tit. 3.3 We our selves also were sometimes foolish disobedient serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. Odious to God Psal. 14.2 3. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one and they are sensible of it and therefore grow shy of God 1 Joh. 3.20 21. 2. It will be much more so hereafter First At the Day of Judgment Shame is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of a just reproof and that chiefly from one in Authority most of all from the Judge of the World This is principally intended not shame of Face before men so much as shame of Conscience a lothness to come into Gods Presence Gen. 3.10 I was afraid or ashamed because I was naked and I hid my self There was Verecundia before an awful Bashfulness but not Pudor fear of Reproof and Blame that entred with sin much more when all things shall be opened and brought to light as at the great Day 1 Joh. 2.28 That we may have confidence and not be ashamed before him at his coming Wicked persons that are void of Righteousness and all Hypocrites that have been unfaithful and unthankful to him will then be ashamed Secondly In Hell Shame in the Damned is that troublous confounding sense of their lost Estate past Folly and evil Choice having now no hope of his Grace Dan. 12.2 Some shall arise to shame and everlasting contempt they shall be rejected by God as much as they now reject and disowne him Vse Well then let us walk more cautiously not return again to our wallowing in the mire lest we provide matter of grief and shame to our selves It is a Grace to be ashamed in a penitent manner but it is a sin to provide matter of shame anew The godly and wicked are both ashamed the one to get sin pardoned the other would have Conscience deadned the one to get sin mortified the other only to have ease within themselves though they wallow in sin and be not reconciled to God Gods Children are more watchful for the time to come but the other would only get rid of trouble Now if we cannot hope to prevail with the one we have great confidence the other will weigh his motive Will you once more render your selves odious to God a burden to your selves and live contrary to him whose Favour is your Life You have more to do with him than with all the World your happiness is to hold communion with him will you now you have eyes to see the odiousness of sin break through all the restraints which Light and Love lay upon you Thirdly The Apostles Argument is à damno it is harmful the end of sin is death The End may be taken for the Scope or for the Effect it is not scopus peccantis but finis peccati this is the issue it cometh unto we incur the penalty of eternal Death The Sinner hopeth for a better issue but the end of the work is Death it is finis operis though not operantis Doctrine If we continue in Sin we cannot expect other or better Fruit and Conclusion than eternal Death Now we find the Shame hereafter Death All that I shall say now shall be referred to these three Heads 1. It is terrible 2. It is just 3. It is certain 1. It is terrible if we consider the loss a separation from the blessed Presence of God the Disciples wept when Paul said Ye shall see my face no more O what will be our case and plight when God shall say Depart ye cursed ye shall see my face no more
the other side the greater God is and the more glorious the greater obligation lyeth upon us to love him and serve him so that the good that we do for his sake being the more due God is not bound by any right of Justice from the merit of the action it self to reward it for here the greatness of the Object lesseneth the merit and value of the Action for whatever the Creature is it oweth it self wholly to God who gave us our Being and still preserveth it so that we cannot lay any obligation upon him Luke 17.10 When ye shall have done all those things which are commanded you say We are uprofitable servants we have done that which was our duty to do Punishment is naturally due to evil doers but God is not by natural Justice bound to reward us but only inclined to do so by his own goodness and bound to do so by his free Promise and Covenant Aristotle telleth us Children cannot merit of their Parents all the kindness and duty they perform to them is but a just recompence to them from whom they have received their Being and Education much less can we merit ought of God it is his meer grace and supereminent goodness that appointed such a reward to us that grace which first accepted us with all our faults doth still crown us and bestow glory and honour upon us Vse 1. See how God doth beset us on every side to fense and bound us within our duty there is a threatning of eternal Death to â—â—vite us to go on in our way the promise of eternal Life and Glory Surely both Motives should be effectual our whole life is a flight from wrath to come and a running for refuge to take hold of the blessed hope set before us in our pursuit after eternal Life Prov. 15.24 The way of life is above to the wise that he may depart from hell beneath We are still running further from Hell and approaching nearer to Heaven the more we hate and avoid sin the further we go from the pit of everlasting Destruction and the more we give our selves to Holiness the nearer Heaven every day our Right is more secured and our hearts more prepared More particularly we have by this conjoyned motive a great help against Temptations The World tempteth us either by the Delights of Sense or by the Terrors of Sense therefore God propoundeth this double Motive the Terrors of everlasting Death and the Joys of everlasting Life that we may counterbalance Terrors with Terrors and Delights with Delights as Luke 12.4 5 Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear fear him which after he hath killed hath power to cast into Hell yea I say unto you Fear him On the other side Jam. 5.5 Ye have lived in pleasure upon earth and been wanton ye have nourished your selves as in a day of slaughter Luke 16.25 Son remember that in this life thou receivest thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented they are excluded from the pleasures at Gods right hand for evermore Or else quite cross as the World tempts us by the hopes of some sensual contentment so we may resist the Temptation by the belief of everlasting Death Rom. 8.13 If ye live after the flesh ye shall dye Surely this should make us abstain from all sinful pleasures how much soever we are addicted to them So as the World tempteth us with the fears of some temporal vexation the believing of everlasting Life should help us to bear the evils of our pilgrimage or sufferance for well-doing 2 Cor. 4.17 Our light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory Thus are we environed on the right hand and on the left Vse 2. From this Conjunction let us learn that God is both a righteous Judge and a gracious Father 1 Pet. 1.17 If ye call on the Father who without respect of persons judgeth according to every mans work He hath his gifts for the godly and punishments for the wicked All our claim is Grace the punishment of the wicked is due debt the Sentence of Gods Law hath made it their due but yet our reward is not the less sure though it be more free 2. Let us consider these two Branches apart First The Wages of Sin is Death I. What is meant by Death II. How it is said to be the Wages of Sin 1. What is meant by Death There is a twofold Death First and Second Temporal and Eternal 1. Temporal Death that is also the fruit of Sin Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all men have sinned Death is an Evil for Nature abhorreth it as appeareth by our unwillingness to dye Now if it be evil it must be either the Evil of Sin or of Punishment God threatened it as a punishment in case of disobedience Gen. 2.17 In the day that thou eatest thereof thou shalt surely die It is an Enemy The last enemy that shall be destroyed is death 1 Cor. 15.26 Would God give Mankind into the hand of an Enemy if he had not sinned against him Now this Evil remaineth partly that there might by some visible punishment and bitter effect of sin in this World unknown Torments are despised and many slight Hell as a vain Scarecrow therefore God hath appointed temporal death to put us in mind of the evil of sin partly for a passage into our everlasting condition that the righteous may enter into Glory and the wicked go to their own place It would make Religion too sensible if the righteous should have all their blessedness and the wicked all their punishment here therefore there must be a passage out into the other World 2. Eternal Death in opposition to everlasting Life which is the fruit of Holiness The opposite Clause sheweth what a kind of death it is This is called the second Death Rev. 20.6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power and ver 14. Death and hell were cast into the lake of fire this is the second death It is called Death because death in all Creatures that have sense is accompanied with pain Trees and other Vegetables dye without pain but so doth not Man and Beast and death to man is more bitter because he is more sensible of the sweetness of life than the beasts are and hath some forethought of what may follow after Again it is called Death because it is a misery from which there is no release as from the first death there is no recovery nor returning into the present life This second Death may be considered as to the Loss and Pain First As to the Loss it is an eternal separation from
That 't is a great felicity not to be obnoxious to condemnation 2. That this is the portion of the true Christian or such as are in Christ. 3. Those who are in Christ obey not the inclinations of corrupt Nature but the motions of the Spirit First It is a great priviledg not to be obnoxious to condemnation There is no condemnation to them that are in Christ. To understand this you must consider First What condemnation importeth Secondly How came we by this exemption 1. What condemnation importeth The terror of it is unspeakable when 't is sufficiently understood and therefore by consequence our exemption and deliverance from it is the greater mercy In the general Condemnation is a sentence dooming us to punishment Now particularly for this condemnation 1. Consider whose Sentence this is there is Sententia Legis and Sententia Judicis the Sentence of the Law and the Sentence of the Judge The Sentence of the Law is the Sentence of the Word of God and that is either the Law of Works or the Law of Grace The damnatory Sentence of the Law concludeth all under the curse for all are under sin Gal. 3.10 For as many as are under the works of the law are under the curse for it is written Cursed is he that continueth not in all things that are written in the book of the Law to do them So all the World is guilty before God Rom. 3.10 But the Gospel or the Law of Grace denounceth damnation to those that believe not in Christ and obstinately refuse his mercy Mar. 16.16 he that believeth not shall be damned and also against them that love not Christ and obey him 1 Cor. 16.22 If any man love not the Lord Jesus Christ let him be accursed This is the Sentence of the Law But then there is Sententia Judicis the Sentence which the Judg passeth upon a sinner and is either 1. The ratifying of that Sentence which the word denounceth be it either Law or Gospel for what is bound in earth is bound in heaven and God condemneth those whom his Word condemneth so that for the present wicked men have a Sentence against them they are all cast in Law condemned already as it is John 3.18 If men were sensible of their danger they would be more earnest to get the Sentence reversed and repealed before it were executed upon them they are not sure of a days respite 't is a stupid dulness not to be affected with this woful condition there is but a step between them and death and they mind it not 2. As pronounced and declared So it shall be at the last day by the Judg of all the Earth Acts 17.30 Because he hath appointed a day in which he will judg the world in righteousness And 2 Thess. 1.8 He shall come in flaming fire taking vengeance on all them that know not God and obey not the Gospel Then the Sentence is full and solemn pronounced by the Judg upon the Throne in the Audience of all the World Then 't is final and peremptory and puts men into their everlasting estate And then 't is presently executed they go away to that estate to which they are doomed Of this the Scripture speaketh John 5.39 they that have done evil shall arise to the resurrection of damnation It is miserable to be involved in a Sentence of condemnation by the Word Now that shuts up a sinner as in a Prison where the Door is bolted and barred upon him till it be opened by Grace But doleful will their condition be who are Condemned by the final Sentence of the Judg from which there is no appeal nor escape nor deliverance 2. Consider The punishment to which men are condemned and that is twofold Either the poena damni the loss of an heavenly Kingdom they are shut out from that But the children of the kingdom shall be cast out into utter darkness there shall be weeping and gnashing of teeth Matth. 8.12 Or poena sensus the torments and pains they shall indure called the damnation of hell Matth. 23.33 Both together are spoken of Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels Words that should cut a sinner to the heart if he had any feeling of his condition now to be exempted from condemnation to this punishment is the greater mercy 'T is enough to heighten in our thoughts the greatest sense of the Love of God that we are freed from the curse that Jesus hath delivered us from wrath to come 1 Thess. 1.10 that we are as brands plucked out of the burning but much more when we consider that we shall be admitted into Gods Blessed presence and see him as he is and be like him 1 John 3.2 And for the present that being justified by faith we should be made heirs according to the hope of eternal life Tit. 3.7 The Apostle expresseth both parts of the deliverance in one place 1 Thess. 5.9 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ. Mark the Antithesis not to wrath but to obtain salvation Which should increase our sense of the priviledg that when others lie under the wrath of God we shall see him and love him and praise him in Heaven to all Eternity 3. How justly it is deserved by us by reason of Original and Actual sins both before and after Conversion Original sin for the Scripture telleth us Rom. 5.16 the judgment was by one to condemnation and again in Verse 18. by the offence of one judgment came upon all to condemnation All Adam's Children are become guilty before God and liable to death or brought into such an estate wherein they are condemnable before God So by many actual sins it is deserved by us As we are by nature children of wrath Eph. 2.3 so for a long time we have treasured up wrath against the day of wrath Rom. 2.5 We have even forfeited the Reprieve which Gods Patience allowed to us and have more and more involved our selves in condemnation Till we comprehend our great need of pardon and exemption from condemnation we cannot understand the worth of it Nay we have deserved this condemnation since conversion He doth not say here There is no sin in us but there is no condemnation sin in its self is always damnable and our Redemption doth not put less evil into sin but in strict Justice we deserve the greater punishment this is another consideration that should indear this priviledg to us 4. How Conscience standeth in dread of this condemnation For if our own hearts condemn us 1 John 3.20 they are a transcript of Gods Law both Precept and Sanction and therefore do not only check us for sin and urge us to duty but also fill us with many hidden fears which sometimes are very stinging When we are serious the more tender the heart is the more it smiteth for sin Ro. 1.23 Who knowing the judgment
of condemnation to Death if you be not sensible of the evil and burden of Sin yet surely you should flee from wrath to come Is that a slight matter to you our first and quickest sense is of wrath when our hearts are made more tender we feel the burden of sin fear worketh before shame and sorrow Therefore surely he that considereth his deep necessity should cry our Oh wretched man that I am who shall deliver me from this body of death Rom. 7.24 2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus Surely the Blood of Jesus can purge your consciences from dead works that you may serve the living God Heb. 9.14 There is a Covenant all the promises of which in Christ are Yea and Amen 2 Cor. 1.23 The Covenant of night and day may sooner be dissolved than this Covenant broken or repealed There is the Spirit also who can subdue your strongest lusts and is ready to help you to mortifie the deeds of the body and to reclaim you from your vain pleasures 3. How comfortable it will be for you when once this work is in progress and you begin to pass from Death to Life every step will be sweet to you and as you grow in grace you do apace advance to Heaven Prov. 3.17 All her ways are pleasantness and all her paths are peace 2 Vse Let us examine whether we have received this regenerating grace to free us from the reign of sin Some are free in shew but others are free indeed John 8.36 Some have the outward badges of Liberty are Christians in name receive Sacraments and enjoy the Ordinances but not the grace in and by the Ordinances You may know the state of your service by the course of your life are you as ready to do any thing for God as before for sin Rom. 6.18 3 d Vse If we be free let us not return to our old slavery again Gal. 5.1 Stand fast in the liberty wherein Christ hath made you free and be not intangled again in the yoke of bondage Especially that chief part of freedom from the dominion of sin Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof And the 14 verse For sin shall not have dominion over you for ye are not under the law but under grace SERMON IV. ROM VIII 3 For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh HERE the Apostle explaineth himself and sheweth how the law of the spirit of life in Christ Jesus doth make us free from the law of sin and death In the words observe three things 1. The deep necessity of mankind For what the law could not do in that it was weak through the Flesh. 2. The means of our deliverance or Gods merciful provision for our relief The means are two First Christs incarnation Secondly His Passion 1. His incarnation in these Words and God sending his own Son in the likeness of sinful flesh 2. His Passion and for sin or by a Sacrifice for Sin 3. The end or benefit accruing to us thereby Condemned Sinint he Flesh. Doct. from the whole That when man could by no means be freed from Sin and Death God sent his Son to be a sacrifice for sin that our liberty might be fully accomplished The Apostles method is best I shall therefore follow that 1. The deep necessity of mankind is argued and made out by this reason That it was impossible for the Law to do away Sin and justifie man before God so he saith For what the law could not do in that it was weak through the flesh That is through the corruption of our natures we being Sinners and unable to perform the Duty of the Law To understand the force of this reason take these considerations 1. That it was necessary in respect of Gods purpose and decree that we should be freed from Sin and Death For God would not have mankind utterly to perish having chosen some to Salvation and Repentance and so leaving others without excuse therefore the strict Judgment of the Law is debated upon this Argument Psal. 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And again Psal. 130.3 If thou Lord shouldst mark iniquity Lord who shall stand According to the first Covenant none can escape Condemnation now this consisted not with the purposes of the Lords Grace who would not lose the whole Creation of mankind God hath shewed himself placable and merciful to all men and hath forbidden despair and continued many forfeited mercies and did not presently upon Sinning put us in our everlasting estate as he did the fallen Angels but rather is upon a Treaty with us 2. God resolving to restore and recover some of mankind it must be by the old way of the Law or by some other course The old way of the Law claimeth the first respect and precedence of consideration for take away Christ and the Gospel nothing more divine and perfect was given to man than the Law this was first intended by God for that end as the Scriptures every where witness and God will not depart from his own institutions without evident necessity for he doth nothing in vain or without necessary cause and reason Gal. 3.21 If there had been a law given which could have given life verily righteousness had been by the Law God would have gone no further than his first transaction with man Again 't is said Gal. 2.21 If righteousness had been by the Law then Christ is dead in vain If there had been any other way possible in Heaven or in earth than the death of Christ by which the salvation of lost sinners could have been brought about Christ would not have died no our disease was desperate as to any other way of cure before this great Physitian took our case in hand Christ is of no use till our wound be found incurable and all other help in vain 3. The Law coming first into consideration as our remedy its impossibility to justifie and give life needs to be sufficiently demonstrated for till we are dead to the law we shall but carelesly seek after the Grace of God in Jesâ—s Christ therefore doth the Scripture travel so much in this point and sheweth us we must not only be dead to sin and dead to the world but dead to the law before we can live unto God Gal. 2.19 I through the law am dead to the law that I may live unto God and again Rom. 7.4 Ye are become dead to the law by the body of Christ that ye may be married to another even to him that was raised from the dead that ye may bring forth fruit to God These two places shew the means how we become dead
will content and satisfie you as to your gracious state is such an high estimation of God and Christ and Grace as weaneth you and draweth off the heart from other things A dull approbation of that which is good will make no evidence nor a few good wishes nothing but such a strong bent as deadneth your affections to the World Gal. 6.14 God forbid that I should glory save in the cross of Jesus Christ by whom the world is crucified to me and I unto the world 3. This will be your Wisdom There is a false Wisdom and a true Wisdom James 3.15 This wisdom descendeth not from above but is earthly sensual devillish Ver. 17. But the wisdom that is from above is first pure then peaceable c. This is the true Wisdom to be wise for the Spirit I do the rather insist upon this because there is a Notion of Wisdom in the Word of the Text. Carnal men judg their own way wisest and the way of the godly to be meer folly 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness to him neither can he receive them because they are spiritually discerned The godly imploy themselves to get things spiritual and such as God's Honour is mainly concerned in and are not attended with an Income of worldly advantage but rather of loss and detriment But yet the end shall prove that they that thought themselves the only wise men and gainers have been meer fools and the greatest losers those others whom they looked upon as mad men are the wisest adventurers and the greatest gainers The issue will shew it Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Rom. 8.6 To be carnally minded is death but to be spiritually minded is life and peace 4. The Flesh is really our enemy yea our greatest enemy Therefore we should not indulge the Flesh but give up our selves to be ruled by the Spirit 1 Pet. 2.10 11. Take heed of fleshly lusts which war against the spirit That it is one of our enemies is clear by that Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the chiâ—dren of wrath even as others There is the course of this World and the Prince of the power of the Air and our own Flesh. Corrupt Nature within us would make us vile enough without external incitements and suggestions tho there were never a Devil to tempt or evil Example to follow If the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil tho there were no other irritation than God's Law Rom. 7.9 When the commandment came sin revived and I died Other enemies could do us no harm without our own Flesh. We are tempted to sin by Satan encouraged to sin by the example and custom of others inticed to sin by the baits and allurements of the World but inclined to sin by our own Flesh It is the Flesh that holdeth correspondence with Satan the Flesh that openeth the door to Temptations the Flesh that maketh our abode in the World so dangerous the Flesh that choaketh the good Seed that hindereth all our heavenly thoughts and maketh the Service of God so burdensome The Flesh is within us and maketh a part of our selves There is more imminent danger from a Plague in the body than from an enemy that waiteth in the streets to kill us If we would but keep our selves from our selves we should do well enough It is the Flesh that lulleth us asleep in carnal security that tainteth all our Actions and is so ready to betray us The Devil dealeth with us as Baalam by the Israelites all his Curses and Charms prevailed nothing till he found a means to destroy them by themselves to corrupt them by Whoredom and by Whoredom to draw them to Idolatry It is the Flesh that is the Domestical Enemy that dwelleth with us and in us and so maketh us a ready prey to Satan We carry it about with us wherever we go and so it is ready to do us mischief upon all occasions When we are about holy Duties it distracteth us with vain thoughts and taketh off our edg and makes us drowzy and dead-hearted and weary of God's Service When we are about our Gallings it is the Flesh that maketh us lazy and negligent and diverteth us by the proposals of sensual Objects or else to be so earnest in them that we have no time nor heart for God and Soul-Necessities When we are eating and drinking it is the Flesh that turneth our Table into a Snare and tempts us to glut our selves with carnal delights and to oppress our bodies when we should refresh them and strengthen them for God's Service In our Recreations it is the Flesh that maketh us inordinate in them and to forget our great Work and last End and so we are the more intangled in sin when we should be more fit to glorifie God It is the Flesh that being beaten out at one Door entreth by another and still assaults us afresh to our great spiritual prejudice And will you study how to please the Flesh that is so great an Enemy to your Souls That Flesh that resists all the motions of God's Spirit that cloggeth you in every Duty and draweth you off from the pursuit of everlasting Happiness 5. Consider how ill Christ will take it and what just cause you give him to withdraw when you prize the things of the Flesh before him and the comforts of the Spirit Must not the Lord Jesus take it exceeding unkindly that after all his love and the discoveries of his grace you should study to please his Competitor and your own Enemy Is his Grace and Glory worth no more than so and hath he deserved no better at your hands God spared not his own Son but gave him up to the death for us Rom. 8.32 Christ pleased not himself Rom. 15.3 There is nothing so answerable as some self-denial on our part The most genuine and natural influence from this Grace is That we should spare nothing please not our selves Titus 2.11 The grace of God that bringeth salvation hath appeared unto all men teaching us to deny ungodliness and worldly lusts Teaching us c. How By way of Precept no by way of Argument It perswadeth us to deny Ungodliness and Worldly Lusts. 6. Consider the more you indulge the Flesh the more it is an enemy and the more is your slavery and bondage increased and still you grow the more brutish forgetful of God and unapt for
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
please it whereas indeed it is your greatest enemy That it is one of your enemies is clear by that place where all our enemies appear a breast Eph. 2.2 3. There is the course of this world the prince of the power of the air and our own flesh If there were never a Devil to tempt or example to follow yet out of the heart proceed Matth. 15.19 murther adultery theft blasphemy Among other things he reckoneth up Murther which striketh at the life of man and Blasphemy which striketh at the Being of God if the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil other enemies would do us no harm without our own flesh corruption may be irritated by Gods Law Rom. 7.9 We may be tempted to sin by Satan 1 Cor. 7.5 Incouraged to sin by the example and the evil conversations of others Isa. 6.6 Inticed to sin by the baits of the world 2. Pet. 1.4 But only inclined to sin by our own flesh and at length no man is a sinner but by his own consent Jam. 1.14 He is drawn away by his own lust and inticed In vain do temptations knock at the door if there were nothing within to make answer and admit them if we could keep our selves from our selves there were no danger from what is without as Balaam by all his curses and charms could do nothing against the Israelites till he found out a way to corrupt them by Whoredom and by Whoredom to draw them to Idolatry and so found a means to destroy them by themselves So 't is the Domestical Enemy the flesh within us which maketh us a prey to Satan and doth us mischief upon all occasions 't is the flesh distracts us in holy duties with vain thoughts and abateth our fervors that maketh us idle in our callings that tempts to sensuality and inordinate delight when we are repairing nature and turneth our table into a snare so that nature is rather oppressed than refreshed for Gods Service 'T is the flesh maketh us forget our great end and the eternal interests of our Immortal souls 2. The more you indulge the flesh the more 't is your enemy and the more your slavery and bondage is increased so that still you grow more brutish forgetful of God and unapt for any spiritual use By using to please the flesh you do increase its desires and know not at length how to deny it and displease it by being made a wanton it groweth stubborn and contumacious The more you gratifie the flesh the more inordinate it groweth and the more unreasonable things it craveth at your hands therefore you must hold an hard hand upon it at first through too much indulgence the reins are loosened to sin and the enemy is heartened and our liberty is every day more and more lost Solomon was fearfully corrupted when he withheld not his heart from any joy Eccles. 2.10 This brought him to a lawless excess and to fall so fouly as he did if you give corrupt nature its full scope and use pleasures with too free a license the heart is insensibly corrupted and our very diseases and distempers become our necessities Solomon saith Prov. 24.21 He that delicately bringeth up a servant shall have him become a son at length He will no more know his condition but grow bold and troublesome we are all the worse for license therefore unless natural desires feel fetters and prudent restraints they grow unruly therefore that the flesh may not grow masterly 't is good to bridle it to deny our selves nothing bringeth a greater snare upon the soul and distempers are more rooted 1 Cor. 6.12 I will not be brought under the power of any creature A man is brought into vassalage and bondage and cannot help it 3. The engagement that is upon Christians to abhor carnal living By their solemn Baptismal Vow which obligeth us to take this Yoke of Christ upon our selves even to tame and subdue the flesh Col. 3.3 5. Mortifie your members which are upon earth All are strictly bound to mortifie the deeds of the body under pain of damnation Kings as well as Subjects Nobles and base for God is no accepter of persons no man of what degree soever can presume of an exemption from the duty or hope for a dispensation We are all debtors and this duty taketh place as soon as we come to the use of reason we all then begin to feel the corruption and imperfection of nature and we are bound to look after the cure of it and to use all Christs healing means that it may be effected Then we begin to perceive the enemies against whom we are to fight and a necessity laid upon us of killing them or being killed by them 'T is our great fault that we made conscience of our solemn Vow no sooner surely we should no longer dispute it now 1 Pet. 4.3 For the time past of our life may suffice us to have wrought the will of the Gentiles when we lived in lasciviousnesi lusts excess of wine revelling banquetings and abominable idolatries But set about the work and undertake the Battel against the Devil the World and the Flesh Your first enemy is the Old Man and it is the last for it is not extinguished in us till death therefore as soon as we pass out of Infancy into Youth we must look upon our selves under this obligation not to live after the flesh but after the spirit to weaken the corruption of nature more and more there was but one man and no more who was first good and afterwards bad and that was the first Adam Another there is who was hever bad but always good and that was Christ Jesus the Second Adam our Lord Blessed for ever Of all the rest none proved good that was not sometimes bad the Apostle saith first that which was natural and afterwards that which is spiritual 't is true here first we put off a corrupt nature before we are renewed the duty lieth upon us by our Baptismal Engagement though Christ supplieth the Grace 4. The qualities of a Christian or his condition in the world engageth him not to live after the flesh I shall mention two as they are Strangers and Pilgrims or as they are Racers and Wrestlers First Sometimes 't is pressed upon them as they are Strangers and Pilgrims who have no continued abode 1 Pet. 2.11 I beseech you as pilgrims and strangers abstain from fleshly lusts which war against the soul. You are or should be travelling into another Countrey where are the spirits of just men made perfect and where even this body of ours will become a spiritual body and for you to please the flesh is contrary to your Christian Hopes nothing so unsuitable for them that are going to Canaan as to hanker after the Flesh-Pots of Egypt nothing is so contrary to our Profession and breedeth such an unreadiness to depart out of the world as these vain
thereunto Rom. 7.23 But I see another law in my members warring against the law of my mind We think and speak too gentle of sin when we think it a tame thing that worketh not till it be irritated by the suggestions of Satan No 't is like a living fountain that poureth out its waters tho no body come to drink of them 't is irritated by the law of God many times and the motions of the spirit these corrupt humors within us are in a continual fermentation Gen. 6.5 And God saw that the wickedness of man was great upon earth and that every imagination of the thoughts of his heart was only evil continually Temptations only make them more violent 2. Hindring us from that which is good either it draweth away the heart from duty or distracteth the heart in duty it draweth away the heart from duty Rom. 7.21 I find then a law that when I would do good evil is present with me It abateth the edg of our affections discourageth us by many unbelieving carnal thoughts and so the heart is drawn away from God that sin may the more domineer or distracting our minds in duty Ezek. 33.31 Their hearts go after their coveteousness filling our minds with thoughts of the world vain pleasures revenge turneth our duties into sins 3. The sad consequence of letting sin alone When sin is not mortified it groweth outragious and never ceaseth acting till it hath exposed us to shame before God Men and Angels or hardneth us in a carnal careless course Lusts let alone end in gross sins and gross sins in a casting off all Religion Love of pleasures let alone will end in drunkenness and uncleanness Envy in murther and violence Judas allowed his Covetousness that brought him to betray his Master Gehazi first blasted with Covetousness then with asking a Bribe to Gods dishonour then with Leprosie so became a shame and burden to himself Annanias and Sapphira taken off by a sudden Judgment The Devil loveth by lust to draw us into sin and by sin to shame and by shame to horror and despair sin is no tame thing But do the people of God run into such notable excesses and disorders Yes when they let sin alone and discontinue the exercise of mortification witness David that run into lust and blood and Peter into curses and execrations Solomon into sensuality and idolatry old sins long laid asleep may awaken again and hurry us strangely into mischief and inconvenience 3. In regard of grace received 1. The grace of justification Relyance upon the Righteousness of Christ for Justification doth not shut out the work of Mortification but conduceth much towards it it doth not exclude it for the justified must be mortified it pleadeth for it Grace teacheth us to deny ungodliness Tit. 2.11 That sin may be mortified and put to death for Christs sake Christ was crucified and put to death for our sakes God doth not require it in point of Soveraignty but pleadeth with us upon terms of Grace Grace hath denied us nothing it hath given us Christ and all things with him and shall we stick at our lusts Grace thought nothing too good for us not the Blood of Christ nor the Favour of God not the Joys of Heaven and shall we count anything too dear to part with for Graces sake Mortification is an unpleasing task but Grace commands and calls for it and that with such powerful Oratory as cannot be withstood 2. In regard of the Grace of Sanctification To exercise it preserve it and increase it 1. That we may exercise it to that end for which it was given to us It was given to us to avoid sin 1 John 3.9 Whosoever is born of God dtoh not commit sin for his seed remaineth in him and he cannot sin because he is born of God and 1 John 5.18 We know that whosoever is born of God sinneth not but he that is begotten of God keepeth himself and the wicked one toucheth him not There is a seed and principle within us to curb and restrain sin too and keep us from falling into the power of the Devil or being brought back into our old bondage this other principle was set up in us on purpose as to excite unto what is good so also to abate the power of sin as the way to destroy weeds is to plant the ground with good seed and 't is given us as a bridle actually to restrain the exorbitances and hold it in when it flyeth out now this grace of God will be in vain unless it be used to such a purpose and one of Gods most precious gifts would lie idle therefore we should act it or walk in the spirit that we may not fulfil the lusts of the flesh 2. Preserve it in power and vigour For the life of grace dependeth very much upon the dying of sin as health and strength in the body cometh on as the disease abateth 1 Pet. 2.24 That we being dead unto sin might be alive unto righteousness But as the life of sin increaseth Grace languisheth and withereth and is ready to die Rev. 3.2 The flesh and the spirit are contrary and always are incroaching upon one another and there is this advantage on the flesh's side that it is a native not a foreigner home-bred plants which the soil-yieldeth naturally without any tillage as Nettles will sooner preserve themselves and get ground upon better plants because the earth bringeth them forth of its own accord or as water heated the cold is natural to it and will prevail against the heat unless it be driven out by a constant fire whether the prevalency of sin doth weaken Grace effective or meritorie by its malignant influence or as deserving such a punishment from God I will not now dispute but weaken it it doth that is clear by experience for tho Grace be planted in us by God 't is not settled in such an indivisible point as that it cannot be more or less there is a remission of degrees Matth. 24.12 The love of many shall wax cold Faith may grow sick and weak there are soul-distempers as well as bodily and then a man is altogether unfit for action and performeth duties in a very heartless and uncomfortable fashion therefore still we must be mortifying sin 3. That we may increase it Grace is not only Donum a Gift to be preserved but Talentum a Talent to be improved and increased upon our hands that we may be the more fit to glorifie God that appeareth by the many excitations in Scripture to growth 2 Pet. 3.18 But grow in grace and in the knowledg of our Lord and Saviour Jesus Christ. 'T is not enough to maintain that measure of Grace which we have already received but we must get more always look after the growth of it in our selves and indeed the one cannot be done without the other there is no possibility to keep what we have unless it be improved he that roweth against the
the same in all hearts Have not we as much need to keep humble and watchful and make use of Christs mercy and power as he had Is sin grown more tame and quiet Or are we more fool-hardy and secure Surely we need to mortifie corruption as much as others and whatever degree of grace we have attained unto this must be our daylie task and exercise if sin be stirring we must be stirring against it and when the enemy is active and warring against the Soul it is a folly for us to hold our hands especially since corruption is ever ready to renew the assault there to return after it hath been foiled and by several ways and kinds vendeth its self when one branch of it is cut off and one way of it stopped up it breaketh out in another one sin hath several ways of manifesting its self Worldliness take it off from greedy getting it sheweth its self in sparing or withholding more than is meet the folly of that sin is seen in its delight and carnal complacency Soul take thine ease thou hast goods laid up for many years He had enough now takes his fill of pleasure so pride if kept from vain conceit of our selves bewrays its self by detracting from others so envy or vain ostentation as some venomous humour in the body heal up one soar and it breaketh out in another place there is all malice all guile c. All sorts of it 3. The pestilent and mischievous influence of sin if it be let alone Sins prove mortal if they be not mortifyed Either sin must die or the sinner There is an evil in sin and the evil after sin the evil in sin is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the violation of Gods righteous law the evil after sin is the just punishment of it eternal death and damnation Now those that are not sensible of the evil in sin shall feel the evil that cometh after sin all Gods dispensations towards his people are to save the person and destroy the sin 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the world God took vengeance on the sin to spare the sinner but the unmortified spareth the sin and his life goeth for it the sin liveth and he dyeth as the Apostle Paul speaketh of himself when the power of the word came first upon him Rom. 7.9 Sin revived and I dyed Sin exasperated and he felt nothing but sin and Condemnation Oh! Consider with your selves 't is better sin should be condemned than that you should be condemned sin should die than that you should die his life shall go for its life in the Prophets Parable 1 Kings 20.39 Ay But what is this to the justifyed person there is no condemnation to them that are in Christ I Answer You must take in all because they are supposed to live not after the flesh but after the spirit but if it can be suppos'd that ye can live after the flesh then ye die as in the Text that is ye justified persons Poena potest dupliciter timeri ut est in constitutione Dei vel ut malum nostrum as Bernard Eternal death may be considered as an evil which God hath appointed to be the fruit of sin or as an evil that will certainly befal us a justified person one that is not so putatively only but really so not in his own conceit only but in deed and in truth may fear it in the first sense there is such a Connection between continuance in sin and eternal destruction that he ought to reflect upon it so as to represent to his Soul the danger of yeilding tamely to his sins and to fear it so as to eschew it For this is nothing but to make an Holy use of threatnings and to see the merit of our doings but as to the event so not to allow perplexing doubts but to quicken us to break off our sins and to look up to God in Christ for pardon Now to direct you 1. Strike at the root of all sin they that are Christs have crucifyed the flesh with the affections and lusts thereof Gal. 5.24 The Prophet to cure the brackishness of the waters did cast salt into the Spring 2 Kings 2.21 We must begin with the heart and then go on unto the life if the root of bitterness be not deadned it will easily sprout forth and trouble us as inbred corruption is weakned so actual sins flowing thence are weakned also The root of corruption is carnal self-love for it is at the bottom of other sins because men love themselves and their flesh as themselves more than God Now this is weakned by the prevalency of the opposite principle the love of God and the more we strengthen the love of God the more is original sin weakned and we get again into a good constitution and state of soul. Carnal men are self-lovers and self-pleasers but spiritual men love God and please God and seek to honour God love is the great principle that draweth us off from self to God such as mans love nature and inclination is such will the drift of his life be now men will not be frightned from self-love it must be another more powerful love which draweth them from it as one nail driveth out another Now what can be more powerful than the love of God which is as strong as death and will never be quenched nor bribed Cant. 8.7 This overcometh our self-love and then time strength care and all is devoted to God yea life its self Rev. 12.11 They loved not their lives to the death Self-love is deeply rooted in us especially love of life so that it must be something very strong and powerful which must overcome it for what is nearer and dearer to us than our selves now the great means to overcome it is Christs love when the soul is possessed with this that nothing deserveth its love so much as Christ the natural inclination is altered This is done by sound belief and deep Consideration as the means 1 John 4.19 We love him because he loved us first 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again By the Spirit as the Author of Grace Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us Then the soul knoweth no happiness but to enjoy his love and favour and so it prevaileth over their natural inclination they live not to themselves but to God not according to the wills of the flesh but the Will of God 2. Consider the several ways how this root sprouteth forth Two are mentioned by the Apostle in the fore-cited place Gal. 5.24 With the affections and lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and them But there the contentments are high and noble and our faculties are more inlarged Then if ever 't is our meat and drink to do our Fathers will Secondly The life is Eternal we are never weary of it and never deprived of it The present life 't is a kind of death like a stream it floweth from us as fast as it cometh to us 'T is called a vapour Jam. 4.14 that appeareth and disappeareth a flying shadow Job 14.2 We die as fast as we live 't is no permanent thing but there our years shall have no end the pain and trouble of duty is short but the reward is Eternal 2. Compare it with life spiritual This is like it but differeth from it 'T is a blessed and perfect life First 't is a blessed life free from all miseries all tears are wiped from our eyes and sorrow and pain shall be no more we shall always be before the Throne of God and behold the Glory of Christ and live in the company of Saints and Angels but the spiritual life doth not exempt us from miseries rather it exposeth us to them To outward troubles it doth 2 Tim 3.12 Yea and all that will live godly in Christ Jesus must suffer persecution And as to inward troubles we are not freed from all doubts of Gods love tho the wounds are cured the scars remain Absolom when pardoned was not to see the Kings face Secondly 't is a perfect life There is a perfect freedom not only from misery but from sin There is no spot or wrinkle on the face of the glorified Saints Eph. 5.27 Here the spiritual life is clogged with so many infirmities and corruptions that the comfort of it is little perceived as a Child in infancy for all his reason knoweth little of the delights of a man here we only get so much grace as will keep us alive in the midst of defects and failings and have much a do to mortifie and master corruption but then it is nullified and quite abolished that we shall never be in danger of sinning again Oh think then of this blessed estate believe it for God hath revealed it hope for it because Christ hath promised it and if you submit to the discipline of the spirit you shall be sure to find it Christ when he went to Heaven sent the spirit to lead us thither where he is and the great preparation he worketh in us to make us capable of this blessed estate is by mortifying the deeds of the Body the sooner that is done the more meet and ready you are USE Let all this that hath been spoken quicken you to mortification Many things are required of us but the blessing of all cometh from the spirit The two great means we have already handled but now some more 1. The heart must thoroughly be possessed of the evil of sin we think it no great matter and so give way to it and pass it over as a matter of nought Oh let it not seem a light thing to you do not dandle it nor indulge it nor stroke it with a gentle censure 't is the creatures disobedience and rebellion against the absolute and universal Sovereign 1 John 3.4 He that commiteth sin also transgresseth the law for sin is a transgression of the law 'T is a depreciation and contempt of Gods Authority 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight The deformity of the noblest creature upon earth Rom. 3.24 We have sinned and are come short of the Glory of God A stain so deep that nothing could wash it away but the Blood of Christ Heb. 9.14 A flood that drowned a World of sinners but did not wash away their sin 2 Pet. 2.5 Bringing in the flood upon the world of the ungodly Hell its self can never end and purge it out Therefore it hath no end God loathed the creature for sin and nothing else but sin His own people Deut. 32 1â— He abhored them because of the provoking of his sons and of his daughters God doth not make little reckoning of sin he doth not overlook it why should we 2. Watchfulness not only against less acts but lusts not only lusts but tendencies especially an ill habit of soul pride worldliness or sensuality Mark 3.37 What I say unto you I say unto all Watch. 3. With watching must go prayer Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak For God is our preserver we watch that we may not be careless and we pray that we may not be self-confident 4. Keep up heart government Pro. 25.28 He that ruleth not his spirit is like a city whose wall is broken down A thoroughfarâ— for temptations open to every comer Unbridled passions and affections will soon betray us to evil if anger envy grief fear be not under restraints as in a Town that is broken down and without walls the inhabitants may go and come at pleasure night and day there is nothing to hinder no gates no bars friend or foe there is nothing to hinder egress or regress so it is with an ungoverned soul. 5. Live always as in the sight of God John 3. Eph. 11. He that doth evil hath not seen God Job 31.3 Doth not he see my ways and count all my steps A serious sight of God is a great check and aw to sin will he force the Queen before my face Shall we sin when God looketh on 6. Serious covenanting with God or devoting our selves to him 1 Pet. 4.12 For as much then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath reased from sin that he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God and Rom. 6.13 Neither yeild ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 7. Humiliation for sin this checketh the pleasure we take in it this is begun in fear continued in shame and carried on further by sorrow and endeth in indignation we fear it as dawning we are ashamed of it as defiling we sorrow for it as 't is an act of unkindness against God and we have indignation against it as unsuitable to our glorious hopes and present interest Isa. 30.22 And thou shalt cast them away as a menstruous cloath thou shalt say unto it Get ye hence Hos. 14 8. Ephraim shall say What have I any more to do with idols This is the souls expulsive faculty 8. Thankefulness for the grace received 1 Sam. 25.32 Blessed be God that kept me from shedding of innocent blood Gen. 20.6 I withheld thee from sinning against me Disappointments of providence restraints of grace the power of saving grace Rom.
defence of it Sixthly An immunity from such temporal judgments as might hinder our salvation and the service of God 1 Cor. 10.13 There hath no temptation taken hold of you but such as is common to man But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it and Rom. 8.28 All things shall work together for good to them that love God No absolute immunity from troubles God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause Psal. 89.32 Then will I visit their transgressions with the Rod and their iniquity with stripes But will preserve us to his Heavenly Kingdom 2 Tim. 4.17 18. 1. Their rights and prerogatives First They have a right to serve God with a ready and free will and on comfortable terms Luke 1.74 75. That being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our lives Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit And Rom. 8.15 For we have not received the spirit of Bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father 2. A liberty of access to God a large door is opened to us for communion with him Eph. 3.12 To whom we have boldness and access with confidence Heb. 4.16 Let us come with boldness to the throne of grace that we may have grace and find mercy in a time of need and Heb. 10.19 Having therefore brethren boldness to enter into the holyest by the blood of Jesus 1 John 3.21 Beloved if our hearts condemn us not then have we boldness toward God 3. A free use of all the creatures which fall to our share and allowance by Gods fatherly providence 1 Tim. 4.3 4. Forbidding to marry and commanding to abstain from meat which God hath created to be received with thanksgiving of them that believe and obey the truth For every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Cor. 3.22 23. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods With good conscience we may use the creatures and get them Sanctified to us by the word and prayer 4. A right to eternal life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life Rom. 8.17 If children then heirs heirs of God and joint heirs with Christ If so be we suffer with him that we may be also glorified together Tho we have not the possession yet a Title sure and indefecible so that you see and yet I have told you little of it it is valuable but 't is a glorious liberty we are to speak of 2. Our glorious liberty in the world to come That is a liberty which implyeth the removal of all evil and the affluence of all good and may be considered either as to the Soul or to the Body 1. As to the Soul We are admitted into the blessed sight of God and the perfect fruition and pleasing of him in perfect love joy and praise to all eternity 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know it partly but then shall I know even also as I am known 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is Psal. 16.11 Thou wilt shew me the path of life for in thy presence is fulness of joy and at thy right hand pleasures for evermore Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. As to the Body it is in a state of immortality and incorruption wholly freed from death and all the frailties introduced by sin and because the body remaineth behind when the Soul is in Glory our Deliverance and Redemption is saâ—d to be yet behind Eph. 1.14 Which is the earnest of our inheritance until the redemption of the purchased possession Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And that in respect of the body Rom. 8.23 Waiting for the adoption to wit the redemption of our body In short This glorious liberty may be somewhat understood by the liberty which we have now 1. Our liberty now is imperfect and incompleat but then 't is full and perfect 'T is but begun now and our bonds loosed in part but our compleat deliverance is to come from sin at death from all misery when our bodies are raised up in glory sin dwelleth in the Saints now but in death it will be utterly abolished therefore groan and long for it Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Yet with hope v. 25. I thank God through Jesus Christ our Lord so then with the mind I my self serve the law of God but with the flesh the law of sin Our bodies now are subject to corruption and diseases as others are but Phil. 3.21 God will then perfectly glorifie his children in body and soul. 2. Spiritual liberty is consistent enough with corporal bondage Paul was in Prison when Nero was Emperor of the world many that are taken into the liberty of Gods children are not freed from outward servitude 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou canst be made free use it rather The condition of a slave is not incompetent with Christianity Joseph was a slave in Egypt but his Mistress was the Captive as she was overcome by her own lusts servants may be the Lords Freemen and Freemen may be Satans slaves 3. All the parts of liberty are quite other than now First as to duty we are not so free from the power of sin as to be able to govern our own actions in order to eternal happiness Rom. 7.25 With my mind I serve the law of God with my flesh the law of sin There is law against law mutual conflicts and mutual opposition tho grace gets the mastery not absolute freedom Our present estate is but a convalescency a recovery out of sickness by degrees 2. As to felicity First Immunity from the curse of the law and the wrath of God We have a right but the solemn and actual judgment is not past nor the case adjudged but at the last day when the condemning sentence is past upon the wicked our sins shall be blotted out Acts 3.19 Secondly Death remaineth on the body but then the last enemy shall be quite destroyed 1 Cor. 15.26 Thirdly Satan doth still trouble us and vex us winnow us as
and irresistible you may depend on the good he undertaketh to do though this peace be assaulted yet it will stand Gods manifesting or hiding his face is enough to make a creature happy or miserable 1. USE is Information to shew us 1. The misery of wicked men they are not justified by God and therefore the charge of Gods broken law lyeth heavy upon them and the weight of it will sink them to the nethermost Hell It may be the world may flatter and applaud them and they may absolve and acquit themselves at an easie rate but there is no peace saith my God to the wicked Isa. 57.20 'T is not our security delighting our selves to sing lullabies to our own souls for we are never upon sure terms till God justifieth us many absolve themselves upon easie terms either because they sit still and cry God mercy or upon the account of their superficial righteousness as the Pharisees justified themselves no we must judge our selves but 't is God must justifie us till we have our discharge from him we are never safe therefore it concerneth us to consider upon what terms we stand Are we troubled in mind or at peace if troubled in mind take Gods remedy if we be at peace whence cometh it Is it warranted by the Covenant of God that granteth no pardon no justification but to those that repent and believe 2. The happiness of the godly 'T is in vain to accuse those whom God acquitteth you need not fear an accuser not because innocent but becuse justified Though the world revileth you the Devil would stir up legal fears revive your old bondage when your hearts condemn you for many defects you must stick to this God justifieth for the reproaches of the world you need not be troubled at them when they accuse you falsly of pride hyprocrisie covetousness you may say as Job Job 16.19 My witness is in Heaven and my record is on high He that is the Judge of all men is a witness and observer of their ways and will acquit those whose hearts are upright with him from the censures of the world God will not ask their vote and sufferage when Satan would revive your bondage by the thoughts of death and the consequence of it consider wherefore did Christ come into the world and die for sinners but to free us from those tormenting fears Heb. 2.14 15. Forasmuch as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage But when our hearts condemn us especially for some wounding sin the case is otherwise God by conscience writeth bitter things against you Job 13.26 we must not smother our sin nor deny our guiltiness but appeal from Court to Court Psal. 130.3 4. If thou Lord shouldest mark our iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared and Psal. 43.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified If it be from the general view of sin or the remembrance of some special sin sue out your pardon in Christ your justification is not nullified you are still under a pardoning Covenant and the actual pardon on repentance is granted to you 2. USE Is to press us to get into this blessed condition that you may say 't is God that justifieth Consider the weight of the case it concerneth damnation or salvation whether you are under the curse or heirs of promise And all this is depending before God To justifie is Gods act but man must fulfil the condition Well then let us suppose a Judiciary Process there will be such at the last day certainly For we must all stand before the Tribunal seat of Christ Rom. 14.10 Our cause lieth before God now and our qualification must be tryed and judged now in order to our reconciliation with God as hereafter in order to our everlasting fruition of him in glory Well then The Judge is God Gen. 18.23 and Psal. 94.2 Lift up thy self O thou Judge of the earth The Judge accepteth the godly while they are in the body 2 Cor. 5.9 That whether we are present or absent we may be accepted with him but he is angry with the wicked every day Psal. 7.11 The Witnesses are Satan and Conscience the Plea in Traverse is about our guiltiness according to a double rule the Law of Works or Grace if according to the law of Works alas none of us can stand in the judgement there we plead not Innocent but Guilty Christ could say John 8.46 Which of you convinceth me of sin but here 't is otherwise Rom. 3.19 All the world is become guilty before God Here is no denial no extenuation all are become corrupt none doth good no not one Now Christ was made sin and underwent the curse for us To the second the Law of Grace there must be first an hearty acceptance of an offered Saviour and a consent both of subjection and dependance Secondly Sincere obedience Rom. 8.1 They walk not after the flesh but after the Spirit he liveth as one turned from the world and the flesh to God the more sensible we are of our own vileness the more we see the necessity of a Redeemer SERMON XLIV ROM VIII 34 Who is he that condemneth It is Christ that died yea rather that is risen again from the dead who is even at the right hand of God who also maketh intercession for us IN the former verse Justification is considered as opposite to accusation now as opposite to condemnation There Who shall lay any thing to our charge Here Who is he that condemneth With respect to both we must look upon Christ as our Advocate and God as our Judge Somewhat in this verse concerneth our exemption from the danger of accusation namely all the acts of Christs Mediation here mentioned somewhat in that verse concerneth the question propounded here about condemnation namely the sentence of God as our Judge For the answer given there must be repeated Who is he that condemneth 'T is God that justifieth We need not fear an Accuser because we have an Advocate we need not fear to be cast in the judgment because we have a favourable Judge who will not justifie and condemn too Thence ariseth this part of the triumphant song which the Apostle puts into the mouth of a believer Who is he that condemneth 't is Christ that dyed c. In the words we have 1. A Triumphant challenge Who is he that condemneth 2. The ground of it 'T is Christs Mediation 'T is Christ that dyed c. 1. The challenge Who is he that condemneth 'T is meant with respect to Gods judgment in the world the Saints have been and often are condemned nor only to death James 5.6 Ye have
never go alone Page 130 Mediation of Christ is our triumph c. how Page 345 346 Effects of it tender'd to our Faith Page 346 This brings all good to us Page 350 Merit cannot be where the work is due Page 103 Merit of Christ to be eyed in prayer Page 266 Mercies spiritual worth our thanks Page 8 Of every kind should lead us to God Page 64 Common to be received as Mercies Page 71 And why Page ib. Minding things what Page 43 46 Whether we mind things of flesh or spirit in four particulars Page 45 Misery and sin are natural relatives Page 110 Of this life made tolerable by hope of a blessed Eternity Page 186 Miseries awaken many graces Page 273 Morals far more important than Rituals Page 69 Modesty in asserting or opposing becomes all Page 362 Moral obedience temporally rewarded and why Page 70 Moral Philosophy hid rather than killed vice Page 120 Mortifie the flesh and why Page 49 Better becomes us than to gratifie the flesh Page 71 What 't is Page 119 The flower in it the more painful 't will be Page 120 'T is Believers duty and what 't is its kinds Page 121 122 Means and order of it its seasons it must ever be carried on Page 124 126 Mortified sins retain some strength and are active Page 127 Begin this at heart Page 128 Hard but sweet in the fruits Page 131 How to be carried on Page 145 Motions to sin first striving to be prevented suppressed Page 52 Of the spirit to be cherisht and obey'd Page 149 And how Page ib. Mourning of the Earth c. what Page 209 Mungrel Christians Page 47 Musings of the mind Page 55 N NAture desires life gropeth after eternal life Page 140 Natural desires unfetter'd grow unruly Page 50 Natural life Page 74 A state of much weakness Page 76 Natural man judgeth his way wisdom Page 49 Would be vile if never tempted Page 49 Ignorant of the things of Gods spirit Page 74 New Creature is work of the spirit of God needs assistance from the spirit is child of God Page 169 O OBedience necessary to obtain the reward Page 12 Ours cannot satisfie the Law for any sins past Page 23 Obedience and faith benefited by Christ our sin-offering Page 36 Ever to be conformed to the Law of God Page 37 Partial is a humouring of our selves Page 79 Universal due to God therefore no merit Page 103 Enforced by many arguments Page 104 Sweetned by Redemption Page 104 Enricheth all that pay it Page 104 Oblations legal could not take away sin Page 27 Old man our first and last enemy Page 114 Omnipresence of God Page 73 And peculiar presence with Believers Page ib. Omniscience of God imployed for his children Page 170 Proved by Creation Page 257 Distinguisheth next approveth Page 262 Order of mans temper right Page 20 108 In self government Page 116 Opinion turned into religion is faint and weak Page 367 Original sin deserves condemnation Page 3 How irritated by the Law Page 9 Sprouts out in Passions Affections Page 129 Overcome God ere hurt his people Page 316 Overminding World is sinful Page 43 Owner of all God is by Creation Page 100 And Ruler Page ib. P PArdon needful as we are condemned and healing needful as we are sick Page 35 Passions what Page 129 Whence and to be mortified Page ib. Partiality in all to our selves Page 116 Partial view of Providence sees not its beauty and goodness Page 269 Paternal care of God over his children Page 169 Patience Bearing Waiting Working Page 242 Peace solid whence Page 7 8 342 Penance Popish like Baalitical severities Page 121 Persecutors hazard the wrath of God the Persecuted hazard mans wrath Page 363 Perseverance effect of Grace Page 28 Pleasing of God mans end Page 68 Should be our work Page 69 Is difficult and how Page ib. Pleasing the flesh what Page 43 44 More secret or open Page ib. and 48 49 50 55 56 Will sting the conscience Page 114 Pleasures proper for the Soul Page 79 Prayer great help Page 248 How 't is from the spirit Page 248 And how Page 249 250 251 The necessity of it Page 250 Cautions herein Page 251 What is the spirit of Prayer how it acteth us Page 252 Variously Page ib. We know not to Pray and why Page 253 Life of Prayer what Page 254 Some Prayers unfit to be ascribed to the Spirit Page 254 255 What Prayers from the spirit Page 255 Get this spirit and how Page 255 How Pray Page 260 All defects in it are seen of God Page 260 Different spirits working in Prayer Page 261 262 What these are Page ib. God distinguisheth in our Prayers c. Page 262 263 Prayers of Saints heard Page 264 Conditions of it Page 264 265 Preciseness in Believers needful Page 38 Present things little future great Page 240 Precept what how differs from Counsel Page 12 Prejudices against Religion whence Page 47 Principles of men either flesh or spirit Page 48 And men are what the prevailing Principles are Page 107 Internal put into us to keep us from sin Page 126 Priests spiritual Page 161 Priviledges infer duty Page 99 Are linkt together Page 179 Protection draws allegiance Page 104 Providence its Government Page 85 Rules over all Page 169 197 198 258 Special over some Page 274 Internal and what Page 314 Probabilities must support weak Believers Page 228 Propriery absolute in God onely Page 100 Not alienated Page 101 102 106 Promise binds God when nothing else can Page 103 Purpose of God what Page 292 293 Effects of it on us Page 293 Rise of all things Page 304 Decrees of God eternal Page 304 Fulfilled in his governing the World Page 305 Cannot be frustrated Page 306 Are fulfilled with admirable order Page 306 This order God maketh Page 306 What the effects of this Purpose Page 306 And the order and contatenation of its parts Page 306 307 Beautiful and inviolable Page 308 Exclude not means endeavours or duties but includes them Page 308 Punishment of the Damned in sense in loss Page 2 How equal 't is suited to sin Page 21 'T is Eternal Page 23 Corresponds to sin both are departure from God Page 108 109 Purity of God engageth him to punish sin Page 22 Q QUench not the spirit Page 37 Who do Quench it are in worse condition than before Page 78 Quit-rent God reserved to himself Page 196 R REconciliation needful to pleasing God Page 70 Priviledg'd with gift of holy Spirit Page 84 Recovery of fallen man its difficulty Page 19 Necessary because of Gods decree Page 26 Receiving Christ what Page 168 Redemption makes not the nature of sin less evil Page 3 Binds more to duty Page 102 Necessarily preceded Adoption Page 169 Redemption of our bodies what Page 216 Remission of sin how obtained Page 24 Renovation whence Page 135 9 14 15 In order to new life Page 35 It s great care Page 42 Renewed ones do nothing perfect Page 67
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you â—â—lsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
means to our perfect injoying pleasing and glorifying of God Acts 26.18 when we are made capable of the Blessed Inheritance 2. The manner how this priviledge is brought about and applyed to us by these steps 1. The first stone in this building was laid in Gods Eternal decree and purpose to reconcile sinners to himself by Christ not imputing their trespasses to them I cannot pass over this consideration because 't is of principal importance in this place God was in Christ reconciling the World to himself not imputing their trespasses to them Then he was thinking of a sufficient sacrifice ransom and satisfaction for all the World of sinners and that he would not deal with them according to the desert of their sin but in mercy and provided a sufficient remedy for the pardon of sin for all those who would or should accept of it in time The Covenant of grace is founded upon the Covenant of redemption Isa. 53.10 11. And the plot and design for our reconciliation pardon adoption was then laid according to the terms agreed upon between the Father and the Son what the redeemer should do for the satisfying of his wrath what sinners should do that they may have pardon in the method which God hath appointed and so God should be actually reconciled to us and sinners actually pardoned in time when we submit to the terms 2. The Second step towards this Blessed effect was when Christ was actually exhibited in the flesh and paid our ransom for us For then he came to take away sin 1 John 3.5 The Son of God was manifested to take away sin and in him was no sin So John 1.29 Behold the Lamb of God which taketh away the sins of the World And 't is said Heb. 1.3 When he had by himself purged our sins he sate down on the right hand of Majesty And Heb. 10.14 By one offering he hath perfected for ever them that are sanctified There needed no more to be done by way of merit and satisfaction and sacrifice We must carefully distinguish between impetration and application Christs acquiring and our applying As also between Gods purposing and our injoying pardon or actual interest in it God purposed it from all eternity but we are not actually reconciled and pardoned from all eternity no more than we were actually created sanctified and glorified from all eternity So Christ purchased it when he died and therefore the Apostle saith we were reconciled by the death of his Son Rom. 5.10 Then all was done on Christs part which was necessary to our reconciliation and pardon by vertue of the satisfaction made by Christ he was pleased to profess to us free and easie Conditions of mercy in the Gospel by which it might be actually applyed to us 3. The next step was when Christ rose from the dead for then we had a visible evidence of the sufficiency of the ransom sacrifice and satisfaction which he made for us Therefore 't is said Rom. 5.25 That he died for our offences and rose again for our justification As he dyed for our release and pardon and to make Expiation for our sins so he rose again to convince the unbelieving World by that supream act of his power that all was finished which was necessary to our pardon and reconciliation with God For Christs Resurrection was the acquittance of our Surety Rom. 8.34 yea rather that is risen again God hath received a sufficient ransom for sins and all that believe in him shall find the benefit and comfort of it 4. We are actually justified pardoned and reconciled when we repent and believe What ever thoughts and purposes of grace God in Christ may have towards us from all Eternity yet we are under the fruits of sin till we become penitent Believers For we must distinguish between Gods looking upon the Elect in the purposes of his grace and in the sentence of his Law In the purposes of his grace so he loved the Elect with the love of good will in the sentence of his law so we were under wrath Eph. 2.3 And John 3.18 Condemned already and wrath remaineth on us till believing and repenting That these are conditions which only make us capable of pardon is evident 1. Repentance Acts 5 31. Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins Christ purchased pardon and absolution into his own hands as King and Judge or Head of the renewed state to be dispensed according to the Laws of his mediatorial Kingdom and so he giveth both these together So he grants pardon by his new Law by which he requireth and giveth repentance and remission of sin so he sent forth his Messengers into the World Luke 24.47 And that repentance and remission of sins should be preached in his name among all Nations Well then none but the penitent are capable 2. Faith Acts. 10.43 To him gave all the Prophets witness that through his name whosoever believeth on him shall receive remission of sins And Acts 13.38 39 Be it known unto you therefore men and brethren that through this man is preached unto you the forgiveness of sins And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses It belongeth to the power and office of our Lord Jesus to forgive sins And it must be forgiven according to the terms of his New Covenant or Law and that is when men obediently receive his Doctrine and by their Prayers offered in his name do in a broken hearted manner sue out their pardon and remission of their sins they are justified and accepted with God and freed from his wrath and punishment which attend sin in another World Well then none are actually and personally pardoned but penitent Believers This benefit is bestowed upon sinners but sinners repenting and believing a person abiding in his sins and persisting in his Rebellion cannot be made partaker of this priviledge repentance qualifieth the subject Faith immediately receiveth it as having a special aptitude that way That I may not nakedly assert this truth but explain it for your edification I shall suggest two things 1. As to the nature of these graces that the reference of repentance is towards God and faith doth especially respect the Mediator So I find them distinguished Acts 20.21 Repentance towards God and Faith in our Lord Jesus Christ. All Christianity is a coming to God by him Heb. 7 25. Repentance towards God noteth a willingness to return to the duty love and service which we owe to our Creator from whence we have faln by our folly and sin This must be for Christ died not to reconcile God to our sins or which is all one to pardon our sins while we remain in them but to bring us back again to the service love and injoyment of God Faith respects the Redeemer for by dependance upon his merit and the sufficiency of his
of liberty What debtor would not be discharged How glad is an honest man to be out of debt What guilty Malefactor would not be acquitted Oh let it not seem a light thing in your eye We have lost our Spiritual relish if it do Oh prize a pardon apprehend it as a great benefit sweeter than the honey and honey comb VSE 3. It should engage us to love God Luke 7.47 Her Sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little SERMON XXXVI 2 Cor. 5.19 Not imputing their trespasses unto them and hath committed to us the word of reconciliation DOct. One great branch and fruit of our reconciliation with God is the pardon of sins Reasons 1. Because reconciliation implyeth in its own nature a release of the punishment of sin or on Gods part a laying aside of his wrath and anger as on ours a laying aside of our enmity and disobedience Isa. 27.4 Fury is not in me Anger in God is nothing else but his Justice appointing the punishment of sin and he is said to be reconciled or pacifyed when he hath no will to punish or doth not purpose to punish And therefore fitly is this part of the reconciliation expressed by not imputing our trespasses Especially because our reconciliation with God is not the reconciliation of private persons or of equals but such as is between Superiours and Inferiours a Prince and his rebellious Subjects Parents and their disobedient Children the Governour and Judge of the World and sinning mankind And therefore not to be ended by way of agreement and composition but by way of satisfaction humiliation and pardon Satisfaction on Christs part humiliation on our part pardon on Gods When persons fall out that are in a private capacity the difference may be ended by composition they may quit the sense of the wrong done to them but the case is different here God is not reconciled to us meerly as the party offended but as the Governour of the World A private man as the party offended may easily remit a wrong done to him without requiring satisfaction or submission according to his own pleasure As Joseph was reconciled to his Brethren But here God is not considered as the party offended meerly but as the Supream Judge who is to proceed according to Law When the Magistrate forgiveth there must be a stated pardon and so God is to find out a way how the Law is to be satisfied and the Offendor saved by releasing the punishment in such a way as the Law may not fall to the ground and that is not without the satisfaction of Christ and the submission of the sinner and the solemn grant of a pardon A private man may do in his own case as pleaseth him but there is a difference in a publick person The right of passing by a wrong and the right of releasing a punishment are different things because punishment is a Common interest and is referred to the Common good to preserve order and for an example to others 2. This branch is mentioned because this was the most inviting motive to bring the Creature to submission and to comply with Gods other ends To understand this reason consider 1. Among the benefits which we have by Christ some concern our felicity others our duty some concern our priviledges others our service qualities rights The internal qualities and graces are conveyed and wrought in us by the sanctifying Spirit the rights and priviledges are conveyed to us by deed of gift by the Covenant of grace or new Testament Charter or Gospel Grant As the one frees us from a moral evil which is sin the other from a natural evil which is misery of the one sort is holiness and all those divine qualities which constitute the new nature Inherent graces Of the other sort are pardon of sins Adoption right to glory adherent rights and priviledges Now God offereth the one to invite us to the other by the Gospel as a deed of gift or special act of grace God offereth the one upon condition we will seek after the other which deed of gift cannot take effect till we fulfil the condition We cannot have remission of sins till we have repentance 'T is true he giveth the qualification as well as the priviledge repentance as well as remission of sins Acts 5.31 But he giveth it this way He giveth repentance offering remission that 's the natural way of Gods working The appointed means to draw mans heart to the performance of the condition As the Spirit doth work powerfully within so he useth the word without Well then if we would have the benefits by Christ we must have all or none repentance as well as remission Faith as well as Adoption and Justification and Holiness as well as a right to Glory For Christ in all the dispensations of his grace looketh at Gods Glory as well as our interest Therefore if we come rightly to the covenant and expect grace by our redeemer we must come with a true heart in full assurance of fatih Heb. 10.22 2. The one is the first inviting and powerful motive to the other Partly our desires of happiness which even corrupt nature is not against are made use of and apt to gain upon us to a desire of Happiness God would leave some inclination and desires to happiness in the heart of man that might direct us in some sort to seek after himself Act. 17.27 That they should seek the Lord if haply they might feel after him and find him Nature catcheth at felicity we would have impunity peace comfort glory we are willing as to our own benefit to be pardoned and freed from the curse of the Law and the flames of Hell we are naturally willing of justification but naturally unwilling to deny the flesh and to renounce the credit profit or pleasure of sin and to grow dead to the World and worldly things But these other suit with our desires of happiness Therefore God would in reconciling the creature go to work this way promise that which we desire on condition that we will submit to those things which we are against As we sweeten pills to Children that they may swallow them down the better they love the Sugar though they loath the Aloes So here God would invite us to our duty by our interest and therefore in reconciling the World to himself he would first be discovered as not impuâ—ing their trespasses to them 2dly Partly because of our fears as well as our desires of happiness God taketh this way The grand scruple which haunteth the creature is how God shall be appeased and quit his controversie against us by reason of sin Micha 5 6. Wherewith will he be appeased and what shall I give for the sin of my Soul There is a fear of death and punishment which ariseth from these natural sentiments which we have of God Rom. 1.32 Knowing the judgment of God that they which
commit such things are worthy of death The dread of a God angry for sin is natural to us and the ground of all our trouble Man is afraid of death and some misery after death which is likely to come upon him Heb. 2.14 And till the forgiveness of sin be procured for us this bondage sticketh close to us and we know not how to get oft it God is an holy God and cannot endure iniquity and by his Law will not suffer the guilty to go free The Justice of the Supream Governour of all the World requireth that sin should be punished all mankind have a general presumption that death is penal these fears make pardon a very inviting motive to them These fears may be a while stifled in men but they easily return and can no way be appeased but by pardon and reconciliation with God carried on in such a way as they may be exempted from these fears Therefore God was in Christ reconciling the World to himself not Imputing their trespasses to them 3. Pardon of sins is very necessary to the end of reconciliation which is living in a course of holy amity and state of friendship with God till we live with him for ever in Heavenly glory Here I am to prove three things 1. That the end of reconciliation is walking in a course of holiness 2. That this holiness is carried on in a state of love and friendship between God and us 3. That pardon is the fittest way to breed this holiness and increase it 1. That the end of reconciliation is walking in a course of holiness for Christ died not to reconcile God to our sins but that reconciling our persons we might quit our sins and walk as those that are at good accord with him Amos 3.3 Can two walk together except they be agreed And 1 John 1.7 If we walk in the light as he is in the light we have fellowship one with an other Now pardon of sin hath a mighty influence upon holy walking Justification and Sanctification are distinct priviledges but they always go together and the one doth exceedingly suit with the other These two priviledges pardon and holiness the one freeth us from the guilt the other from the stain of sin The one concerneth Gods interest our subjection to him the other our own comfort The one is the end the other thè means pardon is the means to Holiness and Holiness is the end of pardon our general pardon is to put us into a state of acceptable obedience our particular pardon to incourage us in it and quicken us and excite us anew The conditional and offered pardon is the means to work regeneration and regeneration Qualifieth for actual pardon Titus 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life And Heb. 8.10 11 12. For this is the covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least to the greatest For I will be merciful to their unrighteousness and their sins and their iniquities will I remember no more And Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God that they may receive forgiveness of sins and an inheritance among them which are sanctified by Faith And then actual pardon quickeneth us by love to carry on that holiness of heart and life which God requireth For this mercy is the powerful motive to perswade us to obedience Because he hath loved us and washed us from our sins in his blood Therefore we must love him and serve him all our days Luke 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead that they which live should not henceforth live to themselves but to him that died for them Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lusts we should live soberly righteously and godly in this present World Rom. 12.1 I beseech you Brethren by the mercies of God that ye present your Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service His pardoning mercy and justification by Christ is the great enforcing Argument Those who are fetched up even from the Gates of Hell and delivered from under the sentence of the Law and called into the state of Gods Children should thankfully accept the benefit acknowledge the benefactour live in love to God and holiness hate that sin they have repented of and which hath been pardoned to them and still hold on their course in a way of obedience till their full recovery in the everlasting estate 2. That this holiness is carryed on in a state of love and friendship between God and us Love beareth rule in the Spiritual life and pardon is the great ground of love Luke 7.47 She loved much because much was forgiven her The great business of religion is to love God above all and a man that is uncertain whether there be any such thing as pardon how can he love God above himself and all other things Self love is very hardly cured for what is nearer to us than our selves Therefore self-love is very deeply rooted in us especially love of life that it must be some very strong and powerful thing which can subdue it now nothing will do it but the love of God Propound the terrors of the Lord that will not do it men will not be frightned out of self love It must be a powerful love that must divert us from it as one Nail driveth out another so doth one love drive our another Now what can be more powerful than the love of God T is as strong as death many Waters cannot quench it Cant. 8.7 This prevaileth over our natural inclination so that we shall not only forsake the sins and vanities which we now love but also life its self Rev. 12.11 They loved not their lives unto the death This prevaileth over our natural inclination so that we can lay all things at Gods feet and suffer all things and endure all things for Gods sake yea even life its self for his Glory 3. Pardoning mercy in Christ is the great argument which breedeth and feedeth this love How can I love a God which I think will damn me and may probably do it Our turning to God must be by love and our living to God and for God
is carried on by love but how can I come to him who seemeth so unlovely to me Therefore God to draw us into this Amity and holy friendship will be represented as willing to pardon and save us and that in such an astonishing way that more cannot be done to express his love Rom. 5.8 Herein God commended his love to us that while we were yet sinners Christ died for the ungodly See at what an high rate he is content to pardon and save us that he may draw our love and attract our hearts which under the terrours of guilt and condemning justice would never have been brought to love him 4. The forgiveness of sins is that which is most expresly directly and formally Eyed in the death of Christ Eph. 1.7 In whom we have Redemption through his blood even the forgiveness of sins So Matth. 26.28 This is my blood which was shed for the Remission of sins So Heb. 9.22 Without the shedding of blood there is no Remission of sins Why is not sanctification mentioned it was purchased by his blood as well as Remission 'T was guilt made his blood necessary for our recovery and the depravation of the heart of man is part of the punishment spiritual death as well as temporal and eternal And to be polluted is our punishment as well as our sin and the guilt of sin stoppeth our mercies cuts off the intercourse between God and us Isa. 59.2 Your iniquities have separated between you and your God And Rom. 3.23 For all have sinned and are come short of the glory of God And when the obstruction is removed and the offence given by our sins pardoned the sanctifying of our nature followeth If there had been nothing to do but to renew us by repentance and sanctification that might have been done without the blood of the Son of God as God at first gave his Image freely but his governing Justice required that before man was set up with a new stock of grace there should be so great a price paid Well then this is mentioned as the great way of our Reconciliation God was in Christ Reconciling the World to himself 5. This was the great difficulty how when sin was once entered it might be remitted Sin was the great make-bate between God and us And 't is not so slightly done away as most do imagine The great Mystery and Design of grace was how lapsed Man who was under the guilt of sin and the desert of punishment should be restored to favour the honour of God be safe and the Government of the World secured or to make the pardon of mans sin a thing convenient for the righteous and holy God to bestow without any Impeachment of the honour of his Wisdom Holiness and Justice for there being a sentence of the Law against us by which we are condemned John 3.18 It would not seem to become the wisdom of God that he should wholly quit his Law as if it were made in vain His servant was loath to be found in a double mind that his word should be yea and nay 2 Cor. 1.18 Levity is an imputation which he seeketh earnestly to avoid there Nor the holiness of God to be too favourable to sinners Hab. 1.13 He is of purer eyes than to behold iniquity Nor his Justice Laws must not seem a vain scar-crow In short there must not be yea and nay with God he must be demonstrated to us in his own divine perfections and must not permit his Laws and government to be despised or broken by a rebel World without being executed upon them according to their true intent and meaning or some equivalent demonstration of his Justice such as might vindicate both Law and Law giver from contempt Well then this was the great Mystery and Wonder of grace That God was in Christ reconciling the World to himself not imputing their trespasses to them That his wisdom found out a way to exercise pardoning saving mercy without any injury to his Governing Justice and Truth or giving any leave to sinners to flatter and imbolden themselves in their sins with the thoughts of Impunity which are so natural to us Therefore well might the Apostle mention this priviledge as a special branch of our reconciliation with God 6. This is the proper priviledge of the new covenant or covenant of grace and the difference between it and the Law The Law knew no way but saving the innocent but the Gospel discovered a way of saving the penitent The Law was fitted only to our innocency and required us to continue as God left us but the offer of pardon of sins fuiteth with our lapsed guilty estate there God revealeth himself to the Apostate World in that way which was fit for their recovery The Law knew no such thing as the forgiveness of sin the faln Creature had there by no hope for the tenour there was Do and live sin and die here a way is found out how our trespasses may not be imputed to us and the Edge of the curse abated and God represented as pacified and so this priviledge was fitly mentioned by the Apostle VSE 1. is to press us to enter into Gods peace by looking after the pardon of sins I shall only urge three things 1. The necessity And 2. The readiness of God to bestow this benefit 3. The excellency of the priviledge 1. The necessity of obtaining this benefit There are three notions which press it upon sleepy sinners Law Judge conscience There is the Law broken the Judge to whom we are responsible conscience which raiseth fears in us because of the breach Remember there is a righteous Law broken and the sentence of it standeth unrepealed against you till in a broken hearted manner you sue out your pardon in the name of your Mediatour Condemned though not executed John 3.18 And condemned to what Rom. 2.9 Tribulation and anguish and wrath upon every Soul of man that doth evil And this will be executed Jam. 2.13 The Law is in force against those that refuse the Gospel Therefore you must change Copy get this sentence reversed or you are undone for ever You have but a little time wherein to make your peace there is but the slender thread of a frail life between you and execution 'T is peace upon earth Luke 2.14 You are but reprieved during pleasure that 's the true notion of the present life Better never born if you do not get off this curse Oh Christians do you know what 't is to have God an enemy To be liable to his righteous wrath to bear the burden of your own sins to be answerable for his violated Law The 2d awakening notion is that of a Judge I observe in Scripture 't is usually mentioned to quicken us to seek after repentance and the pardon of sins 'T is said Acts 10.42 43. He hath Commanded us to testify and preach to the people that he it is who was ordained of God to be the Judge of the
The benefit intended to us that we might be the righteousness of God 2. When we are made partakers of this benefit in him when actually united to Christ Let us explain these circumstances 1. What was done in order to our reconciliation and there 1. The innocency of Christ as Mediator he knew no sin that is practically and Experimentally but was an innocent pure and sinless person otherwise theoretice and speculativè he knew what sin was in its nature and what it will be in its effects and fruits The innocency of Christ is elsewhere asserted John 8.46 Who convinceth me of sin And 1 Pet. 2.22 He did no evil neither was guile found in his Mouth Jesus Christ our Mediatour was free of the least transgression of the Law of God or any defect or inconformity thereunto for he was compleatly obedient to the whole will of God both in heart and practice Matth. 3.15 For thus it becometh us to fulfil all righteousness By his miraculous conception he was exempted from the contagion of Original sin others are defiled with it Job 14.4 Who can bring a clean thing out of an unclean No not one But Christ was exempted Luke 1.31 The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore that holy thing which shall be born of thee shall be called Jesus And from all actual transgressions Though the strongest of Satans fiery darts were shot at him yet there was nothing to befriend a temptation John 14.30 The Prince of this World cometh and hath nothing in me And it was needful our Redeemer should be so that he might be lovely to God Psa. 45.7 Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with the Oil of Gladness above thy fellows And to all the Saints Cant. 5.16 His Mouth is most sweet yea he is altogether lovely Christs innocency hath a double use It serveth for satisfaction and for example For satisfaction that we might know that he did not endure these sufferings as a punishment of his own sin he knew no sin that is â—â—th and experimental approbative knowledge To know signifieth in the Hebrew dialect to love to act to like He knew what it was to suffer for sin but he knew not what it was to commit sin he suffered for sin the just for the unjust to bring us to God 1 Pet. 3.18 There was a necessity of his holiness both as Priest and Sacrifice Heb. 7.26 27. Such an high Priest became us who is holy harmless undefiled separate from sinners And as a Sacrifice that he might be compleatly lovely and acceptable to God as being represented by all those spotless Lambs which as Types of him were offered under the Law John 1.29 Behold the Lamb of God that taketh away the sins of the World And 1 Pet. 1.19 But with the precious blood of Christ as of a Lamb without blemish and without spot In short our High Priest must be without sin and he must offer an unspotted Sacrifice that he may satisfy Gods Justice merit his favour and enter Heaven and by his intercession procure the actual remission of sins and our full and everlasting salvation So for example that he might be a perfect pattern of holiness to all his followers that they may purify themselves as Christ is pure 1 John 3.3 Not for example only I confess for then Christ needed not to be made sin that is a sin offering or to bear the punishment of sin but yet for example as well as expiation For we must be holy as he that hath called us was holy 1 Pet. 1.15 And we are to walk as he walked 1 John 2.6 Head and Members must be all of a piece or else the Mystical Body of Christ would be monstrous and disproportionate 2. The second thing is the ordination of God He hath made him to be sin for us Two expressions must be explained sin and made 1. Sin Mark 't is not said that God made Christ a sinner but he hath made him sin which I note to prevent bold and daring glosses for wit will play the wanton with such expressions Some have said that Christ was maximus peccator because he stood in the Room of all the rest but this is harsh and of an ill sound Here is enough in the expression its self we need not strain it higher Sin is taken in Scripture sometimes for the punishment of sin sometimes for a Sacrifice for sin or a sin offering 1. By a Metonymy of the cause for the effect sin is put for the punishment of sin as Gen. 4.13 My â—in is greater than I can bear He meaneth Poena Peccati the punishment And verse the 7 th Sin lieth at the door the punishment is at hand and will certainly come on So Heb. 9.28 Christ will come without sin Not only free from its blot for so he was ever holy harmless separate from sinners but from its guilt and punishment which he took upon him in our name 2. By a Metonymy of the Adjunct for the Subject sin is put for a sin offering or a Sacrifice for sin piaculum in Latin is both a sin and a Sacrifice for sin So the Priests are said to eat the sins of the people Hos. 4.8 That is the sacrifices for sin minding nothing but to glut themselves with the fat of the offerings a part of which fell to the Priests portion and so it must be understood here he was made sin for us that is an expiatory Sacrifice for our sin So Paul applyeth it in these two senses to Christ Rom. 8.3 God by sending his Son in the similitude of sinful flesh by sin hath condemned sin in the flesh That is by the Sacrifice abolished sin or the punishment put an everlasting brand upon it to make it hateful to the Saints 2. The word made is to be explained For here is no word but what is emphatical and hath its weight That signifieth Gods solemn ordination and appointment for to make is to ordain as Mark 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Made or ordained twelve Disciples And Acts 2.36 Made to be Lord and Christ. Which is not referred to his Nature and Substance but to his Estate and Condition So God made him that is ordered him to bear the punishment of sin or to become a Sacrifice for sin In other places 't is said Isa 53.6 The Lord laid upon him the iniquities of us all So Isa 53.10 It pleased the Father to bruise him he put him to grief The punishment and curse of sin was imposed upon him So that our Saviour had all the sins of the Elect upon him by imputation bearing the punishment of them himself 3. The end of what was done about Christ Where 1. The benefit intended That we might be made the righteousness of God that is that we might be just with that righteousness which God giveth imputeth and approveth Mark here four things 1. Righteousness is the
is satisfied with Christs Obedience as a perfect Ransom for us and is well pleased with those who make use of it and apply it in the appointed way by the subordinate New Testament Righteousness Now as it is the Righteousness of God 't is a great comfort for the Righteousness of God is better than the Righteousness of a meer creature With the Righteousness of God we may appear before God with all confidence and look for all manner of Blessings from him The Law which condemneth us is the Law of God The wrath and punnishment which we fear is the wrath of God The Glory which we expect is the Glory of God The Presence into which we come is the Presence of God And to suit with it the Righteousness upon which we stand is the Righteousness of God which is a great support to us 4. Mark again How the business is carried on by way of exchange Christ made Sin and we Righteousness Christ is dealt with as the sinner in Law and we are pronounced as Righteousness before God our Surety is to bear our punishment and we to be accepted as pleasing and acceptable to God Thus by a wonderful exchange he taketh our evil things upon himself that he might bestow his good things upon us He took from us misery that he might convey to us mercy He was made a curse for us that the Blessing of Abraham might come upon us by Faith Gal. 3.13 14. He suffered death that he might convey life took our sin upon himself that he might impart to us his Righteousness This exchange agreeth in this that on both sides something not merited by the person himself is transferred upon them What more averse from the Holy Nature of Christ than sin He knew no sin and yet is made sin What more alien and strange on our part than Righteousness who are so many ways culpable Yet we are made the Righteousness of God in him This is by no errour of judgment but the wise contrivance ordination and appointment of God that by something done by another it should be imputed and esteemed to that other as if done in his own person So for our sin was Death imposed upon Christ as if he had been the sinner And for Christs Righteousness Life and the Heavenly Inheritance is bestowed upon us as if we had fulfilled the Law and satisfied it in our own person But here is the difference our sins are imputed to Christ out of Gods Justice he being our Surety His Righteousness is imputed to us out of Gods Mercy Our sin was transferred upon him that he might abolish it or take it away for he came to take away sin 1 Joh. 3.5 His Righteousness was imputed to us that it might continue as an everlasting ground of our acceptance with God therefore he is said to finish transgression and to make an end of sin and to make reconciliation for iniquity and to bring in an everlasting Righteousness The vertue of his Righteousness is never spent it abideth for ever He was made a curse for us that this curse might be dissolved and swallowed up but his Blessing is derived to us that it may abide and continue with us to all eternity He took our filthy rags that he might throw them into the depth of the sea but we have the garment of our Elder Brother that we might put it on and Minister in it before the Lord and find grace in his sight Hence is it that though we may be said truly to be Righteous and the Children of God yet Christ cannot be said to be a sinner or the Child of wrath because he had no sin of his own and the wrath of God did not remain on him but only pass over him 2dly There is but one thing remaining in the Text In him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that noteth the time when and the manner how we are actually interested in this benefit When we are in him We are by faith grafted into Christ before this Righteousness is made ours upon this union This Righteousness is adjudged to us 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made to us Wisdom Righteousness and Sanctification and Redemption First in him by a lively Faith then 't is imputed to us And as we abide in his love by a constant obedience so 't is continued to us This Righteousness is revealed from Faith to Faith Rom. 1.17 And 't is by Faith unto all and upon all that believe Rom. 3.22 So that we must look to this also how we come to be possessed of it as well as how it is brought about on Christs part As sin or sins could not be imputed to Christ but by the common bond of the same nature and unless he had been united to us by his voluntary Suretyship and undertaking so neither could the Righteousness of Christ have been imputed to us unless we had become one with him in the same Mystical Body so that we believing in Christ and abiding in him are made partakers of his Righteousness and so are pleasing and acceptable to God The Price was paid when Christ died our actual possession and admission into the priviledge is when we are planted into Christ by a lively Faith Doct. That Christ being made sin for us is the meritorious cause and way of our being the Righteousness of God in him Isa. 53.11 By his Knowledge shall my Righteous Servant justify many for he shall bear their iniquities So that his bearing of our iniquities is the cause of our being accepted as Righteous through Faith in him So Rom. 5.18 19. Therefore as by the offence of one Judgment came upon all men to condemnation Even so by the Righteousness of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made Righteous On this foundation hath the Lord established for the Saints an unchangeable rule of Justification I shall give you the Sum of this point in these Propositions 1. The First covenant requireth of us perfect obedience upon pain of eternal death if we perform it not for the tenor of it is do and live sin and dye The least sin according to that covenant merits eternal Death Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them 2dly All mankind have sinned and so are liable to that Death Rom. 3.23 For all have sinned and come short of the Glory of God And Rom. 5.12 Wherefore as by one man sin entred into the World and death by sin and so death passed upon all men for that all have sinned 3dly Christ became the Mediatour and stepped between us and the full execution of it and took the penalties upon himself and became a Sacrifice to offended Justice and a ransom for the sinners So that his sufferings were
and prepare them for his reception and that was John the Baptist The voice of one crying in the wilderness So still before his second coming he hath some to raise a cry The cry of the Word is often spoken of in Scripture Prov. 1.24 I cryed to them and they would not hear So Isa. 58.1 Cry aloud lift up thy voice like a trumpet And 't is the great means to awaken us out of our security All Gods faithful Servants in all ages have been crying The Lord is at hand Our work is to rouze up the hearts of men that they may be prepared more and more for the joyful receiving of Christ at his coming We should not keep silence nor deal sleepily 'T is a convincing powerful word that is a cry and it is your duty to be awakened by the cry If this word be not entertained he hath his Rod Psal. 2.5 Then shall he speak to them in his wrath and vex them in his sore displeasure So Mic. 6.9 The voice of the Lord cryeth unto the City and the man of wisdome shall see thy name Hear ye the Rod and him that hath appointed it We shall hear the voice of the rough teacher The Word cryeth and if the Word be not heard the Rod cryeth We need all kind of excitations to rouze us out of our careless walking and heartless praying and negligent and sleepy thoughts that we may think more seriously of the coming of the Bridegroom 2. There is a more immediate and general Cry for rouzing and raising up all at once and that is the Trump of the Arch-angel spoken of in many places Joh. 5.28 29. The dead in their graves shall hear his voice and come â—orth some to the resurrection of life and some to the resurrection of damnation The means employed in the Resurrection is the voice of Christ Jesus who shall descend with a shout 1 Thes. 4.16 and with the sound of a Trumpet sounded by Angels Mat. 24.31 He shall send his Angels with a great sound of a Trumpet So 1 Cor. 15.52 The Trumpet shall sound and the dead shall be raised Christ that had a Fore-runner at his first comeing hath also at his second This Trumpet soundeth to summon all to appear before Christs Tribunal to be judged There was an audible Trumpet at the giving of the Law Exod. 19.20 This sound shall be heard all the World over VSE 1. Let us improve this to the particular use of Christs Coming either in a way of Mercy to his People or in a way of Judgment First In a way of Mercy The Lord tarryeth sometimes when men think he should come sooner Joh. 11.6 Jesus loved Lazarus and he abode still two dayes in the same place that he was when he heard that he was sick Let there be no misconstruction 'T is not want of love nor want of power He could raise him up when he was ready to stink He may delay our help till a fit time come wherein his glory may shine forth and the mercy be more conspicuous To come late is many times the best time God keepeth back his best blessings for a while and detaineth them long in his own hands before they come unto us Therefore wait his leisure Expectation is tedious and reckoneth every minute Strong desires are importunate and usually we go by an ill count not by Eternity but time The timing of all things is in Gods hand not left to our foolish fancies but his wise ordering The Dyal sometimes goeth before the Sun so doth our time before Gods time We would make short work for Faith and Patience and so our Graces would not be found to praise and honour In all such cases let us remember 1. The Lord hath chosen the fittest time Eccl. 3.11 't will not come one jot too soon or too late But the fittest time for him to give and us to receive 2. God is very precise in keeping his time Exod. 12.41 42. And it came to pass at the end of the four hundred and thirty years even the self same day it came to pass that all the Host of the Lord went out from the land of Egypt It is a night to be much observed unto the Lord for bringing them out from the land of Egypt This is that night of the Lord to be observed of all the Children of Israel in their Generations 3. God stayeth for us rather than we for him Christ will come before we are ready The great let of mercy was the peoples Hearts were not prepared 4. Every delay will bring some advantage There is somewhat more of our selves and somewhat more of God to be discovered some intervening experience that is worth the having before full and final deliverance cometh Isa. 40. ult Psal. 138.39 Secondly In a way of Judgment Sometimes Christ raiseth the Cry and giveth notice of great Changes It concerneth us to take notice of this voice that we may not be taken unprovided Amos 4.12 Thus will I do unto thee Prepare to meet thy God O Israel When God threateneth we had need make serious preparation how we shall prevent or bear the stroke of an angry God 'T is good counsel Luk. 14.31 32. When a King goeth to war against another King he sitteth down and considereth whether he be able with ten thousand to meet him that comeeth against him with twenty thousand Or else while the other is yet a great way off he sendeth an Ambassadour and desireth terms of peace There needs in such cases serious preparation The work will be the more difficult when the Storm is broken out upon you II. We may improve this as to his coming to us by Death or rather our coming to him The end of time and all things in it are near to every particular person Christ and we are to meet shortly it should be our care to meet him by true and serious Repentance that we may meet him with Joy We are frail Creatures and within a very little while Death will summon us to appear be fore the Lord and when you dye you are speedily to come to your Tryal Now are all things ready 1. Is Christ your Bridegroom was there ever a solemn Covenant struck between you and him as Hosea 3.3 by renouncing all other Husbands and giving up your selves to do his will 2. Are your Lamps burning your Graces kept in exercise and shining forth to the Lords glory Are you in a constant and continual readiness to have immediate Communion with Christ or to set Sail into the World to come It should be a chearful thing to you to depart hence Phil. 1.23 3. Have you Oyl in your Vessels such a deep and powerful work as will keep up this affection Are these things in you and abound in you 2 Pet. 1.8 9 10 11 What hast thou that others have not that shall never see Gods face Can you say as Christ Joh. 17.4 I have glorified thee upon Earth I have finished the work
when Christ cometh We cannot be over 't is easie to be short The most serious and the most painful do exceedingly lament their negligence when they come to die but none ever begrudged their pains or bewailed their diligence There should be Holinesses and Godlinesses Therefore we should not only keep what we have but seek to get more This is the Apostles use of the Resurrection of the dead and so by consequence of Christs second coming 1 Cor. 15.18 19. So Phil. 3.11 Secondly The next place is ver 14. Wherefore Beloved seeing ye look for such things be diligent that you may be found of him in peace without spot and blameless In which words observe First The Exhortation is generally propounded Be diligent Secondly Particularly In what this diligence is to be exercised and laid out 1. With respect to the Means That ye may be without spot and blameless 2. With respect to the End That ye may be found of him in peace In the Original the posture of the words is thus That ye being without spot and blameless may be found of him in peace All these circumstances deserve to be considered by us First The General Exhortation Be diligent Rouze up your selves set speedily and earnestly about it We are apt to delay therefore make haste we are too slight and sluggish therefore be earnest and zealous and hard at work Every slight endeavour will not serve the turn The Wife that looketh for her Husbands coming home will put all things in readiness the Servant that expects his Masters coming will ply his work Therefore let us not be remiss and negligent but make serious preparation A loytering Profession will fail us in our greatest need and when the Bridegroom cometh our Lamps will be gone out The Devils Bondslaves spare no cost to serve their lusts their faulty self-denial may put Christians to shame Isa. 5.17 They draw on iniquity with Cart-ropes The men of the World use all possible Diligence to obtain the good things of this life Psal. 127.2 Rise early and go to bed late and shall we put our hand in our bosome and think all will do well though we mind our business only by the By No. If your scope be to meet Christ with joy Religion must be your work and main employment Secondly Particularly wherein you are to shew your diligence For we flatter our selves with general notions 1. With respect to the Means That ye be without spot and blameless The one word relateth to the Heart That we may be without spot And the other to our Conversation blameless 1. The first thing wherein diligence is to be improved is the washing away of our sinful spots or the washing away of sin in the guilt and filth of it or in a way of Justification and Sanctification 1 Cor. 6.11 suing out our Pardon in the name of Christ and by his Spirit using all holy means for the cleansing of our polluted natures This is a work to be done not once but often For we are all washed but in part Prov. 20.7 Who can say his heart is clean And when we have once washed we are inclined to defile our selves again Joh. 11.13 He that is washed needeth not save to wash his feet Every day we contract defilement by living in the World Our final consummation is in Christs day when we shall be presented to God not having spot or wrinkle or any such thing Eph. 5.27 For the present still we are cleansing and making use of the Blood and Spirit of Christ for that end and purpose 2. Blameless That relateth to our Carriage and Conversation as 't is said Luk. 1.6 that Zachary and Elizabeth walked in all the Commandments of God blameless So should we take care that we incurr no just blame for all those things which Christ hath left in trust with us as to the improvement of our Talents keeping his Laws observing his Ordinances or carriage to his Servants and all men 2. As to the End That we may be found of him in peace The word found is often used with respect to Christs second coming 2 Cor. 5.3 If so be we shall not be found naked Phil. 3.9 That I may be found in him 'T is used because the last day is a day of exact search and tryal and because that day cometh upon the greatest part of the World by way of surprizal we do not look for it nor prepare for it but it cometh unthought of unexpected by the most But the word found noteth either a state of Reconciliation with God Rom. 5.1 or it noteth Comfort and Joy 1 John 4.17 The wicked are then at their wits end Rev. 19.18 call for the Rocks and Mountains to fall upon them But when you have made diligent preparation You may have boldness in that day and lift up your Heads because your Redemption draweth near A Peace that will hold out when Christ cometh is a Peace indeed otherwise what a terrour will unpardoned guilt and an unrenewed nature a fruitless life and a blemished Conversation breed in us Thus you see how the Scripture presses this Secondly What Reasons there are in the thing it self to awaken us to this serious Preparation 1. Because of the person coming our Redeemer the Bridegroom the Lord himself who is so great and holy If we mean to do him honour we must prepare to meet him in the best manner we can as the Bride would provide her Ornaments against the Nuptial day Oh what cleansing of Soul what fruitfulness and exercise of Grace should there be that we may not put our Redeemer to shame when he cometh to be glorified in his Saints and to shew forth the fruits of his Death in us I say this preparation should be not only for our own honour that the Bridegroom may not refuse us his Company and Approbation 1 Pet. 1.7 but for the honour of Christ that he may be glorified in the faithfulness and obedience of his Servants when it shall be produced to the view of all the World as the fruits of his Purchase and Spirit Eph. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish 'T is begun here and consummated there Col. 1.22 and Jude 25. 2. Because of the manner of his coming In power and great Glory Every coming of Christ should be entertained with great reverence When our first Parents heard but the Voice of God walking in the Garden in the cool of the day they hid themselves from his presence among the Trees of the Garden When he came to give the Law Heb. 12. it was terrible and made them quake and tremble much more now he cometh to Judge according to the Law when Articles of Faith are to be made objects of Sense and God is no longer in a way of tryal with the World Christ in the dayes of his Flesh when he came not to
3.6 compared with Gen. 18.12 He will own a Pearl on a Dunghil the least Act of sincere Obedience though there be many failings But I must return 3. The usual ill thoughts of God are these three 1. That He is rigorous in his Commands 2. Niggardly and tenacious in his Gifts and helps of Grace 3. And as to Acceptance that he is hard to please and easie to offend All these may be gathered out of the words of the unfaithful Servant and all these lye deep in the Hearts of men against Gods Sovereignty 1. Hyppocrites accuse God of Tyranny in his Laws as if he dealt hardly with his Creatures to leave them with such affections in the midst of the Snares and Temptations of the present Life and requiring such Duty from them Certainly all that God hath required of us is holy just and good conducing not only to his Glory but to the Rectitude and Perfection of our Natures man would not be man if such things were not required of him so that if we were in our right wits and were left to our own Option and Choice we would preferre Subjection to such Laws before Exemption and freedom Micah 6.8 Are Justice Temperance Chastity Piety Patience Gives and Fetters to Humane Nature We cannot be without these and preserve the Nobleness of our being and the good of humane Societies 'T is true this lower World furnisheth us with many Temptations to the contrary but these Temptations work not by constraining Efficacy but only by inticing Perswasion and have we not more earnest Perswasions to love God and please God Are not God and Christ and Heaven more lovely Objects than all the Pleasures and Profits and Honours of the World These things do not force the will but draw your consent and surely God hath propounded more lovely things in his Covenant to draw this consent from them The great fault is in our Lust 2 Pet. 1.4 As the Poyson is not in the Flower but in the Spider 2. He accuseth God as backward to give Grace and help our Impotency and as if he did require more than he giveth This is obvious and express in the words of the naughty Servant Reaping where thou hast not sowen and gathering where thou hast not strawed But this also is an unjust charge for God requireth nothing but according to the Talents received Now he needeth not take any thing from the Creatures for he giveth all he had one Talent and God expected the Improvement but of one Let men try to the utmost and see if they have cause to make this Complaint they will find that the way of the Lord is strength to the upright Prov. 10.29 and that all these jealousies are but a slander against Gods Government Why do you complain that he would reap where he hath not sowen Is it because you would have God force you to be good whether you would or no and by an absolute constraining Power drive you out of your flesh-pleasing course Consider how unbeseeming it is the Wisdom of God that men should be holy and good by Necessity and not by Choice Vertue would then be no vertue not a moral but a natural Property as burning is to Fire And it were no more praise-worthy to mind Heavenly things than it is for a Stone to move downward 'T is true God must make make us willing but willing we must be now there is no such thing on your parts when you wilfully refuse the hopes God offereth Acts 13.46 Since ye put away the Word of God from you and judge your selves unworthy of eternal life lo we turn to the Gentiles At least you do not apply your hearts to work with God or frame your doings to turn to him as 't is in the Prophet you do not improve Means and Mercies and Providences and Helps vouchsafed And will you after all this think God a Pharaoh that requireth Brick and giveth no Straw Here 't is verified Prov. 17.3 The foolishness of man perverteth his way and his heart fretteth against the Lord. We usually ruine our selves and then complain that God giveth no more Grace But do not we justifie this conceit of wicked men when we say God requireth Duty of the fallen Creatures who have no power to perform it I answer 1. We must so maintain God's Goodness as still to keep up his Sovereignty and right of Dominion Man had power which was lost by his own default but God doth not lose his Right though Man hath lost his Power Their Impotency doth not dissolve their Obligation A Drunken Servant is bound to the Duty of a Servant still 'T is against all reason the Master should lose his right to command by the Servants default A prodigal Debtor that hath nothing to pay yet is liable to be sued for the debt without injustice God contracted with us in Adam and his obedience was not only due by Covenant but by Law and immutable right not by positive Law only or Contract And therefore he hath a right to demand Obedience as the fruit of Original Righteousness 2. 'T is harsh men think to answer for Adam's fault to which they were not conscious and consenting But every man will find an Adam in his own heart the Old Man is there wasting away the relicks of natural light and strength and shall not God challenge the debt of Obedience from a proud prodigal Debtor We are found naked yet we think our selves cloathed poor yet we think our serlves rich and to have need of nothing Therefore God may admonish us of our Duty demand his right to convince us of our Impotency and that we may not pretend we were not called upon for what we owe him Man is prodigal we spend what is left lose those relicks of Conscience and moral Inclinations which escaped out of the ruines of the fall 3. God requireth it that we may acknowledge the Debt and confess our Impotency being practically convinced thereof and so humbly implore his Grace 4. God is still offering recovering Mercy and never forsaketh any but those that forsake him first 1 Chron. 18.9 If thou forsake him he will cast thee off for ever 2 Chron. 5.2 If you forsake him he will forsake you Did you improve your selves and beg Gods Grace and carry on the Common work as far as you can then 't were another matter He that useth Gods means as well as he can he lyeth nearer to the blessing of them than the wilful despiser and Neglecter of them Unsanctified men may do less evil and more good than they do Therefore if they neglect the means they are left inexcusable not only as originally disabled but as wilfully graceless So that no such prejudice can lye against God he offereth grace and power and men will not have it 3. The third Prejudice is That he is hard to please and easily offended As if he did watch advantages to ruine and destroy the Creature Oh! No This cannot be thought of
Christ saith Venite Benedicti Come ye Blessed We should set one against the other The least thing intended in this Compellation is an Absolution from the Reproaches of the World and their Censures whether rashly vented or pronounced under a colour of Law and Church-Power They are not so ready to curse and fulminate dreadful Censures on the true Worshippers of Christ as he is to acquit and absolve them Their Redeemer in Judgment will call them Blessed and publish on the World that all the Censures of wicked Men were preposterous and perverse 2. The Term is opposed to the Sentence of the Law The Worlds Obloquy is the less to be stood upon as being the Product of Wrath Bitterness and Hatred But the Law of God that containeth in it the highest Reason in the World pronounceth them accursed Gal. 3.10 Cursed is every one that continueth not in all that is written in the Law to do them And to this Sentence we were once subject and were so to look upon our selves Ephes. 2.3 Whatever we were in the Purpose of God our Duty is to look upon what we are in the Sentence of the Law of God and so we were all of us condemned to a Curse And the Wicked that never changed Copy and Tenure lie still under that Curse as Christ himself sheweth in his Sentence on them Vers. 41. Depart ye Cursed The Curse of the Law taketh them by the Throat and casteth them into eternal torments The Devil would have that Sentence executed upon us now according to our deserts but the Judge on the Throne pronounceth us Blessed as having taken hold of the Priviledge of the new Covenant and so escaped the Curse of the Law In this term our Justification is Implyed Act. 3.19 Christ doth in effect say These my Friends and Servants deserved in themselves to be accursed and miserable for ever but I have made satisfaction to God for them and pronounce them blessed and free from all sin and misery 3. The term is opposed to their own fears Not only doth the world condemn us and Sathan urge the Curse of the Law against us as having transgressed the bonds and Rules of our duty in many cases but our own trembling hearts are ever and anon casting up many a fearful thought What shall become of us to all eternity This fear is so strong and rooted in the hearts of the godly that 't is a long time e're the Promises of the Gospel can vanquish and quell it though the Messengers of Christ come and tell them of the tender Mercies of God that there is enough in the Merits of Christ of the Priviledges and Immunities offered by the new Covenant and beseech them that they would not obstinately lift up their fears against the whole design of Christ in the Gospel yet all will not do if they can get a little peace and rest from accusations of Conscience 't is almost all they can attain unto in the world Perfect love casteth out fear 1 Joh. 4.10 But then the supream Judge before whom all must stand or fall will assure them with his own Mouth that they are Blessed and therefore they shall â—ully get rid of all disquieting and tormenting fears He shall say Tremble no more Come ye blessed of my Father 4. It noteth what God hath done for them to bring them to this estate of Blessedness Eph. 1.3 Blessed be God and the Father of our Lord Jesus Christ who hath blessed us with spiritual Blessings in heavenly places in Christ He hath loved them and enriched them with Grace heaped many spiritual favours upon them which now they are to receive the consummation and accomplishment of Dei benedicere est benefacere when we bless God we declare him blessed when God blesseth us he maketh us blessed his saying is doing Since ye are Elected Called Justified Sanctified at the will of my Father come and freely possess your selves of all that you have hoped longed and waited for Secondly Of my Father 1. In this expression he pointeth at the fountain cause of all our Happiness the beginning of our Salvation was from an higher cause than our own holiness yea than Christs Merit from the Favour and Blessing of God the Father He was the principal efficient cause and ultimate end of the work of our Redemption and the Saints Blessedness Christ as Mediatour is but the way to the Father John 14.6 It is the Father appointed Christ gave him to us Joh. 3.16 gave them to Christ Joh. 17.6 and in time brought them to close with his Grace Joh. 6.44 It is the Father that prepared this Kingdom for them before the Foundation of the world they are the Fathers chosen ones those whom the Father loveth 2. This expression shews how the divine Persons glorifie one another As the Spirit glorifieth the Son Joh. 16.14 so here the Son glorifieth the Father and referreth all to him he doth not say My redeemed ones but Ye blessed of my Father they are not less beloved and blessed by the Father than by the Son who redeemed them Blessed in the Fathers love who elected them gave them to Christ sent Christ and accepted his Ransome declared his will in willing their glorification II. The Invitation in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both have their emphasis and proper signification the one signifieth our Entrance upon the glorified estate the other our everlasting Possession of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come to the wicked he saith Depart but to the Saints Come As the quintessence of all Misery lyeth in the one so the Consummation of all Blessedness in the other He had said before Math. 11.28 Come to me all ye that are weary and heavy laden and I will give you rest But that was but an Acquaintance at a distance and some remote service we were called unto but now Come into my Heart my Bosom my Glory Our nearest Communion with Christ is not till we be translated into Heaven Come draw near to me be not afraid of my Majesty this was it the Saints longed for and now they enjoy it When shall I come and appear before God! saith Holy David Psal. 42.2 You that had an Heart upon my first Invitation to come to me and seek after me in the Kingdom of Grace come near to me now in the Kingdom of Glory The Godly do not so much desire to come near to Christ as Christ desireth to come near to them Where have you been all this while Come come I am ready to receive you you are welcome Guests to me We have been too long asunder Oh! How ravishing will this be to every gracious Heart that loved and longed for this Day 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhâ—rit Our happy and blessed Estate we have and hold by Inheritance 1 Pet. 3.9 Ye are called to Inherit a Blessing That noteth a Tenure free full and sure This Heritage 1. Is Free We do not possess it as Bond-men or Servants
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
judged by the Law of Liberty Jam. 2.12 13. 'T is clear every where there are but two States either we are under the Law or under Grace Hear what the Law saith An innocent Nature that 's pre-supposed and the Person must continue in this perfect Obedience But we have continued in the Violation of all things contained in the Law No Action without a Stain If God should call us to a punctual Account for the most inoffensive Day that ever we spent who could stand before him Better we had never been born than to stand liable to that Judgment as all natural Men do Secondly There is no way of Escape but in closing with Christ by Faith The Apostle supposeth the Objection Gal. 3.13 The Curse of the Law cleaveth to all Adam's Posterity therefore we must have Interest in another who keepeth up the Curse of the Law Joh. 3.36 He that believeth not the Wrath of God abideth on him The Curse is not taken off nay when Christ is tendred and finally refused 't is set on the closer Then we are condemned by the Law and condemned by the Gospel too Joh. 3.18 Condmened already Cast in Law But what hath he done to the Remedy Vers. 19. This is the Condemnation that Light is come into the World and Men love Darkness rather than Light Not accepting Christ offered is the great condemning Sin There remaineth no more Sacrifice we cannot expect another way for refusing that Heb. 10.26 For if we sin wilfully after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins The Condemnation of the Gospel can never be remitted The Curses of the Law are ratified for our Abuse of Mercy So that in some sense better we never had heard of Christ. 1. VSE Is for Examination How is it with you 1. Every Man by Nature is in a cursed condition Ephes. 2.3 liable to Adam's Forfeiture and Breach Were you ever changed 'Till we change Copies we are still miserable And 2. There is no way to avoid this Curse but in closing with Christ. In the Sense of it slie to Christ for Refuge There is the Law driving and the Gospel drawing Christ is the only Remedy the Gospel sheweth and so pulleth in the Heart to God and we are undone without that The Law sheweth it and so we are driven out of our selves Heb. 6.18 Who have fled for Refuge to lay hold upon the hope set before us Fly as if the Avenger of Blood were at your Heels Phil. 3.9 Do you labour to be found in Christ. When the Flood was upon Earth none were saved but they that got into the Ark. So Cant. 2.3 I sate under his Shadow with great delight It supposeth the Scorching of the Sun in those hot Countries Canst thou find thy Heart driven Thou art afraid thou shalt not get soon enough that God will leave his Suit or thou shalt be called out of the World before the Match be made up Dost thou find thine Heart fastening upon Christ I will pitch here as Joab took hold of the Horns of the Altar 3. Besides the Sense of the Benefit that we have by Christ there must be an unfeigned Love to him or else the Curse doth still remain 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha accursed till the Lord come And that 's for ever and ever Can a Man think he shall be the better for Christ when he esteemeth him as Dung and Trash hath no delight in him no value for him We esteem Men either as they are excellent in themselves or as they are profitable to us There is both in Christ. Therefore if you love him not 't is a sign you have had no Benefit by him Gospel-Love 't is a Love of Gratitude it ariseth from Faith Gal. 5.6 4. This Love must be expressed by a sincere Obedince 1 Joh. 5.3 His Commandments are not grievous 'T is not grievous for Christ's sake The Devil though he be a proud Spirit careth not for Dispraises not Christ for empty Profession Can any Man esteem Christ that cannot forbear one Pleasure for God one Vanity for his sake By this you shall know whether you shall do well or ill yea or no. Is it a pleasure to you to renounce your Interests to deny Lusts to perform Duties for Christ's sake 2. VSE Is to press us to come out of the Curse of Nature First Be sensible of it Consider 1. God's Curse is very dreadful Dei benedicere est benefacere The Curse causeless shall not come but God's Curse is sure to take place Micah was afraid of his Mother's Curse that he dareth not keep the Money yet we will keep our Sins Judg. 17.2 'T was Money dedicated to make a Graven Image A sensless Curse that was pronounced at random But he thought it a dreadful thing to lie under a Mother's Curse and therefore is not quiet till she had recalled it Elisha cursed when he was mocked and it took effect 2 King 2.24 And he turned back and looked on them and cursed them in the Name of the Lord and there came two She-Bears out of the Wood and tare forty two Children of them in pieces A Prophet's Curse is a dreadful thing And will God put up all the Affronts we put upon him when we do despight to his Spirit and scorn his Grace This was but a Man these but Children yet when they scorned his Ministry and Function as being bred up in Idolatry God will tare in pieces and none to deliver Take notice of God's Curse on Cain Gen. 3.11 Now thou art cursed from the Earth He was the First-Fruits of the Reprobate the Patriarch of Unbelievers as Tertullian calleth him the first cursed Man in the World And his Curse was to be cast out of God's Presence Vers. 14. a Figure of what shall be done at the last Day It stuck close to him all his Life Yea cursed Cain was sensible of it My Punishment is greater than I can bear We are cursed again and again Deut. 27. To every Curse of the Law they were to say Amen to shew the sure Accomplishment of it So certainly it will be 't is just as certain 'T is a Subscription to the Justice of it and a Profession of their Faith Am I a cursed Creature by Nature Are all his Curses Yea an Amen as well as his Promises Oh! what will become of me if I do not take hold of Christ So the Curse on the Builder of Jericho is remarkable Josh. 10.6 Cursed be the Man before the Lord that raiseth up and buildeth this City for he shall lay the Foundation of it in his First-Born and in his younger Son he shall build it up And you shall see 1 King 16.34 some hundred of Years afterwards was this Curse executed Cursed is every one Yet the Sinner blesseth himself and smileth in his Heart and thinketh none of this shall come upon him but after
ask Assurance is a ground of the more earnest Request When Daniel understood by Books the number of the Years then he was most earnest in Prayer and when Elijah heard the sound of the Rain he prayed Prayer is to help on Providences that are already in motion That thy Son also may glorify thee Here is another Argument It is usual in Prayer to speak of our selves in a third Person so doth Christ here That thy Son may glorify thee This may be understood many ways partly as the Glory of the Son is the Glory of the Father partly by accomplishing God's Work that I may destroy thy Enemies and save thy Elect partly by the preaching of the Gospel in Christ's Name to the Glory of God the Father He doth as it were say I desire it for no other end but that I may bring Honour to thee From this Clause 1. Observe That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God as Coin bears the Image of Caesar but Caesar's Son is his lively Resemblance Christ is the living Bible we may read much of the Glory of God in the Face of Jesus Christ. We shall study no other Book when we come to Heaven for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression 2 Cor. 4.4 Lest the Light of the Glorious Gospel of Christ who is the Image of God should shine unto them Christ is the Image of God and the Gospel is the Picture of Christ the Picture which Christ himself hath presented to his Bride There we see the Majesty and Excellency of his Person and in Christ of God And Vers. 6. the Apostle saith To give the Light of the Excellency of the Knowledg of the Glory of God in the Face of Jesus Christ. In Christ we read God glorious in his Word Miracles personal Excellencies Transfiguration Resurrection we read much of God There we read his Justice that he would not forgive Sins without a plenary Satisfaction If Christ himself be the Redeemer Justice will not bate him one Farthing His Mercy he spared not his own Son What scanty low Thoughts should we have of the Divine Mercy if we had not this Instance of Christ His Truth in fulfilling of Prophecies Psal. 40.7 8. Then said I Lo I come in the volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart This was most difficult for God to grant for us to believe yet rather then he would go back from his Word he would send his own Son to suffer Death for a sinful World All things were to be accomplished though it cost Christ his precious Life God had never a greater Gift yet Christ came when he was promised He will not stick at any thing that gave us his own Son His Wisdom in the wonderful contrivance of our Salvation When we look to God's Heaven we see his Wisdom but when we look on God's Son we see the manifold Wisdom of God Ephes. 3.10 The Angels wonder at these Dispensations to the Church His Power in delivering Christ from Death and the glorious Effects of his Grace His Majesty in the Transfiguration and Ascension of Christ. O then study Christ that you may know God There is the fairest Transcript of the Divine Perfections the Father was never published to the World by any thing so much as by the Son 2. Observe Our Respects to Christ must be so managed that the Father also may be glorified for upon these terms and no other will Christ be glorified 2 Cor. 1.20 For all the Promises in him are Yea and in him Amen to the Glory of God by us Phil. 2.10 11. That at the Name of Jesus every Knee shall bow and every Tongue shall confess that Jesus Christ is Lord to the Glory of God the Father John 14.13 Whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son Look as the Father will not be honoured without the Son John 5.23 That all Men should honour the Son even as they honour the Father he that honoureth not the Son honoureth not the Father that hath sent him so neither will the Son be honoured without the Father I condemneth them who out of a fond respect to Christ neglect the Father As the former Age carried all respect in the Name of God Almighty without any distinct reflection on God the Son So many of late carry all things in the Name of God the Son that the Adoration due to the other Persons is forgotten The Wind of Error doth not always blow in one Corner When the heat of such an Humour is spent Christ will be as much vilified and debased Our Hearts should not be frigidly and coldly affected to any of the Divine Persons 3. Observe It is the proper Duty of Sons to glorify their Father Mal. 1.6 If I be a Father where is mine Honour Mat. 5.16 Let your Light so shine before Men that others seeing your good Works may glorify your Father which is in Heaven How must this be done 1. By reverend Thoughts of his Excellency especially in Worship then we honour him when we behave our selves before him as before a great God this is to make him glorious in our own Hearts When we conceive of him as more excellent than all things Usually we have mean base thoughts by which we streighten or pollute the Divine Excellency 2. By serious Acknowledgments give him Glory Rev. 4.11 Thou art worthy O Lord to receive Glory and Honour and Power for thou hast created all things and for thy Pleasure they are and were created Now this is not in naked ascriptions of Praise to him pratling over words but when we confess all the Glory we have above other Men in Gifts or Dignity is given us of God this is to make him the Father of Glory Ephes. 1.17 That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledg of him 3. When we make the advantage of his Kingdom the end of all our Actions 1 Cor. 10.31 Whether ye eat or drink or whatever you do do all to the Glory of God Phil. 1.20 Christ shall be magnified in my Body whether it be by Life or by Death Christ had glorified him yet he seeks now to do it more Self will be mixing with our Ends but it must be beaten back We differ little from Beasts if we mind only our own Conveniences 4. By making this the aim of our Prayers We should desire Glory and Happiness upon no other terms Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made us accepted in the Beloved It is a mighty encouragement in Prayer when we are sure to be heard John 12.28 Father glorifie thy Name then came there a Voice from Heaven
needs be true for God is so infinitely Wise that he cannot be deceived and so infinitely Just and True that he will not deceive us and so Omnipotent that he cannot be jealous of our Knowledg and so Gracious that he is not envious of our Knowledg as the Devil would insinuate Gen. 3.5 For God doth know that in the Day ye eat thereof then your Eyes shall be opened and ye shall be as Gods knowing Good and Evil. It will be no infringement to his Interest if we should know his Nature and his Will But the great Question is What we should take for the Word of God Now that we may have a sure ground in this Kind let us consider how he hath revealed himself to Man The Dispensations of God are several 1. To Adam 2. To the World 3. To the Church 1. To Adam His Bible was his Heart the Law was written there and God preached to him immediatly and by Oracle gave him all extraordinary Commands and the Book of the Creatures for his Contemplation not so much to better his Knowledg as to increase his Reverence 2. To the World to Heathens God gave the Book of Nature which was more than they made use of and therefore he stopt there Psal. 19.1 2 3. The Heavens declare the Glory of God and the Firmament sheweth his Handy-Work Day unto Day uttereth Speech and Night unto Night sheweth Knowledg There is no Speech nor Language where their Voice is not heard c. This Revelation God hath made of himself even to all Nations they have Sun and Moon to look upon and the Structure of the Heavens to behold which are as so many Pledges of the Excellency and Infiniteness of God Rom. 1.19 20. Because that which may be known of God is manifest to them for God hath shewed it unto them For the invisible Things of him from the Creation of the World are clearly seen being understood by the Things that are made even his eternal Power and Godhead so that they are without excuse Acts 14.17 Nevertheless he left not himself without Witness in that he did good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness In the Book of Nature there is the rough Draught of God's Will Trismegistus said it was Liber unus Divinitate plenus Creation was nothing else but one Book that was full of the Glory of God and his Excellency God Spake to them by Things not by Words This with some Instincts of Conscience the Relicts of the Fall was all the Heathens had Conscience was God's Deputy to put them in mind of a Judg and the Heavens put them in mind of a God Look as Job's Messengers said I alone am escaped to tell thee so there are some few Reliques and Principles alone escaped out of the Ruins of the Fall to tell us somewhat of God and somewhat of a Judg. That Light proclaims every where and speaks to every Nation and proclaims it aloud to all People Kindred and Tongues of the Earth Take notice there is one infinite eternal God that made us and you and all things else God's refreshing the parched Earth with Showers of Rain shews how willing he is to be gracious to poor hungry Creatures Fruitful Seasons shew us the abundance of his Mercy The decking the Heavens with Stars and the Earth with Plants shew us what Glory he can put upon the Creatures This Language may be gathered out of the Creation and thus did God speak to all Creatures by the Voice of his Creatures 3. To the Church And the Dispensations of God to the Church have been various and diverse Heb. 1.1 God who at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spake in Times past unto our Fathers by the Prophets c. He spake his Mind by pieces that is signified by the Word now he gave a piece of his Mind and then a piece And he hath spoken also in sundry manners by several ways of Revelation The Church never wanted sufficient Revelation nor Means of Knowledg to guide them to the Enjoyment of God and true Happiness God's Dispensations to the Church may be reduced to three Heads There was 1. His Word without Writing 2. Then Word and Writing 3. Then Writing only 1. There was the Word without Writing by Visions Oracles and Dreams by which he manifested himself to Persons of the greatest Sanctity and Holiness that they might instruct others and impart the Mind of God to others Now mark this Dispensation was sure enough to guide them to Communion with God why Because the People of the World were then but few Families and the Persons intrusted with God's Message were of great Authority and Credit therefore sufficient enough to inform that present Age of God's Counsel and which was another Advantage they lived long to continue the Tradition with certainty to others for hundreds of Years Vision and Tradition was sure enough for as 't is observed by some three Men might continue the Tradition of the Counsel of God from Adam till Israel went down into Egypt There was Adam first God taught him by Oracle and he taught others he lived a long time Methuselah lived with Adam two hundred forty three Years and continued until the Flood then Seâ— lived with Methusalah ninety eight Years and flourished about five hundred Years after the Flood and Isaac lived fifty Years with Sem and died about ten Years before Israel's descent into Egypt So that Methuselah Sem and Isaac might continue the Knowledg of God and preserve the Purity of Religion from Adam's Death till Israel's going down into Egypt for so many hundred Years This was God's Dispensation to that Church 2. Afterwards there was both Word and Writing God's Word was necessary for the further revealing and clearing up of the Doctrine of Salvation which was revealed by pieces And Writing was necessary partly because in process of time Precepts were multiplied and it was needful for Mens Memories that they should be registred in some publick Record and partly because the long Life of God's Witnesses was much lessened and the Corruption of the World was increased and Satan began to imitate God by Oracles Visions and Answers and Idolatry and Superstition crept into the best Families Into â—erah's Josh. 24.2 Your Fathers dwelt on the other side the Flood in old Time even Terah the Father of Abraham and the Father of Nachor and they served other Gods And Jacob's Family was corrupt Gen. 35.2 Then Jacob said to his Houshold and to all that were with him Put away the strange Gods that are among you and be clean and change your Garments The People were grown numerous enough to make a Commonwealth and a Politick Body and it was fit they should have a publick Record and common Rule and therefore to avoid Man's Corruptions and to give a stop to Satan's Deceits the Lord thought fit there should be a written Rule at hand for
Signs and Wonders were not ordained for the Stage and Scene to cause admiration and pastime for every wanton Spectator Again I observe that generally these Miracles were Actions of Relief and Succour not meerly of Pomp and Glory and tended to deliver from the Miseries of Soul and Body as Blindness Sickness and Devils I remember but two of Christ's Miracles that were destructive blasting the Fig-tree and drowning the Herd of Swine in other Miracles he was exercised in curing the Sick raising the Dead casting out Satan c. Object 1. Ay but we have none now Answ. It is not necessary because the same Doctrine and Rule is continued to us without change That which is extraordinary must be proved by extraordinary Means Miracles wrought where there is no necessity are liable to suspicion When Christ's Doctrine was new and the Calling and Function that he exercised in the Church new then were Miracles wrought to confirm them The Lord's manner hath always been when he erects any new Worship and Service to give testimony to it from Heaven as Trees newly set need watering which afterwards we discontinue Upon the delivery of any new Law or Truth to the World natural and ordinary means of Conviction are wanting None now pretendeth to be an extraordinary Messenger from God the Doctrine is ordinary and the Call ordinary and why should we expect extraordinary Confirmation the Old sufficeth And by the consent and experience of many Ages and its own Reasonableness Christianity hath gotten a just Title to humane Belief and there we must submit John 20.30 31. And many other Signs truly did Jesus in the presence of his Disciples which are not written in this Book But these were written that ye might believe that Jesus is the Christ the Son of God God hath given us the Report and Record of the old Miracles which is enough to beget Faith in them that have a mind to believe rather than wrangle We think it had been better if God had continued this sensible Confirmation but we must not give Laws to Heaven Because we have so much Light and other Inducements of Faith God will govern us by Wisdom and not by Power It is true Men are less apprehensive of his Wisdom than of the sensible effects of his Power but because we have otherwise Confirmation sufficient now doth God try us whether we will turn Atheists and Antiscripturists and upon light suspicion misbelieve Object 2. How shall we know that those Miracles were done since we saw them not we have but Fame and Report which oftentimes is no Friend to Truth Answ. We have the Report of Men that lived in that Age who were only fit Witnesses in this Case and were Persons of singular Holiness and Credit and they were those that sealed it with their Blood and therefore their Report is of as great Authority and Certainty as if we had seen them our selves And besides the Report is ancient constant not contradicted by the vigilant Adversaries of that Age with them which would be a madness if they were false and counterfeit since they might so easily enquire into the Truth of the Report Foreign Histories testify that such things were done tho they seek to deprave the Actions as if done by the Power of Satan And hitherto the Church hath maintained the Truth of them against all Opposers But of this hereafter Vse To press us to reverence the Word of God since God hath owned it by Miracles and sealed up Instruction as the Expression is Job 33.16 that is ratified it by extraordinary Dispensations The Apostle proveth that the Despisers of the Gospel will have a sorer Judgment than the Despisers of the Law Heb. 2.2 3 4. For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just Recompence of Reward How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will The Transgressors of the Law tho they did not see God giving it upon the Mount were punished and so will the Disregarders of the Gospel tho they did not see the Miracles It is better to believe than to make trial there are no Atheists and Antiscripturists in Hell they feel the Truth of what they would not fear Nay when God hath owned it if you neglect it or receive it carelesly or do not study it tho you do not openly oppose or secretly question the Authority of it if you neglect it God will deal severely with you The Miracles were then wrought and the Doctrine needeth not often Confirmation Thirdly The Accomplishment of Prophecies Threatnings Promises as if God had made the Word a Rule of proceeding and the whole Government of the World were managed in a conformity to the Scriptures for his whole Providence is but a Comment upon it 1. Prophecies How have they always been accomplished as set down in the Word Isa. 41.23 Shew the things that are to come hereafter that we may know that ye are Gods A Man may foretel things that depend on Natural Causes as Snow Rain Heat Cold Eclipses but things meerly contingent depending upon the Free Grace of God or Free Will of Man are foretold in the Word as the Rejection of the Jews and the Calling of the Gentiles are clearly spoken of and clearly accomplished The Scripture is not only an Authentick Register of what is past but an infallible Prognostication of what is to come nothing good or bad befel but that which was foretold 2. So for Threatnings God governeth the World by this Rule Threatnings have been accomplished Hosea 7.12 I will chastise them as their Congregation hath heard A Man might have the History of the Jews from Time to Time out of the Threatnings of Moses and prophetical Predictions and extract the Life of Christ out of the Writings of the Prophets Object But Threatnings many Times are not accomplished Answ. The Prerogative of Free-Grace many times doth interpose and God worketh extra ordinem God hath reserved this Liberty to himself he is not bound tho we are It is for his Honour that it should be so as all humane Laws allow the chief Magistrate a liberty of Pardoning There is difference between Laws and Decrees the Threatnings are the Sanction of the Law 3. Then for Promises We never waited upon God and put forth Hope according to a Promise but it was made good to a tittle Joshua 23.14 Behold this day I am going the way of all the Earth and ye know in all your Hearts and in all your Souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof He was about to die and therefore
the Holy Ghost and commissioned by the Authority of Christ as King of the Church And therefore the Apostles were to tarry at Jerusalem till Christ was ascended and seated on the Throne and seized upon the Kingdom and poured out the Holy Ghost upon them None are sent but such are also called and chosen by the Holy Ghost by whom also they are gifted with respect to God the Father's Consent and Christ's Authority 3. To whom are they sent I Answer To all without any distinction of Nation Sex Person or Condition Mark 16.15 Go ye into all the World and preach the Gospel to every Creature Men send an Embassy to Kings and Princes but Christ to every mean Creature without any restraint It is true the Motion and Course of the Gospel is directed by a special Providence to some Places and not to others Acts 16.7 After they were come to Mysia they assayed to go into Bithynia but the Spirit suffered them not But doth the Holy Ghost hinder the preaching of the Gospel We must distinguish between the Grant of Power and the Exercise of it Tho there be a general Grant that the Pale of the Church shall be inlarged yet this Grant is to be made good as the Lord will There is a general Grant that the Gospel shall be preached unto all Nations but as for the Exercise and making good this Grant God will have the World to know that the Preaching of the Gospel is a Priviledge and a special Favour and therefore he sendeth it to some and not to others as a Token of his Love It is a thing that doth not come by chance or by the Counsels of Men but by his special Grant and Designation Therefore it is notable that the Apostles were guided by the Spirit not only in their Doctrine but in their Journeys and the external Means are distributed by the Will of God as well as internal Grace that where-ever it cometh we may acknowledg it as a special Favour to some it cometh later to others sooner but to all as God will He oweth it to none and therefore tho the Pale be inlarged and there is a general Grant that all Creatures that live within the precincts of the round World shall have the Gospel in their turn yet to some it is sent before others Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you The Jews had the first Offer and liberty of Choice or Refusal So Acts 13.26 Men and Brethren Children of the Stock of Abraham unto you is the Word of this Salvation sent he doth not say it is brought by me but sent The Preaching of the Gospel is governed by God's special Providence and Care As the Scriptures came not in old time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 So it is not preached by the Will of Men. It is not your Purses that procure it nor your Goodness that deserveth it but good Ministers are sent to you by Christ's special Love and Care and so should you acknowledg it I tell you many have laboured for the Gospel fought for the Gospel and yet they have missed it because they do not consider him that hath the Stars in his Hand and directeth and guideth their Motions God will have this Mercy taken out of his own Hand as a special Token of his Love therefore because they do not acknowledg God tho they fight strive and labour for it yet the Gospel is taken from them 4. For what are they sent or the End and Scope of the Gospel Ever since the Fall there is a quarrel between God and Man and God might send Heralds to proclaim War as he sendeth Ambassadors of Peace to pray you to be reconciled 2 Cor. 5.20 that is the purport and drift of our Message to gain Men to lay down the Weapons of their Defiance and to accept of Christ that in him they may find Life and Peace God might send Messengers into the World as he sent Jonah to Nineveh to warn the World of their Destruction or as he revealed the Law upon Mount Sinai to make Men sensible of their Bondage and obnoxiousness to Divine Wrath and Justice But he sendeth Messengers of Peace with an Olive Branch in their Mouths to tell the World of God reconciled and God pacified by Christ and invite them to be in Favour and Peace with God that so they may enjoy Communion with him in Grace here and Glory hereafter Col. 1.27 28. Christ in you the Hope of Glory Whom we preach warning every Man and teaching every Man in all Wisdom that we may present every Man perfect in Christ Jesus There is the Subject of our Ministry Communion with Christ and Reconciliation with God by Christ as the Hope of Glory the manner of managing it with Wisdom warning every Man the Persons with whom we treat every Man without distinction and our Aim and Scope that we may present every Man perfect in Christ Jesus Vse 1. It informeth us of four Things 1. The Excellency and Dignity of the Ministry They are Christ's Ambassadors they are sent not as a Post or Letter-Carrier but as honourable Messengers An Ambassador usually is one of the Nobility sent by a Prince or the Supream Power of a Nation not to private Men but to their Fellow-Princes or States not upon a light Cause but to treat of Matters of Moment and not in a low or base manner but with an Equipage and Pomp answerable to the Dignity of him that sendeth Or in short an Ambassador is an Eminent Person sent from some chief Prince with Dignity and Authority to transact Affairs of the greatest Moment and because he representeth the Person from whom he is sent therefore Credit and Honour is to be given to him suitable to his Place and Office Now the greater the King or Potentate is from whom he is sent the more Honour is done him if from an Emperor it is more Honour than from an ordinary Prince and the greater and more welcome the Business is still the greater Honour If the Nature of the Business be to require Satisfaction for Injuries to denounce War yet still he is respected according to his Place but if it be a Matter of Peace he is more welcome or if it be to establish a Correspondence of Traffick between Nation and Nation much more if it be about a Treaty of Marriage and to propound Terms of the highest Amity and Friendship he is much more respected and yet more especially if the State or Prince to whom he is sent be inferior to the other that sent him Now these are the Terms upon which the Ministers of the Gospel are sent they are Christ's Ambassadors they are sent from the greatest Monarch that ever was from Christ who is the King of Kings and Lord of Lords and they are sent to miserable and wretched Men to Rebels to the
very highly in love for their Work 's sake Gal. 4.14 Ye received me as an Angel of God even as Christ Jesus whose Deputy he was tho compassed with Weaknesses Certainly there is some good Will due to the Persons that bring such glad Tidings from Heaven We reward a Messenger that bringeth a Token from a Friend and these come to you from your best Friend Jesus Christ. There is a Promise made to that respect that you shew to the Persons of Christ's Messengers Matth. 10.42 Who 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 It was said of Gamaliel a Teacher of the Law Acts 5.34 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Reputation among the People The Original word signifies he was precious to the People If a Doctor of the Law was in such esteem something is due to the Teachers of the Gospel Do not say we plead for our selves it is fit you should hear your Duty pressed Secondly To Ministers It quickneth you to your Work notwithstanding great Afflictions and the Inconveniences you meet with in the World Remember you are sent as Christ was to an unthankful World It will hold good not only in regard of Authority but Condition The Disciple is not above his Lord Mat. 10.35 Nor he that sent greater than he that sent him John 13.16 Comfort your selves against Contempt God hath vouchsafed this high Favour and Prerogative to you above many others that seemed worthy to be preferred before you that have quicker Parts and higher Abilities above the Nobles and the Princes of the World You have no cause to envy them nor their Greatness tho you are counted the Dregs of the World and made a daily Reproach Paul ballanceth his Office and his Afflictions Ephes. 6.20 For which I am an Ambassador in Bonds There is his Ambassadorship and his Bonds the greatness of his Office and the straitness of his Condition his Dignity before God and the Church and his Shame and Disgrace in the World Vse 3. Reproof to those that wrong Christ's Messengers their Persons with Reproach and Violence or their Estate by Sacrilegious Hands seeking to deprive them of their Maintenance Take heed what you do the Persons and Goods of Ambassadors are privileged You rob God and Christ whose receivers they are and to whom these things are consecrated Rom. 2.22 Thou that abhorrest Idols dost thou commit Sacrilege God will wink at the Superstition of former Times that had no better Light when he will not at the Unthankfulness Rapine Avarice and Robbery of these Times and therefore take heed what you do 1. The Affronts you put upon them redound to Christ whose Deputies and Proxies they are They represent his Person therefore he takes it as done to himself Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me It goes up to God himself from Messengers to Christ from Christ to God As the Lord tells Samuel 1 Sam. 8.7 They have not rejected thee but they have rejected me that I should not reign over them Christ counts it as done to himself in his own Person 2. It sheweth you do not prize the Word when you hate the Messengers of it when you offer Violence to their Persons and rob them of their good Names Isa. 52.7 How beautiful upon the Mountains are the Feet of him that bringeth good Tidings that publisheth Peace that bringeth good Tidings of Good that publisheth Salvation that saith unto Zion Thy God reigneth The Messengers of Christ are precious to those that have received benefit by them If ever you tasted the Power of the Word certainly you would love the Instruments more Take heed of rotten Hypocrisy You profess you detest the Persecutions of former Times of Pagans and Antichrist that so furiously persecuted the Church and alas you do the same when you oppose God's Messengers that live in your Age whom Christ hath put into Office to deliver his Counsel to the People So the Scribes and Pharisees Mat. 23.29 30. Wo unto you Scribes and Pharisees Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchres of the Righteous And say if we had been in the days of our Fathers we would not have been partakers with them in the Blood of the Prophets Dathan and Abiram were as odious and accursed to the wicked Jews in Christ's Days as the memory of Judas and Julian can be to us Therefore do not flatter your selves that you detest the Persecution of former Ages when your Heart is carried out with such Rage and Malice against the Messengers of Christ now 3. God will not always suffer it Prophet-hating is a deadly Sin It is said of Herod Luke 3.20 He added yet this above all that he shut up John in Prison So 2 Chron. 16.10 Then Asa was wrath with the Seer and put him in a Prison-house for he was in a rage with him because of this thing Were these Scriptures written for our Instruction and yet are you guilty of Prophet-hating that seek by Sacrilegious Violence to rob and deprive Ministers of that which is their Portion before God and Men So Hosea 4.4 This People are as they that strive with the Priest Enter your Protest against it have no hand in this Sin SERMON XXXIII JOHN XVII 19 And for their sakes I sanctify my self that they also might be sanctified through the Truth THis is the second Argument he had urged their Commission now his own Merit Justice might interpose and say they are unworthy but Christ saith I sanctify my self for them He dealeth with the Father not only by way of Intreaty but Merit and applieth himself not only to the good Will of the Father as his Beloved One but to his Justice as one that was ready to lay down his Life as a Satisfaction In the Text are two Things I. A Meritorious Cause And for their sakes I sanctify my self Where 1. Quis the Person who is represented under a double Notion as an Efficient Cause I Sanctify and as the Object Matter my Self the Person sanctifying and sanctified the Author and the Object the efficient and the material Cause of this Sanctification 2. Quid the Action what he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I sanctify 3. Pro Quibus The Persons for whom this was done for their sakes not for himself he needed it not but for their sakes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. The Effect of Christ's sanctifying himself that they might be sanctified through the Truth Where 1. The Blessing intended that they might be sanctified It is bonum congruum for in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have the preheminence it is bonum morale not that they might be rich happy glorious but sanctified it is bonum specificativum such as maketh an Evidence for none can make comfortable Application of the
himself that he offered as a Recompence to angry Justice Otherwise we might say Here is the Person sanctifying but where is the Sacrifice As Isaac said to his Father Gen. 22.7 Behold the Fire and the Wood but where is the Lamb for the Burnt Offering It is good to see in what Nature Christ was the Priest and in what Nature the Sacrifice in his Divine Nature the Priest for he offered himself through the Eternal Spirit to God Heb. 9.14 In his Humane Nature principally he was the Sacrifice for it is said Heb. 10.10 We are sanctified through the Offering of the Body of Jesus Christ once for all The Godhead could not be offered for who can offer himself or any other thing to himself And besides the thing sacrificed must be slain for it is Bloodshed which was given to God upon his Altar In this respect it is said by Christ John 6.51 The Bread which I will give is my Flesh which I will give for the Life of the World And when he had instituted the Eucharist in memory of this great Sacrifice he mentioneth his Body broken and given and his Blood shed Yet because the Priest and the Sacrifice is one the value of this Sacrifice ariseth from the Divine Nature It is the Blood of God Acts 20.28 that is of the Person who was God Fourthly The Persons interested for their sakes 1. Negatively not for himself he needed it not he had no Sin to expiate nor Happiness to purchase anew The Scripture never speaks of Christ's doing any thing for his own sake but still of his Love to us His Incarnation was for us Isa. 9.6 To us a Child is born to us a Son is given His Obedience was for us Gal. 4.4 5. But when the fulness of Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons His Death was for us Dan. 9.26 The Messias shall be cut off but not for himself Our Lord died not for himself but for his People Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows He was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and by his Stripes we are healed He was made nothing for himself but all things for us Christ's Merit for himself is an unworthy Doctrine Bellarmine saith Christus praeter eâ— bona quae suis laboribus peperit meruit etiam sibi corporis gloriam nominis exaltationem But if Christ were to merit for himself his Obedience was not voluntary but due and what could he merit which was not from his Conception due to him It is true Christ solaced his Humane Soul with the conâ—ideration of consequent Glory Heb. 12.2 For the Glory which was set before him he endured the Cross and despised the Shame and is set down at the right Hand of the Throne of God But we cannot thence infer a Merit A Prince disguised in a Foreign Country may solace himself with the Honour and Happiness he shall enjoy at home Phil. 2.9 Wherefore God hath also highly exalted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore noteth a Consequent in order of Time Christ was first to suffer and then to enter into Glory Luke 24.26 If you say Christ as Man was bound to be subject as a reasonable Creature to God his Maker as the Son of Abraham he was comprehended in the Covenant made with that People I Answer 1. If his Humane Nature was bound to be subject yet not his Person Actiones sunt suppositorum The Humane Nature was taken into his Person and the Divine Nature could do more to free the Humane Nature than the Humane Nature to oblige the Person to Obedience Christ pleadeth his freedom as God's Son Mat. 17.26 If of Strangers then are the Children free 2. The Humane Nature as a Creature was to be subject to God and guided by him as being an Inferior but whether to a Law of God is justly doubted for the Law is given to meer Men for their weakness for the instruction of Good and restraint of Bad and therefore his being subject to the Law was voluntary and not necessary if it were necessary there could be no merit in it Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do Again 3. Christ voluntarily brought himself into this condition meerly for our sakes as a Man that removeth his Dwelling into another Country for his Friends sake while he is in that Country he is bound by the Laws of it but meerly for his Friends sake Or as a Surety free before when he cometh into Bonds he must discharge the Debt but all is for his Friend's sake So Christ was made under the Law Gal. 4.4 He that makes himself a Servant to free his Friend is bound to Service yet his making himself a Servant is meritorious In short if Christ had done ought for himself he had been his own Redeemer Mediator and Saviour Christ came into the World sanctified his Nature lived and died for our sakes it is for our benefit and behoof to effect our Salvation His Humane Nature needed nothing but what might accrue to him by the Dignity of his Person 2. Positively for their sakes The Apostles are chiefly concerned in the Context who were sent into the World upon a peculiar Message and Errand but all the Elect are intended partly because it is presently added Vers. 20. Neither pray I for these alone but for all that shall believe in me through their Word partly because it is a common Benefit and what doth not concern the Apostles as Apostles but is common to them with others must be extended to all for their sakes he doth wholly consecrate himself and set himself apart for his Peoples Benefit that he might be theirs it was for their Weal not for his own that he might be their Mediator and Sacrifice Christ was wholly set apart for our use as Mediator he had no other Work and Employment but to procure our Salvation How doth this engage us to make use of Christ for otherwise his Undertaking is in vain if we do not improve him for those Ends and Purposes for which he doth set apart himself even as the Sun would shine in vain if we did shut up our selves in a dark place and did not enjoy the Light and Comfort of it and the Brazen Serpent would in vain be lifted up upon the Pearch and Pole if none that were stâ—â—â—g would look upon it Oh let not Christ be a Christ in vain 2 Cor. 6.1 We then as workers together with him beseech you that you receive not the Grace of God in vain If he wholly gave up himself to be a Fountain of Grace Holiness Comfort and Glory in our Nature and did fit
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
present or absent we may be accepted of him A new life inferreth new ends and pursuits the new Being obligeth us to be to the praise of his glorious grace Eph. 1.12 Fifthly The Properties of it 1. It is a godly Life as beginning and ending in God and carried on by those who are absolutely devoted and addicted to him 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness It is called the life of God Eph. 4.18 it is from God and for God you live by him and to him in others Self is the Principle Measure and End 2. It is an holy Life measured by the pure Word of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it Rom. 7.12 The law is holy and the commandment is holy and just and good not by our own natural inclinations or the fashions of the world but Gods direction 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation Luk. 1.75 That we should serve him in holiness and righteousness before him all the days of our lives The inclinations are planted in us by Gods first work Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness they are directed by his Word all Moral Duties being comprised in those words Holiness or Dedication to God Righteousness performing our duties to men Acts 24.26 Herein do I exercise my self to have always a conscience void of offence toward God and toward men 3. It is an heavenly life Phil. 3.20 Our conversation is in Heaven Our great work is to prepare for everlasting Life seeking rejoycing in that endless Happiness we shall have with God a living for or upon the unseen everlasting Happiness as purchased for us by Christ and freely given us of God We live for it as we seek after it with our utmost diligence Acts 26.7 Unto which promises the twelve Tribes instantly serving God day and night hope to come We live upon it as fetching thence all our supports solaces and incouragements 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal II. How strongly we are obliged by Baptism to this kind of life Baptism hath three Offices it representeth sealeth undertaketh it representeth as a signifying Sign sealeth as a confirming Sign undertaketh as a Bond wherewith we bind our selves when we submit to it First What it representeth primarily and principally the Death of Christ and secondarily his Resurrection the one in order to the other 1. The Death of Christ which is the meritorious Cause of all the Grace and good which is communicated to us in this or any other Sacrament or Mystery of the Gospel We are told 1 Pet. 2.14 That he himself bore our own sins in his body on the tree that we being dead to sin might be alive to righteousness I told you before that Christs Death may be considered as an instance of his Love or as the Price paid for the Blessings of the new Covenant as an instance of his Love it worketh morally as the Price of our blessings meritoriously as it worketh morally and exciteth our gratitude we should not go on in that course which brought these sufferings on Christ but live holily in gratitude to him and kindness to our selves lest we bear our own sins which are so hateful to God This consideration we exclude not but to make this all the sense of the Place no Christian heart can endure therefore we go to the second Consideration as the Price and Ranson of our own Souls and of the Blessings we stand in need of he purchased Grace to mortifie sin and quicken us to the duties of Holiness that the love of sin might be weakened in our hearts and we might be quickened to live to God in the Spirit Now if this be represented in Baptism then surely it strongly obligeth us to improve this Grace for those ends and purposes and that this is represented is evident for in the Apostles interpretation Baptism is a sort of Burial and first it is a Commemoration of the Burial of Christ who when his Soul was separated from his Flesh he was buried his Sacred Body was laid up in the Chambers of the Grave This was necessary not only in compliance with the Types Mat. 12.40 As Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Christ was found to be the true Messias by his Resurrection from the Dead as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance Prophecies of this you may see Psal. 16.9 My flesh also shall rest in hope Isa. 53.9 He made his grave with the wicked and with the rich in his death But also this was necessary for the confirmation of the reality of his Death past and the verity of his Resurrection suddenly to follow Therefore in Baptism the truth of his Death is represented as the ground of all our hopes 2 The next thing which is represented is the Truth of his Resurrection Christ that purchased this Grace is risen to apply it he is a Saviour merito efficaciâ his Merit immediately depended on his Death and his Power for effectual application though mediately on that too depended immediately on his Resurrection for Christ rose on purpose to turn men from their iniquities Acts 3.26 God having raised up his Son Jesus hath sent him to bless you in turning away every one of you from his iniquities Christs Resurrection hath a twofold regard 1. It is a Pattern 2. It is a Pledge 1. It is a Pattern of our rising from the death of sin to newness of life If Christ that was dead and buried rose again and cast off the burden of our sins which for our sakes he undertook or cast of the form of a servant we must not only be dead and buried but we must rise also Christs Resurrection is every where made in a Pattern of the new Birth 1 Pet. 1.3 He hath begotten us to a lively hope by the resurrection of Christ from the dead that is the influential Cause and Pattern of it So 1 Pet. 3.21 The like figure whereunto even Baptism doth now also 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. Anima non lavatione sed responsione sancitur the Soul is dedicated to God to live a new life not by the water but by the answer to the demands of the new Covenant and this is by the Resurrection of Christ. 2. As it is Pledge of his Power by which that great change is wrought in us Eph. 1.19 20. And what
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
Christs Holy Government saith Diodate they are freed from the deadly Tyranny of Sin by the Spirit of Life freed from the Yoke and Dominion of Sin which bringeth Death and so walk not after the Flesh but after the Spirit This I think to be the true meaning of the words Now I come to the Doctrines 1 Doct. That the new Covenant is the Law of the Spirit of Life in Christ Jesus 2. That the new Covenant giveth liberty to all that are really under it from the slavery of Sin and the condemning power of the Law For the first point That the new Covenant is the Law of the Spirit of Life in Christ Jesus I shall divide it and prove 1. That the new Covenant is a Law 2. That 't is the Law of the Spirit of Life in Christ Jesus First That 't is a Law That the Gospel hath the force of a Law I shall evidence by these Considerations 1. That man being Gods Creature is his subject and standeth related to him as his rightful governour and therefore is to receive what Laws he is pleased to impose upon him Isa. 33.22 The Lord is our Judg the Lord is our Law-giver the Lord is our King and he will save us and Jam. 4.21 There is one Law giver who is able to save and to destroy our subjection to God as our Soveraign is built on our total and absolute dependance upon him both for our creation and preservation for we could neither make our selves nor preserve our selves and therefore we are subject to the will of another whose we are and whom we should serve 2. Man as a reasonable and free agent is bound voluntarily to yield up himself in subjection to his proper Lord. All the Creatures are under the government of God and so in a sense are under a Law for there is a certain course within the bounds of which their natures and motions are limited and fixed Psal. 119.91 They continue to this day according to thine ordinances for they are all thy servants And Psal. 148.6 he hath established them for ever and made a decree beyond which they shall not pass So Prov. 8.29 he gave to the sea his decree that the waters should not pass his commandments All Creatures are ballanced in a due proportion and guided in their tract and course by an unerring hand which is a kind of Law to them so man as a Creature is subject to the direction of Gods Providence as other creatures are but as a reasonable creature he is capable of moral Government and of a Law properly so called for so he hath a choice of his own a power of refusing evil and chusing good Other Creatures are ruled by a rod of Iron Gods Power and Sovereignty but man whose Obedience depends upon choice is governed by Laws which may direct and oblige him to good and warn him and drive him from evil Man is apt to be wrought upon by hopes and fears which are the great instruments of Government by hopes of reward and fears of punishment and therefore he not only out of his own Interest but Duty to his Creator is bound to give up himself to do the Will of God this is called for 2 Chron. 30.8 Yield your selves to the Lord and 2 Cor. 8.5 they first gave themselves to the Lord and Rom. 6.13 yield your selves to the Lord and in many other places 3. Man being bound to obey the Will of God needeth a Law from God to constitute his Duty and direct him in it for without his Laws the Subject cannot know what is due to his Sovereign nor can man understand what his duty is to his Creator In innocency he gave him a Law written upon his heart for God made him holy and righteous Eccles. 7.29 and he was to perform such actions as became an holy and righteous Creature his nature bound him and fitted him to love God and his Neighbour and Himself in a regular and due subordination to God This Law was sufficient to guide him while he stood in his Integrity and to inable him to please God in all things for this Law written upon his heart was both his Rule and his Principle But consider men in their fallen estate surely they needed a Law and that God should shew them what was good and evil The Gentiles had some relicks of the Law of Nature Rom. 2.14 15. and so much sense of their Duty left as leaveth them not only culpable for their neglect of it Rom. 1.20 But they are all become guilty before God Rom. 3.19 With his people he dealt more favourably and graciously Psalm 147.19 20. He shewed his word unto Jacob and his statutes unto Israel he hath not dealt so with any nation as for his judgments they have not known them Alas in the weakness to which we were reduced after the fall how miserable should we be and grope in the dark if God had not given us a Law and shewed us what is good Were it not for the relicks of Nature in the Gentiles the World would be but a Den of Thieves and a stage of wickedness and every one would do what is right in his own eyes but the Interests of men causeth them to make Laws for their own safety but yet there is no sure and sufficient direction to guide them in their Obedience to God without his Word The Laws of men have no other end than the good of Humane Society and reacheth no further than the Government of the outward Conversation there is little or nothing in them to guide us in our obeying or injoying God This God hath done in his word to the Jews of old and to us Christians more fully for we are built upon the foundation of the Prophets and Apostles Eph. 2.20 namely as they have shewed us to live in obedience to God as our proper and rightful Lord and to injoy him as our proper happiness But to leave this general view of these things 4. The Gospel which is both our Rule and Charter is the Law which in Christs name is given to the World That appeareth 1. By the titles or terms wherein it is expressed as Isa. 2.3 Out of Sion shall go forth the Law and the word of God from Jerusalem so Isa. 42.4 The Isles shall wait for his Law so Isa. 51.4 A Law shall proceed from me and I will make my judgment to rest for a light to the people And in the New Testament 't is called the law of Faith Rom. 3.27 and the law of Christ Gal. 5.2 so that the Doctrine of Salvation by Christ is that Law which we should abide by 2. The reason of the thing sheweth it For here is 1. A Governor or Ruler the Lord Christ who hath acquired a new Dominion and Empire over the World to save and to rule men upon his own Terms Rom. 14.9 For to this end Christ both dyed and and rose and revived that he might be Lord both of dead and
living And Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ and Psal. 2.7 8 9 10 11. So that he is Lord of the new Creation and man doth owe Obedience not only to God as Creator but to Christ as Redeemer and Ruler 2. Christ being possessed of this Lordship and Dominion hath made a new law of Grace which is propounded as a remedy for the relieving and restoring the lapsed World of mankind to the grace and favour of God granting pardon and life to all that sincerely repent and believe in him and live in new Obedience and peremptorily concluding and damning those to everlasting Death that shall refuse these terms 3. This new constitution and Gospel Covenant hath all the formalities of a Law and here I shall shew you first wherein it agreeth and secondly wherein it differeth from the laws of men 1. Wherein it agreeth First in the promulgation of it with full Authority 't is not only enacted pleno jure by an absolute and uncontrollable right but proclaimed by authorized Messengers sent by the Lord Christ who in his name were to require the Obedience of the World to his new Law Matth. 28.19 20. All power is given to me in heaven and earth go ye forth therefore and teach all nations baptizing them in the Name of the Father Son and Holy Ghost Teaching them to observe all things whatsoever I have commanded you he sendeth abroad his Heralds summoning the World to Obedience Act 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins And Acts 17.30 The times of this ignorance God winked at but now commandeth all men every where to repent He commandeth all men to repent because he will judg the world in righteousness by the man whom he hath ordained Acts 17.31 And Acts 10.36 We preach peace by Jesus Christ who is Lord of all In these places Christs Right and Authority is asserted and the Gospel is preached in his Name and the World invited and commanded to obey 2. In the obligation and force There is not only direction given to us to obey the Gospel but a Charge and Obligation is laid upon us The Gospel is sometimes called the counsel of God Luke 7.30 they rejected the counsel of God against themselves Sometime the law of God is called his Counsel as 't is the result of his wisdom and his Law as 't is the effect of his legislative Will he would not only direct and instruct the Creature by his counsel but oblige him by his Authority Decretum necessitatem facit exhortatio liberum voluntatem excitat saith the Canonist Exhortation or Advice serveth to direct or excite one that is free but a Decree and Law implyeth a necessity to obey So Hierom Vbi consilium datur offerentis arbitrium est ubi praeceptum necessitus servitatis Counsel and Precept differ Precept saith not only we shall do well to do so but we must do so Counsel respects friends a Preeept subjects There is a coactive power in Laws God hath not left the Creatures to comply with his directions if they please no there is a strict charge laid upon them they must do it at their peril Laws have a binding force from the authority of their Law-giver God giveth us counsel as a friend but commandeth us as a Sovereign Therefore we read much of the Obedience of Faith Rom. 16.26 The Gospel was manifested to all nations for the obedience of faith And Rom. 1.5 We have received Apostleship for the obedience of faith among all Nations So Acts 6.7 and a great company of priests were obedient to the faith And 2 Cor. 10.5 bringing every thought into captivity to the obedience of Christ. And 1 Pet. 1.22 having purified your hearts in obeying the truth through the spirit And Acts 5.32 The holy Ghost which is given to them that obey All this is said to shew 't is not Arbitrary or Indifferent but we are bound by the authority of this new Law 3. This Law hath a sanction otherwise it were but an arbitrary Direction though delivered in a preceptive form the sanction is by promises of reward or by threatnings of punishment the precept establisheth mans duty and is the rule of our obedience which if it be neglected infers culpam fault or blame the sanction is the rule of Gods proceeding and so it inferreth poenam punishment Mark 16.16 The law of grace threatneth us with the highest penalties John 3.19 This is the condemnation that light is come into the world and men love darkness rather than light and Heb. 20.9 of how much sorer punishment suppose ye shall he be thought worthy c. though in the loss all are equal yet Conscience in Hell hath a kind of Accusation or self-tormenting in reflecting upon the refusal of the remedy or losing the special advantages we had by the Gospel As the breach of the Law is vindicated on the Jew first Rom. 2.9 so the Gospel when known to be the only way of Peace and Life 't is the worse for us in the Judgment if we neglect it Secondly The promises are given to sweeten the precepts to us that we may obey in love not as slaves for fear of punishment only Forced motives change not the heart endure not long therefore in Christs Law there are promises of pardon of Sin Adoption into Gods Family and finally eternal life We make the precept to be the way to the promise and God maketh the promises to be the motive to the precept we keep the precept to obtain the promise but God propoundeth the promise that we may keep the precept more comfortably We aim at happiness but God aimeth at obedience and maketh that the end of all his promises so that we must obey the command that we may obtain the blessing of the promise and be assured of it and we believe the promise that we may obey the precept 4. This sanction supposeth an exercise of government according to law and so that there is a just Governor and Administrator who will take account how this new law of grace is kept or broken So there is here now in part both in the way of internal or external Government First internal government as the kingdom of God is within us Luke 17.20 Soul-government is carried on according to this rule of commerce between us and God as there is a sense of our Duty written upon our hearts a remaining inward principle inclining us to it Heb. 8.10 so there is a fear of our Judg who will call us to an account for the violation of his Law an inward sentence of life or death upon us as we do good or evil the bitter afflictive sense of Gods displeasure in case of evil and the rewards of love and obedience as tasts of Gods acceptance given us by his Spirit upon
our fidelity to Christ a real lively Joy and peace of Conscience 2 Cor. 1.12 This is our rejoicing the testimony of our conscience Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Secondly Gods external government is according to the Law of the Gospel God interposeth now and then punishing the contempt of the Gospel with remarkable Judgments Heb. 2.1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard left at any time we should let them slip for if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord himself and was confirmed by them that heard it And eminently dispensing his blessing where the Gospel is favoured and obeyed and prospereth as he blessed the house of Obed Edom for the Arks sake but more fully at the day of Judgment the wicked have their full punishment 2 Thes. 1.8 Coming in flaming fire rendring vengeance to all those that know not God and obey not the Gospel Secondly I shall shew you wherein the Gospel as a law differeth from ordinary laws among men First Men in their Laws do not debate matters but barely injoin them and interpose their Authority but God condescendeth to the infirmity of man and seemeth to come down from the Throne of his Sovereignty and reasoneth and perswadeth and beseecheth men that they will not forsake their own mercies Isa. 46.8 Remember this shew your selves men bring this to mind again O ye transgressors and Isa. 1.18 Come let us reason together God is pleased to stoop to sorry Creatures and to plead and argue with them So 2 Cor. 5.20 We as Ambassadors in Gods stead do beseech you to be reconciled Men count it a lessening to their Authority to proceed to intreaties but the Clemency of the Redeemers Government is otherwise Secondly The Law of God bindeth the conscience and the immortal Souls of men condemneth not only acts but thoughts and lusts Mat. 5.28 The law is spiritual Rom. 7.14 With man Thoughts and Desires are free till they break out into act Thirdly Mans laws do more incline to punishment than reward For Robbers and Murtherers Death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth those punishments in very few cases doth mans Law promise Rewards the inflicting of punishment is the proper work of mans Law and the great Engine of Government because its use is to restrain evil but Gods Law propoundeth rewards equal to the Punishments Eternal Life on one hand as well as Eternal Death on the other Deut. 30.15 See I have set before you life and good death and evil because the use of Gods Law is to guide men to their happiness 'T is legis candor the equity and favour of mans Law to speak of a reward it commands many things and forbids many things but still under a penalty it 's natural work is punishment and it doth not invite men to a duty by a reward Ex malis moribus Humanae leges to restrain evil is their work Fourthly Humane Laws threaten temporal punishment but Gods Law threatneth eternal punishments and rewards Mark 9.44 Where the worm dieth not and the fire is not quenched He is a living God Heb. 10.31 into whose hands we fall when we Die 1 st Use Is to humble us that we bear so little respect to the precepts of the Gospel and do so boldly break them and so coldly perform the Duties thereof we fear Temporal power more than Eternal a Prison more than Hell and therefore can dispence with Gods Law to comply with our own Lusts a little profit or a little danger will draw men into the Snare when Eternal Death will not keep them from it Oh rouse up your selves are you not Christs Subjects is not he a more powerful Sovereign than all the Potentates in the World doth he not in his Gospel give Judgment upon the everlasting state of men and will this Judgment be in vain hath he not appointed a day when all matters shall be taken into consideration will not Sin when it comes to be reviewed have another countenance awaken then your sleepy and sluggish Souls if you can deny these Truths go on in the neglect of Christ and breach of his Laws and spare not but if Conscience be sensible of his Authority break off your Sins by repentance sue out your Pardon in his name devote your selves to God walk more cautiously for time to come God will not wink always at your disloyalty 2 d Use is Direction to us If you would not be slighty in the Duties of the Gospel look upon it as a law and let me commend these Rules to you 1. Never set Christs mercy against his government he is a Saviour but he is also our Lord and must be obeyed and Faith implieth a consent of subjection as well as dependance 2. Cry not up his merits against his spirit his merit is your ransom but his Spirit is your Sanctifier and this Law is the law of his Spirit the one implyeth the other his Spirit implyeth the merit of Christ by bringing you under the Law of Grace 3. Set not the ends of Christs Death one against the other He that died that he might reconcile you to God died also to bring you into Obedience 't is a mercy to be redeemed from wrath but 't is a great if not a greater mercy to be redeemed from Sin Titus 2.14 4. Do not so put all upon Christ as to exempt your selves from the jurisdiction of God No Christ redeemed us to God Revel 1.9 To him we were first lost to him we must be recovered that he may not lose the glory of his Creation in Christ we are not without Law 1 Cor. 9.21 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the law to God but under the law to Christ we are not to be irregular but to rule all our actions by the law of Christ to carry our selves as without Law if we challenge it de jure is to affect to be Gods de facto 't is to be as Devils the greatest Rebels in nature I come now to the second Doctrine observed 2 dly That the Gospel is the law of the spirit of Life in Christ Jesus Here I shall enquire 1. What is the Spirit 2. From whom we receive it 3. By what Law 1. What is the spirit here spoken off I answer Both the person of the Holy Ghost and the new nature First The person of the Holy Ghost cannot be excluded partly because he is Christs Witness and Agent in the World who is powerfully able to apply whatever he hath procured for us and to give us the effect of all
you Where the ministration of the spirit is made a distinct branch from working miracles doth he it by the works of the law or by the hearing of faith So that the spirit of Regeneration Sanctification and Adoption cometh by the Doctrine of the Gospel I will prove this by some reasons 1. From the Institution of God God delighteth to bless his own means and the great Institution of God for the benefit of mankind is the Gospel which being a supernatural Doctrine needed to be attested from Heaven that the truth of it might be known by the mighty Power that doth accompany it therefore this new Covenant is the law of the spirit the Powerful Influence of the Spirit of God on all those that submit to it is the seal and confirmation of it no other Doctrine can so change the soul and convert it to God John 17.17 Sanctifie them through the truth thy word is truth John 8.31 42. And ye shall know the truth and the truth shall make you free That is to say then we know it to be the truth a Doctrine of God sanctifying us and making us Conquerors over sin and Satan 2. From the nature of the Gospel For God will work agreeably by suitable means not only agreeable to the Subject upon which he worketh the souls of men but agreeably to the Object by which he worketh 1. In the General It is a spiritual Doctrine By a spiritual Doctrine he will pour out more of the spirit which was but sparingly dispensed when the Ordinances which he instituted were carnal and bodily more fully when he had given a Law that suited more with his own spiritual nature and came closer to the soul of man that the law of a carnal commandment this law was by the Law of the spirit when he would break the obstinacy of the Jews he tried them by many positive Laws and external Observances but when he would reduce the world into a state of liberty his laws were spiritual and rational and with them he poureth out a mighty spirit therefore the Apostle intimateth that they served God in the oldness of the letter but we serve him in the newness of the spirit Rom. 7.6 that is in that true holiness whereunto we are renewed by the Holy Ghost through the preaching of the Gospel which is called the ministry of the spirit 2 Cor. 3.8 There was more letter then but more spirit now Phil. 3.3 A believer hath no confidence in the flesh doth not place his hope in the Observances of carnal Ordinances but rejoiceth in Christ Jesus serving God in the spirit 2. More particularly The Gospel is suited to the Operation of the spirit It being a Doctrine of profound Wisdom great Power and rich goodness in comparison of which all other knowledg is but cold and dry the spirit we are possessed withall is but a transcript of the word Heb. 8.10 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ written not with ink but with the spirit of the living God There is the prescript there the transcript as suppose a man would stamp his Coat of Arms upon Wax there needeth Wax a Seal graven with it and an hand to apply it this is the case here God would stamp his Image upon our souls but first the Characters of it are upon the word by this word of Wisdom he will give us the spirit of a sound mind that we may know God and our selves and the difference between good and evil by this Word of Grace or account of his love to us in Christ he gives us the spirit of Love by this Word of Power wherein there are such rich and great Promises he will raise a noble spirit in us to carry us above the world the stamp is prepared only to make an impression there is required a strong hand to apply it to the heart of man for tho the Gospel doth powerfully excite our dead and drowsie hearts to spiritual and heavenly things yet 't is not enough that the Doctrine be opened but it must be applied to the soul by the spirit or else 't is not healed and changed the Word is the means but the Spirit reneweth us as the principal cause for the Word doth not work upon all nor upon all those alike on whom it worketh The Gospel is a fit Instrument for it every thing communicateth its own nature fire turneth all about it into fire an Holy and Heavenly Doctrine is fit to beget an Holy and Heavenly Spirit 3. For the honour of our Redeemer in his Lordship or Kingly Office Who as he requireth new Duties of man fallen and disabled so he giveth strength proportionably the difficulty of our recovery lay not only in our reconciliation with God but in the renovation of our nature and subduing our obstinacy or changing our hearts Of his Prophetical Office that we might have the effect and comfort of it external Doctrine is not only necessary but the illumination of the spirit who leadeth us into all truth His Priestly Office That his merit may be known to be full his intercession powerful its needful that such a gift should be given to his people as the visible pouring out of the Spirit Act. 2.30 1. Use is To convince the rabble of carnal Christians how little they have gained by that Christianity they have Alas In what a case are those poor Souls who have not the Spirit of Christ Rom. 8.9 If any man hath not the spirit of Christ he is none of his They do not belong to Christ have no interest in the fruits of his redemption and then How will ye stand before God in the Judgment and make answer to all that may be alledged against you the accusations of the Law or Satan or your own Consciences Certainly the guilt of Sin remaineth where the power of it is not broken there are Christians in name and Christians in power in profession and in deed and in truth Christians in the Letter and Christians in Spirit these are such as are sanctified by the Spirit unto Obedience and none but such have interest in the comfortable promises of mercy of the new Covenant Gal. 6.16 As many as walk according to this rule peace and mercy be upon them And none other shall be saved at last Heb. 59. He is the author of salvation to them that obey him Heb. 12.14 Without Holiness no man shall see the Lord. 2 d Use is To humble the better sort of Christians that they have gotten so little of the spirit That the effects of it in their Souls are so imperfect clouded with a mixture of remaining infirmities All that are godly have this Spirit are guided by it walk after it but all have it not in a like measure some are weak it doth not subdue their Lusts and Fears nor breed such mortification and courage as should be found in the Disciples of Christ these want comfort if possibly they should be sincere
themselvs exactly to keep it they can from experience speak much of the gracious reward of obedience Psal. 119.56 This I had because I kept thy precepts Yea in the state of Heavenly Glory the law as purely moral is still in force for we are everlastingly bound to love God and one another 3. That the righteousness of the law may be fulfilled in us I prove it by this Argument One of these Three Things we must say Either first that no obedience is now necessary to Salvation or that the perfect obedience is still necessary or some measure of obedience to the law by the ordinary aids of Grace vouchsafed to us in the new Covenant is possible and sufficient The first we cannot say for then there would be no necessity of new obedience or holiness But the Scripture condemneth that every where shewing us that we are Gods workmanship created in Christ Jesus to good works Eph. 2.10 and purified to be a peculiar people zealous of good works Tit. 2.14 The second we cannot say that a whole perpetual perfect personal obedience to the law is still necessary for then there would be no hope for them that cannot perfectly fulfil the law which no man living can do Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified Therefore the Third Thing we must say That there is such a Measure of obedience necessary as is sufficient to salvation and possible by grace and they that attain to it the Scripture pronounceth them blessed Luke 11.28 Blessed are they that hear the word of God and keep it and John 13.17 If ye know these things happy are you if you do them 4. That the righteousness of the law not only can but must be fulfilled in us or else we are yet in our sins and have no portion and interest in Christ 2 Cor. 5.17 Whosoever is in Christ is a new creature And a new creature must have a new conversation for all old things are passed away and all things are become new They are inabled in some measure to fulfil the law of God Christ being the Lawgiver of the Church or renewed state of mankind hath set down the terms of life and death to his terms we must stand or fall now he is the author of eternal salvation to them that obey him Heb. 5.9 Therefore every one that would be delivered from wrath to come must look after holiness and obey God according to his will declared in his law Certainly Christ died not to purchase an indulgence for us to live in sin the law hath not its right it looketh like a law given in vain if it be not obeyed 5. This fulfilling of the righteousness of the law is wrought in us by the spirit as the fruit of Christs purchase this real solid Righteousness is wrought in our hearts by the operation of the Spirit For those that have it are described to be Those that walk after the spirit and not after the flesh Therefore do not resist his work nor grieve the spirit of Christ nor quench his motions when he cometh to work it in you but submit to all his healing methods And this spirit we have from Christ as the fruit of his sin-offering 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 renewing of the Holy-Ghost which he shed on us abundantly through Jesus Christ our Saviour He obtained that Grace whereby we may keep the law having satisfied for us as a Mediator he becometh an Author and Fountain of Life Upon him must you depend and to him must you look for it 2. VSE â—s Reproof to two sorts of People 1. To the carnal World who think that the Children of God are too strict and precise and make more a-do about Salvation than needs Certainly if we consider the tenor of God's Law and the exactness of Divine Justice what Rule and Law we must live by and to whom we must give an account the best of God's Children do no more than needeth as the wise Virgins could not spare one jot of their Oyl Mat. 25.9 Not so lest there be not enough for us and you David admireth the brightness of the Sun first and then the purity of the Law and how doth he close up that Meditation See Psal. 19.12 Who can understand his errors cleanse thou me from secret sins 2. Professing Christians are also to be reproved for that lazy and cowardly spirit that is in them and because they are so impotent and feeble and backward to their duty By their backwardness they wrong the Law for they do not give it its due Christ hath indeed freed us from the curse of the Law but not from the obedience of it And by this feeble and dastardly Spirit they wrong the Grace of the Redeemer and the New Covenant Obedience to the Law is most strongly enforced out of the Grace of the Gospel for thereby we are enabled to perform it Christ did not only fulfil the Law for us but doth also fulfil it in us by his Spirit and shall we after such provision sit down lazily and be discouraged with every difficulty and have our resolutions broken with every assault of temptation Men spare their pains and do not improve the Grace offered and then cry out they are weak and unable This is like lazy Beggars that personate and act Diseases because they would not work Set your hearts thoroughly to obey God and see what he will do for you VSE 3. If this were the end of Christ's coming and dying then let us be exhorted to seek after sanctifications by the Spirit of Christ. 1. This is one part of our salvation as well as remission of sins We often consider Christ as dying for our pardon we should as much consider him as dying to renew and heal our Natures that we may be recovered to our obedience to God to crucifie the Old Man to give us the Spirit of Holiness Surely he is made sanctification to us as well as righteousness 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption If Christ should abolish wrath and let alone sin it were to take away the lesser evil that the greater may remain 2. It is not only part of our deliverance but the better part Pardon giveth us an exemption from punishment but sanctification giveth us freedom from a corrupt heart Surely sin is worse than pain a moral evil is worse than a natural evil vice than misery Once more By holiness we more resemble God for holiness and goodness is his very Nature 1 Pet. 1.4 He hath given us precious promises whereby we are made partakers of the divine nature 3. Holiness is a means to the rest Pardon and life are the great blessings of the Covenant Now there is no
God Men hate those whom they fear The Roman Historian observeth it proprium est humani ingenii odisse quos Laeserit Why Because we fear their revenge We have wronged God exceedingly and know that he will call us to an account and therefore being sensible of the righteousness of his Vindictive Justice we â—ate him All that are afraid of God with such a fear as hath torment in it aut extinctum Deum cupiunt aut exanimatum 't is a pleasing thought to them if there were no God Psal. 14.1 The fool hath said in his heart there is no God As the Devils tremble at their own thoughts of God so do wicked men 'T were welcome News to them to hear there were no God 4. God's enemies carry on a double War against him offensive and defensive The offensive War is when men break his Laws imploy all their Faculties Mercies Comforts as Weapons of unrighteousness against God Rom. 6.13 Yeild not your members as instruments of unrighteousness to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yeild your selves to God Our Faculties Talents and Interests are imployed either as armour of light for God or as weapons of unrighteousness against God The defensive war is when we slight his Word despise his Grace resist the motions of his Spirit Acts 7.51 Ye stiff necked and uncircumcised in heart and ear ye do always resist the Holy ghost When God bringeth his Spiritual Artillery to batter down all that which lifteth up its self against the obedience of Christ 2 Cor. 10.4 5. When he besiegeth our hearts and battereth them daily by the rebukes and motions of his Spirit yet men will not yeild the Fortress but stand it out to the last take delight to go on in the obedience of their natural corruptions will not have Christ to reign over them and so they increase their enmity and double their misery by a resistance of grace and are Rebels not only against the Law but the Gospel stand out against their own mercies They are Enemies to an Earthly Prince that not only infest his Countrey with continual Inroads and Incursions but those also that keep his Towns and Strong Holds against him And in this sense an impenitent person and an enemy to God are equivalent Expressions in Scripture Tho you do not break out into open acts of Hostility against God yet if you will not come out of your bondage and come out of the misery and folly of your carnal estate you are enemies to him 5. That herein the enemies of our salvation agree that they all make us Rebels to God The Devil World and Flesh are equal in this The Devil's Servants and Subjects are opposite to Christ's Kingdom Eph. 6.12 Rulers of the darknese of this world And Col. 1.13 who hath translated us out of the kingdom of darkness into the kingdom of his dear Son While we remain in the one Kingdom we are enemies to the other Luke 19.27 But for those mine enemies that would not that I should reign â—ver them bring them hither and slay them before me The World James 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 an enemy to God They whose hearts are set upon the pleasures profits and honours of the World they are withdrawn from God as their proper Lord and chief Happiness and will neither be ruled by his Will nor seek his love and favour First they will not be ruled by his Will for God and the World command contrary things The World saith Slack no opportunity of gain To stand nicely upon Conscience is to draw trouble upon our selves That to give is wasteful profuseness and to forgive folly and weakness God on the contrary biddeth us deny our selves take up our Cross telleth us that giving is receiving and the glory of a man is to pass by an offence or to forgive the wrongs done to him So the Flesh As the World tempts us to Rebellion against God so the Flesh swalloweth the Temptation it carrieth us to do what we list and disposeth us to a flat Rebellion against God and a contempt of his Authority 2 Sam. 12.9 Wherefore hast thou sinned and dispised the commandment of God The Flesh will have it so Psal. 2.3 Let us break his bands and cast away his cords from us Affectation of carnal liberty is the very effect of sense-pleasing and flesh pleasing so that the carnal mind implieth a downright opposition to the Law of God All our ways are enmity to it and a direct repugnancy against it Secondly Nor do we seek his love and favour as our happiness The World propoundeth Objects that are pleasant to our Senses necessary in part for our uses in subordination to other things and so enticeth us from God But it could not entice us were it not for the Flesh which greedily swalloweth the bait 2 Tim. 4.10 Demas hath forsaken us and embraced the present world And 2 Tim. 3.4 lovers of pleasure more than lovers of God And John 5.44 How can you believe that receive honour one of another And so we are detained from God by the Creature which should be a step and stair that should lead us up to him The World is full of allurements to the Flesh and those mercies which would raise the mind to God are made the fuel of sensuality and the greatest means to keep it from him None neglect him so much as those that have most of the World Jer. 2.31 O generation see ye the word of the Lord have I been a wilderness to Israel a land of darkness wherefore say my people We are lords we will come no more at thee so Mark 10.24 How hard is it for them that trust in riches to enter into tâ—â— kingdom of God They are most apt to live an ungodly sensual life as having less occasion than others to drive them to God 6. This enmity arising from the flesh is the more strengthned and increased the more it gaineth the mind and corrupts the mind for two Reasons First Then the leading part of the soul which should guide and command the rest is corrupted also There is in the upper part of the soul a directive and imperial power to fit him to obey God Now 't is blinded as to the directive power and weakned as to its imperial and commanding power all must needs fall into disorder and man will live a rebel to the law of his creation and so be an enemy to God First as to the leading and directing part of the soul that is the understanding there is a great blindness come upon us by the lust of the flesh so that we have neither a due sense of our happiness nor our duty not of our happiness for till the eves of our minds are opened by the spirit we have no real perswasion of the world to come Eph. 1.18 The eyes of your understanding being inlightned that ye may
wicked yet it doth not lye idle he can deal with us cominus and eminus at a distance and near at hand he is whetting his sword and bending his bow if he fall upon us what shall we do if a spark of his wrath light upon the conscience how soon is man made a burden to himself Psal. 2.12 much more when he stirreth up all his wrath against us What shall we do First Accept of the conditions of peace God hath provided 2 Cor. 5.19 20. to wit That God was in Christ reconciling the world to himself not imputing their trespasses to them and hath committed to us the word of reconciliation Now then we are ambassadors of Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God We read of Princes that Luke 14.31 while their enemy is yet a great way off they send an Embassy and desire conditions of peace God sendeth the Embassy to us let us accept of the offer we are no match for God Scondly Get corrupt nature healed and the heart renewed by the spirit for there is no peace as long as the old heart remaineth when renewed we are reconciled we receive the atonement if God sanctifieth he is a God of peace Be once after the spirit and then you will be spiritually minded and to one that is spiritually minded there is life and peace 2. The next thing is our impotency to recover our selves out of this estate for it is not subject to the law of God neither indeed can be Hence observe Doct. That while we remain carnally minded there is no breaking off this enmity between God and us The reasons of this repugnancy or why the carnal mind standeth in such direct opposition to the Law are 1. The law is spiritual and we are carnal sold under sin Rom. 7.14 Men in an habitual state of carnality cannot obey a spiritual law 2. The law is pure and holy Psal. 119.140 Thy law is very pure therefore thy servant loveth it but it is otherwise with fleshly creatures impuritas est mixtura vilioris 3. The Law is directly contrary to the fleshly mind and therefore the fleshly mind is directly contrary to it The Law of God forbiddeth many things that are pleasing to carnal nature as all excess of bodily pleasures inordinate seeking after the prosits and honours of the World commandeth many things tedious to flesh and blood as the loving God with all our hearts serving him with all our might and strength loving Enemies doing good to all seeking others welfare as our own Secondly Besides its repugnancy there is an utter incapacity But may it not be brought to obedience by the Law demanding its right and due in the Name of God 1. Not by a bare prohibition for that exasperateth the evil Rom. 7.5 For when we were in the flesh the motions of sins which were by the law did work in my members to bring forth fruit unto death 2. Not by perswasions or instructions for spiritual arguments work little with a carnal heart perswasion alone prevaileth not against inclination 1 Cor. 2.14 For the natural man receiveth not the things of the spirit of God 3. Nor will Resolutions Vows and Covenants make us subject for these are but the Dictates of Conscience till the Will be renewed 'T is our Judgment we should but the bent of our hearts lieth as a weight against it Rom. 2.18 Thou approvest the things that are excellent being instructed out of the law VSE is Information Since the unregenerate are altogether Flesh and the regenerate in part flesh the one can do nothing good the other nothing perfect 1. It giveth us a true account of mans natural incapicity to what is good First there is a natural propensity or inclination to the body before the soul and Earth before Heaven the creature before God John 3.6 That which is born of flesh is flesh 2. This is increased in us by being accustomed to a sinful life Jer. 13.13 Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil 3. This custom is more confirmed and rooted by the general practice of all about us Isa. 6.5 Wo is me for I am undone because I am a man of unclean lips and dwell in the midst of a people of unclean lips 4. 'T is not only practised but countenanced generally in the world 1 Pet. 4.4 Wherein they think it strange that you run not with them into the same excess of riot 5. The incouragements of another course lye wholly in a World to come Matth. 5.12 Rejoyce and be exceeding glad for great is your reward in heaven 6. The Precepts to renounce this sensuality are given by an Invisible God Who tho he hath given sufficient demonstration of the truth of his being is little cared for Psal. 10.4 The wicked through the pride of his countenance will not seek after God God is not in all his thoughts SERMON X. ROM VIII 8 So then they that are in the flesh cannot please God THIS Verse is Consectary from the whole Discourse especially from the former Verse They who are in the flesh are professed Enemies to God and therefore they cannot please him In the Words here are two Things 1. The Persons spoken of 2. What is said of them 1. The Persons spoken of They that are in the flesh that is who are unregenerate in the state of corrupt Nature he saith not if the flesh be in you ye cannot please God but if you be in the flesh that is in a carnal state As to be in the faith 2 Cor. 13.5 implieth being in a Gospel-state and to be in Christ Rom. 8.1 noteth a state of true Christianity so to be in the flesh is to be under the dominion and power of the flesh so as to serve the lusts and passions thereof during this carnal and corrupt estate till men are converted and changed they cannot please God 2. What is said of them They cannot please God Which may be interpreted two Ways quoad conatum vel quoad eventum first with respect to their endeavour they will not frame their doings nor make this their business and scope to please the Lord as 't is said of the Jews that rigorously kept up the ritual Observances of the law 1 Thes. 2.15 They please not God and are contrary to all men They were as far from fulfilling the true meaning of the law as they were from observing the Gospel and all men as long as their lusts are untamed and unbroken they cannot do those things which are pleasing in his sight Secondly With respect to Gods acceptance and favour they are not accepted with him so as to obtain Life and Peace and be exempted from Condemnation Doct. Carnal men do not cannot please God To prove this I shall lay down some Propositions 1. That it is mans duty and happiness to please God For this end
spiritual favours especially as apprehended under the quality of a felicity or natural good and as separated from the means Numb 23.10 O that I might die the death of the righteous and my last end might be like theirs They may long for the death of the Righteous tho loath to live their life but these desires are neither truly spiritual nor serious nor constant nor laborious so that if we consider what man is in his natural estate blind in his mind perverse in his will rebellious in his affections this work can only be wrought but by the Spirit of God Will a nature that is wholly carnal ever resist and overcome the flesh But so we are by nature John 3.6 Can flesh destroy its self Can a man of himself be brought to abhor what he dearly loveth And he that drinketh in iniquity like water be brought to loathe sin and expel and drive it from him On the other side will he be brought to love what he abhorreth There is enmity to the Law of God in a carnal heart till grace remove it Rom. 8.7 Can we that are worldly and wholly governed by sense look for all our happiness in an unseen world till we receive another Spirit The Scripture will tell you no 1 Cor. 2.12 14. Now we have received not the spirit of the world but the Spirit which is of God that we may know the things that are freely given us of God but the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Can a stony heart of its self become tender or a dead heart quicken its self or a filthy heart cleanse its self bring a clean thing out of an unclean it cannot be 2. The honour of our Redeemer requireth that our whole and intire recovery to God should be ascribed to him Not part only as our freedom from guilt while the power of sin is subdued and broken by our selves Renewing Grace is his gift as well as reconciling Grace and we can no more convert our selves to God than we can reconcile our selves to him both go together and both are obtained by the same merit and both are received from the same hand Act. 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins and 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God As by the vertue of his blood and sufferings he reconciled us to God so by the Almighty Power of his Grace he doth cure and heal our natures and imprint Gods Image upon our souls The work of Redemption would have ceased for ever if Christ had not paid our ransom for us Psal. 49.8 So the work of Renovation Job 14.4 Who can bring a clean thing out of an unclean Not one Surely Christ hath purchased this grace and purchased it into his own hands not into anothers and sendeth forth his conquering and prevailing spirit to bring back the souls of men to God this work must not be disparaged nor looked upon as a low natural common thing for this is to lessen the benefit of the new Creation which is so much magnified in Scripture 2. The necessity of our Co-operation if we by the spirit 1. We may 2. We must 1. We may God hath given us gifts which are not in vain the new nature or principle of Grace infused into us all which tend to weaken and mortifie sin Acts 15.9 Purifying their hearts by faith Hope 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure Love which looketh backward or forward teacheth us to deny all ungodliness and worldly lusts Tit. 2.11 12 13 14. So that we may or caâ— if we be not wanting to our selves do something to the crucifying of the flesh certainly after Regeneration we are or may be active otherwise there would be no difference between the renewed and the carnal and some of Gods best gifts would be in vain you are to improve the death of Christ to imbitter sin to you by his sufferings to improve the Grace received pray for the supply of the spirit to retrench the provisions of the flesh to walk as in the sight of God and prepare for a better world to maintain a constant conflict with sin and watch over all your ways There are means of Grace appointed to weaken sin as the Word and Sacraments and many Providences which might be of great use to you if you did improve them 2. We must For two Reasons 1. That God may apply himself to us in our way 2. That we may apply our selves to God and meet him in his way 1. That God may apply himself to us in our way God being our Creator doth preserve the liberty of his workmanship he applieth himself to every creature according to the nature of it so as to improve it not destroy it he offereth no violence to our natural faculties but super-addeth grace draweth that we may run Cant. 1.4 Not hoised up as dead things by Pulleys and Engines the will is not compelled but overcome by the sweet efficacy of Grace being acted by God we act under God that is by our own voluntary motion and in a way of operation proper to us I say God influenceth all things according to their natural inclination he inlightneth by and with the Sun burneth by and with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes draweth us with the cords of a man Hos. 11.4 Now we pervert this order if we lie upon the bed of ease and cry Christ must do all Christ that doth all for you doth all in you and by you he propoundeth reasons which we must consider and so betake our selves to a godly course he sheweth us our lost estate the possibility of Salvation by Christ sweetly inviting us to accept of Grace that he may pardon our sins sanctifie our natures and lead us in the way of holiness to eternal life 2. That we may meet with God in his way He hath appointed certain duties to convey and apply this Grace we are to lie at the Pool till the waters be stirred to continue our attendance upon God with all diligence and seriousness till he giveth grace Mar. 4.24 And he said unto them Take heed what you hear with what measure ye meet it shall be measured to you and unto you that hear shall more be given God will have Believers bestir and put forth themselves and he will help them in and by their own endeavours We must not idlely
13.14 The Lord needeth no interpreter between him and the hearts of his children he that heareth without earts can interpret our desires tho not uttered by the tongue desires are strong cries Psal. 10.17 Thou hast heard the desires of the humble Psal. 38.9 Lord all my desire is before thee and my groaning is not hid from thee This crying is opposite to that careless formality and deadness which is in other mens prayers this crying to God as one that is able and ready to help us is a great fruit of the spirit of Adoption 't is a childlike boldness 2. A childlike ingenuity in the course of obedience to him both in our abstaining from sin as the Rechabites are an Emblem Jer. 35.6 We dare not break the commands of our father And in a ready diligence in our obedience 2 Cor. 5.14 The love of God constraineth us for we thus judg if one dyed for all then were all dead c. The Will of our Father is instead of all Reasons Christ ever urged this This is the will of my Father John 6.26 38. So to Christians 1 Thes. 5.18 This is the will of God in Christ concerning you 1 Thes. 4.3 This is the will of God even your sanctification That 's enough beyond all enforcements 3. As to the inheritance they are very chary of it and will not hazzard the hope and comfort of it upon easie terms Heb. 12.16 Let there not be found a prophane person as Esau who sold his birth-right for a mess of pottage 1 Kings 21.3 And Naboth said to Ahab The Lord forbid it me that I should give the inheritance of my Father to thee 3. USE is Direction to us in the Lords Supper This is the seal of the new Covenant the Table which God keepeth for the entertainment of his family the feast for souls Gods Children are sure of Welcome 't is childrens bread we eat we come hither both to remember the grounds of our Adoption and to receive the comfort of it we come to meditate on the fatherly love of God and to get a new tast and experience of it in our own souls here we have special communion with him as children with a Father we come for a further participation of the spirit for we all drink into one spirit 1 Cor. 12.13 Here we look up unto God and in our hearts cry Abba Father We bind our selves also to perform the duty of children by new resolution to submit to his fatherly government both in his Laws and Providences to his commanding and disposing will and lift up our hope for the eternal inheritance SERMON XXIV ROM VIII 16 The spirit its self witnesseth to our spirits that we are the children of God IN the Words we have 1. The Priviledg assured That we are the children of God 2. The double Testimony by which it is confirmed The spirit its self beareth witness to our spirits or if you will here are Testes Testimonium the thing witnessed That we are the children of God and the Witnesses they are two the spirit its self and our spirits And in the mouth of two or three Witnesses every thing is established The spirit its self is the Holy Ghost and our spirits are our renewed consciences Doct. That our Adoption into Gods Family is evidenced by the testimony of the spirit to our spirits 1. I shall shew you the Worth and Value of the Priviledg 2. Speak something of this double Testimony by which it is assured to us For the first It is certainly a great Priviledg for we are excited to consider it with wonder and reverence 1 John 3.1 Behold what manner of love the father hath bestowed upon us that we should be called the sons of God 'T is a blessed Priviledg questionless to have God for our Father and Christ for our Elder Brother and Heaven for our Portion what can we desire more And this will appear to you if you consider 1. The Person adopting The great and glorious God who is so far above us so happy within himself and needeth not us nor our choicest love and service who had a Son of his own Jesus Christ the only Begotten of the Father who thought it no robbery to be equal with him in Power and Glory Phil. 2.6 A son that was the express image of his person Heb. 1.3 The son of his love Col. 1.13 In whom his soul found full complacency Prov. 8.30 I was daily his delight rejoicing always before him If men adopt 't is in orbitatis solatium a remedy found out for the comfort of them that have no children Seldom was it heard that a Father who had a Son should adopt a Son therefore it heightens the Priviledg that God should vouchsafe to poor creatures such a dear and honourable relation to himself 2. The Persons who were adopted Miserable sinners who were once strangers and enemies Col. 1.21 Children of Wrath even as others Eph. 1.3 Who had cast away the Mercies of their Creation and involved themselves in the curse now that strangers should be taken into the family and put in the place of children and dealt with as children that enemies should not only be reconciled but have liberty to own the Blessed God as their Father in Christ that children of wrath should be called to inherit a blessing that those who had so often offended God and were become slaves to Satan should be called into the liberty of the children of God this is that which we may wonder at and say Behold what manner of love is this 3. The Dignity it self compared 1. With the honours of the World David saith 1 Sam. 18.23 Seemeth it a light thing to you to be a Kings son-in-Son-in-law We may with better reason say Is it nothing to be taken into Gods Family and to become Sons and Daughters of the Most High God all relations may blush and hide their faces in comparison of this All the splendid Titles which are so Ambitiously affected by the World are but empty Shews and gilded Vanities and do much come short of this priviledge both in honour and profit therefore 't is a greater instance of the love of God than if he had made us Monarchs of the World or if a man could deduce his Pedigree from an uninterrupted Line of Nobles and Princes Alas how much better is it to be born of the Spirit than of the froth of the Blood and to have a Title that will be our Honour and Interest to all Eternity than to be distinguished from others by a Title that will cease at the Graves Mouth 2. Compared with Gods relation to other creatures there is a Relation between God and all his Creatures as he gave being to all so he hath an Interest and Propriety in all Sun and Moon and Stars are called his Servants Psal. 119.91 All Creatures are subject to the Law of his over-ruling Providence But Man is under his proper Government Adam by the Covenant of Works was
all persons and hath the hearts of Men in his own hands and performeth all things according to his own will He knoweth their Persons Necessities and Temptations and if we trust him for our Heavenly Inheritance we may trust him for our daily Maintenance which he vouchsafeth to the Fowls of the Air and Beasts of the Field yea to his Enemies while they are sinning against him dishonouring his Name oppressing his Servants opposing his Interest in the World he that feedeth a Kite will he not feed a Child He that supplieth his Enemies will he not take care of his Friends those of his own Family Indeed he chooseth rather to profit us than please us in his Dispensations but 't is your duty to refer all to his Wisdom and Love 3. Eternal Blessedness is also the fruit of this Adoption Rom. 8.17 If sons then heirs coheirs with Christ as soon as we are taken into Gods Family we have a right to the blessed Inheritance and the right and hope that we have now is enough to counterballance all Temptations Alas what are all the carnal pleasures and delights of Sin which tempt us to disobey our Father to those blessed things which he hath provided for us in Heaven 'T was Esau's Profaneness to sell his Birth-right Heb. 12.16 So all the fears and sorrows of the present Life Luk. 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom if we have the Kingdom at the last 't is no great matter what we suffer by the way but hereafter we shall fully receive the fruits of our Obedience Rom. 8.23 We our selves groan within our selves waiting for the adoption to wit the redemption of our bodies In Heaven we have the fullest and largest demonstration of Gods love and favour 'T is Love now and Grace now that he will take us into his Family and Imploy us in his Service But then 't is another manner of Love when taken not onely into his Family but Presence and Palace where we have not onely a Right but Possession not onely some remote service and ministration but everlastingly injoying delighting and praising God Secondâ—y We now come to the proof and testimony of our Interest in this Priviledge The spirit beareth witness with our spirit Here let us 1. Open the double Testimony 2. What the one superaddeth above the other 3. The necessity of their conjunction to our full comfort 1. The Nature of this double Testimony and there first let us begin with that which is more known to us and understood by us and that is the Testimony of a renewed conscience Let us consider it as conscience and as renewed 1. As conscience There is a secret spy within us that observeth all that we think or speak or do Rom. 2.15 Their conscience bearing them witness and their thoughts in the mean time accusing or excusing Now this conscience must not be slighted partly in respect of our selves because 't is so intimate to us 'T is a spy in our bosoms and can give a better judgment of us and our actions than any thing else can The judgment of the world by way of applause or censure is foreign and grounded upon appearance therefore not so much to be valued 1 Cor. 2.11 The spirit of a man which is in him knoweth the things of a man Who knoweth more of us than we do our selves And this witness cannot be suspected of partiality and ill will for what is dearer to our selves than our selves Therefore if our hearts condemn us what shall be said for us 1 John 3.20 21. For if our hearts condemn us God is greater than our hearts and knoweth all things Beloved if our hearts condemn us not then have we confidence towards God And partly because of its relation to God 't is called the candle of the Lord Pro. 20.27 'T is Gods Deputy Judg and in the place of God to us and therefore if it doth accuse or excuse it is to be regarded for it is before Gods Tribunal that it doth condemn or acquit us 'T is his sentence that we are to stand in fear and dread of to whom doth it accuse us but to God whose Wrath doth it fear but Gods even then when there is no outward cause of dread and fear Conscience is the Vicegerent of the supreme Judg partly because of the rule it goeth by which is the will of God by which good and evil are distinguished which is either revealed by the light of Nature or the light of Scripture the light of nature Rom. 2.14.15 For the gentiles who have not the law do by nature the things contained in the law these having not the law are a law to themselves which shew the work of the law upon their hearts their consciences also bearing witness and their thoughts the mean while accusing or else excusing one another The Apostle proveth the heathens had a law because they had a conscience for conscience ever inferreth some rule and law by which good and evil are distinguished The light of Scripture comprehendeth either the Covenant of Works or the Covenant of Grace Works and so conscience condemneth all the world as guilty before God Rom. 3.19 and there is no escape from this sentence but a regular appeal and passage from Court to Court Psal. 10.3 4. If thou shouldest mark iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified where poor condemned sinners may take sanctuary of the Lords Grace and humbly claim the benefit of the New Covenant Grace wherein the penitent believer and those that sincerely obey the Gospel are accepted The legal conscience condemneth all the world but the evangelical conscience aquitteth us if we sincerely and thankfully accept the new covenant that is if we take the priviledges offered for our happiness and the duties required for our work therefore 't is said 1 Pet. 3.21 Baptism saveth not the puting away of the filthiness of the flesh but the answer of a good conscience toward God Not the bare Ordinance but the Covenant which is sealed by it And what doth the Covenant require Accepting the Lords offers and resolving to obey his commands 2. As renewed By nature conscience is blind partial stupid but by grace it 's made pure tender and pliant and more able to do its office The spirit is not said here to witness to our heart but to our spirit that is to conscience as renewed and sanctified now such a conscience implieth these things 1. Some knowledg of and consent to the new covenant for without knowledg the heart is not good Pro. 19.20 It erreth in point of law and rule and therefoe cannot well witness in the case And 2. Consent there must be for we cannot claim Priviledges by a Charter which we never accepted Therefore Isa. 56.4 And chuse the things
〈◊〉 God by his Judgment hath subjected the creature to this curse for mans sin man as the meritorious and God the efficient cause of this vanity which is brought upon the creature so that it is brought upon them by man as a sinner by God as a Judge First by man as a sinner that brought the hereditary and old curse As the lower world was created for mans sake so by the just Judgment of God the curse came upon the whole earth for mans sake Gen. 3 17 18. Cursed is the ground for thy sake in sorrow shalt thou eat of it all the dayes of thy life thorns and thistles also shall it bring forth unto thee This was the original curse So for the actual curse Psal. 107.33 34. He turneth rivers into a wilderness and the water springs into dry ground a fruitful land into barrenness for the wickedness of them that dwell therein Barrenness or fertility is not a natural accident but ordered by God for the punishment of mans sin Therefore we should lift up our eyes above all natural causes and fix them upon God who chastiseth men for their unfruitfulness towards him and punisheth countries whose plenty hath been infamously abused and spent upon their lusts Secondly by the will and power of the Creator he it is who hath the sovereign disposal of the creature and to order it as he pleaseth with respect to his own Glory 1. Herein we see Gods justice who by the vanity of the creature would give us a standing monument of his displeasure against sin creatures are not as they were made in their primitive institution the enmities and destructive influences of the several creatures had never been known if we had not rebelled aginst God We should never have been aquainted with droughts and famines and pestilences and earthquakes these are fruits of the fall and introduced by our sin and by these God would shew us what an evil thing sin is Jer. 2.19 Thine own wickedness shall correct thee and thy backslidings shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord of Hosts We being in a lower sphere of understanding can only know causes by the effects here is an effect it hath brought misery upon us and upon the whole Creation When God looked upon the whole creation all the creatures were good Gen. 1.31 very good but when Solomon had considered them all was vanity very vain what is the reason of this alteration sin had interposed 2. The power and soveraignty of God all the creatures are subject to the will of God even in those things which are contrary to their natural use and inclination for therefore he imployeth them to destory one another and man who hath brought this disorder upon them if God bid the fire burn however kindled what can withstand its flames if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord the earth presently obeyeth Numb 16.31 As he had spoken these words the ground clave asunder that was under them and the earth opened her mouth and swallowed them up So if God bid the Sea stand up like a Mountain and Wall of congealed Ice it will do so and afford passage for his people and return again to its wonted course fluidness and drown the Egyptians it will do it Exod. 16.26 The waters returned and covered the chariots So for other things Job 37.6 He saith to the snow Be thou upon the earth and likewise to the great rain Be thou upon the earth Not a drop of Rain falleth from the Clouds but by Gods permission so verse the 12. The clouds are turned about by his councels to do whatever he commandeth them upon the face of the earth Nothing seemeth to be more casual than the motion of the Clouds or at least to arise from meer natural causes yet still are at the direction of God For it followeth v. 13. He causeth it to rain for the correction of a land or for mercy Sometimes 't is sent in mercy and sometimes in judgment this bridle God keepeth upon the world to check their licentiousness and awe them into obedience to himself 3. His mercy during the day of his patience In the midst of judgment he remembreth mercy though there be much vanity in the creature yet there is still an usefulness in them to mankind tho the air might poison us and the earth swallow us up and the mouth of the great deep vomit forth an inundation of waters and the fire scorch up the earth yet 't is great mercy that God hath so bound up the creatures by a law and decree that the earth is still a commodious habitation to man that many of the changes and commotions in the Elementary and lower world conduce to our benefit but especially the stated course of nature that the earth doth bring forth its fruits in due season and the Sun rejoyceth to run its course all this is goodness to poor creatures while God offereth pardon of sin and restitution by Christ we still injoy the blessings we have forfeited tho with some diminution and abatement we are restored to the use of the creatures but these are subject to vanity We have our lives but not that perfect constitution of body which Adam injoyed before his fall Creatures are not so useful and serviceable to us as they were in their first creation In the inward Righteousness and Holiness restored to man there is a mixture of corruption 'T was needful there should be some continual remembrance of sin that we might be the more abased in our selves and more sensible of Gods Mercy And yet for the honour of God some monument should be left of his benignity and bounty to his creature 3. The reasons why the innocent creature is punished for mans sin 1. To destroy the image of jealousy or the great idol that was set up against God mans great sin was his forsaking the Creator and seeking his happiness in the creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water and 1 John 3.12 He forsook God by distrust and betook himself to the creature out of necessity for man cannot subsist of himself but must have somewhat to lean unto The first temptation did intice man from God to some inferior good more pleasing to his fleshly mind man was made for God to serve him love him and delight in him and to use all the creatures in order to God for his Service and Glory He was to use nothing but with this intention But by sin all that man was capable of using was abused to please his flesh Now as Satan the tempter aimed at this that by depending on the creature we might have no cause
by all posts for the destruction and extermination of the Jews the City Shushan was perplexed 5. Tho we cannot absolutely determine of the success as to particular events yet this giveth good hope and confidence towards God 1. As to particular events no absolute certainty For God promiseth not all that you desire or think that ye want in bodily things 2. Many things are necessary to serve the order and harmony of his Providence in the communities and societies wherein we live And God may deliver his people in such a way and by such means as they never dreamt of as Pauls going to Rome therefore for the way his Wisdom must be the Judg not our partial conceits 3. As to temporal events we must pray with submission 1 John 5.14 And this is the confidence that we have in him that if we ask any thing according to his will â—e heareth us 'T is not always necessay for us that we should have love and respect from men and never be tried and exercised with want or pain or suffering 2. This giveth good hope 1. Because it is for Christs sake that he fulfilleth all promises to us and so giveth us deliverance in any strait or present exigence 2. Because we are heard in what we ask for Gods glory and our own good so our prayers are accepted 1. Gods glory but he must chuse the means the end is granted the prayer is not lost but rewarded as an act of our sincerity 2. For our good that is the chiefest good Rom. 8.28 All things shall work together for good to them that love God The great promise is eternal salvation all things else subordinated to it if you beg ease for the flesh merely for its own sake or worldly prosperity to please the flesh you bespeak your own denial Christ puts no such dross in his golden Censer 3. USE is to perswade you to get an actual interest in Christ By receiving him when God offereth him and is willing to give him to you John 1.12 Faith is a broken-hearted and thankful acceptance of Christ and a giving up our selves to him by an intire and unbounded resignation 2 Chron. 30.8 Yield up your selves to the Lord to be sanctified and governed by him SERMON XLIII ROM VIII 33 Who shall lay any thing to the charge of Gods elect 't is God that justifieth WE have done with the general triumph of believers and considered what supported them against the fear of evil and the fear of death viz. the hope of good Now the Apostle descendeth to particulars and the first ground of a believers trouble is sin the guilt of which raiseth many doubts and fears within us all which are removed by Justification now Justification is opposite to two things Accusation and Condemnation the one maketh way for the other for those that are justly accused are also condemned as 't is opposite to accusation so to justifie is the part of an advocate as to condemnation so to justifie is the part of a Judg A believer is upon good terms in both respects there are no accusers before God that we need to be afraid of and they may with comfort appear before the bar of their Judg if we are impleaded we may stand in the judgment as to accusation here and as to condemnation hereafter accusation may seem to infringe our present comforts condemnation make void our future hopes But things present and to come are both ours The Apostle beginneth with the accusation in this verse and speaketh of condemnation in the next Who shall lay any thing c. In which Words observe 1. A question or bold challenge of faith Who shall lay any thing to the charge of Gods elect 2. The reply or answer 'T is God that justifieth The question or interrogation intimateth the matter of our trouble something that may be laid to our charge the answer the ground of our support and comfort which is Gods free Justification by Christ In the challenge or question First What is denied having any thing laid to our charge Secondly The persons concerned Gods elect Both must be explained 1. The question implieth a denial not simple and absolute but in some respects not as if no accuser for the Devil accuseth us Rev. 12.10 He is called The accuser of the brethren who accuseth us before God day and night And the world accuseth us It accused Jeremiah Jer. 37.13 as a revolter to the Caldeans Amos 7.10 as a mover of sedition Paul as a pestilent fellow and a mover of sedition and in general all Christians 2 Cor. 6.8 As deceivers and yet true Our own consciences accuse us Rom. 2.15 1 John 3.20 For if our hearts condemn us And David Psal. 25.7 saith Remember not the sins of my youth 2. Nor is it to be understood as if there were no ground for the accusation the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a whisperer or a slanderer but an impleader in a Court of Jâ—stice before the Tribunal of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's an adversary in law one that joyneth with us in plea of law he may slander us as he did Job that he was a mercenary man tho perfect and upright Job 1.8 11. But too often there is too much ground for the accusation The world accuseth us but we often give them too great occasion 2 Cor. 11.12 That I may cut off occasion from them that desire occasion our hearts accuse us for committing and omitting many things contrary to the law of God James 3.2 in many things we offend all so that 't is not an absolute denial of a legal accusation How then can the Apostle say Who shall lay any thing to our charge I answer 't is to be interpreted as to the success they cannot prevail in the plea if they charge Go I will discharge The Devil is often a slanderer the world raileth conscience may give a wrong judgment but when the accusation cannot be wholly denied yet there is a remedy for the penitent believer 't is in vain to accuse those whom God upon just reasons acquitteth God is not in danger to be mistaken by false accusation or to do us any injustice but when our real guilt is before our face and the malice of Satan will seek thereupon to procure our condemnation yet there are just reasons to be presented before him to procure our pardon 2. The persons God's elect who in justification are considered not as elect but as effectually called for the order is set down verse the 30 th whom he did predestinate them he called and whom he called them he justified Those whom God hath chosen before the foundation of the world and now truly believing in Christ these are justified for otherwise they are condemned already John 3.18 Children of wrath as well as others Eph. 2.3 for we must consider the elect as to the purpose of his grace or the sentence of his law for till the elect are effectually
condemned and killed the just and he doth not resist you but some if they had their wills would adjudge them to the bottom of Hell John 16.2 They will put you out of the Synagogues as well as kill you That is curse and condemn you to Hell which is the second death but their rash censures are not ratified in Heaven their cursing hurts no more than their absolution benefiteth us therefore this is not the meaning the words relate to the supream Court What fear is there of condemnation by God when he declareth his mind concerning the justification of such as believe in Christ Now God hath expresly said That he that believeth shall not come into condemnation and who dareth to contradict his sentence False Teachers may deny this comfort to the penitent believers and make their hearts sad whom God would not have made sad but God will not retract his grant and the sentence of any judge on this side God needeth not to be stood upon 'T is on their part presumption and usurpation of the Throne of God and their act cannot do us harm we stand or fall to our own proper Lord and Master 2. The ground of the challenge We are acquitted from condemnation on Christs account this blessing runneth in the channel of his Mediation four branches of it are here mentioned 1. Christs Death 2. Resurrection with an yea rather 3. His Exaltation at the right hand of God 4. His intercession for us all which would be in vain and lose their effect if any condemnation were to be feared by us From the whole observe 1. That freedom from the fears of Condemnation is one great priviledg of true and sound believers 2. That our triumph over the fears of condemnation ariseth from the several acts of Christs Mediation For the first Point That freedom from the fears of condemnation is one great priviledg of true and sound believers What a great priviledg it is will appear 1. By the dreadfulness of the sentence 2. The difficulty to get rid of these fears 3. The sure and solid grounds of a believers peace 1. The dreadfulness of the sentence To condemn is to adjudg to punishment and for God to condemn is to adjudg us to everlasting punishment the final sentence is set down Matth. 25.41 Depart from me ye cursed into everlasting fire prepared for the devil and his angels In the general they are pronounced cursed but in particular there is the poena damni the loss of Gods Favour and Presence and Glory they depart from God who made them at first after his Image from the Redeemer whose Grace was offered to them but slighted by them from the Holy Ghost who strove with them to sanctifie them and reduce them to God till they quenched all his motions and expelled him out of their hearts The Disciples wept when Paul said Ye shall see my face no more But what anguish will fill the hearts of the reprobate when God shall say to them Ye shall never see my face more you are now cut off from all hopes and possibility of salvation for ever Wicked men banish God out of their company now Job 21.14 Depart from us for we desire not the knowledg of thy ways God will then be even with them and banish them out of his presence not from his essential presence for that is with them to their everlasting misery but from his gracious presence which is the everlasting delight of the saints and from all possibility of acceptance with him 2. Poena sensus into everlasting fire prepared for the devil and his angels Into fire not purifying but tormenting for so hell is a place of torment and a state of torment Luke 16.24 I am horribly tormented in this flame And v. 25. He is comforted and thou art tormented v. 29. That they come not into this place of torment 2. It is for duration everlasting fire It had a beginning but will never have an end The Saints in all their troubles can see both banks and bottom they never met with any such hard condition but it had an end but here there still remaineth a fearful looking for more fiery indignation from the Lord The glory which they refused is everlasting glory and the torments which they incur are everlasting torments 3. 'T is said prepared for the devil and his angels This sheweth the greatness of the misery of the wicked The Devil and his Angels must be their everlasting companions they who entertained his suggestions in their hearts shall then remain for ever in his company and society as Christ with his blâ—ssed Angels and Saints make one Kingdom or family living together in perpetual blessedness so the Devil and his Angels and the wicked make one society living together in perpetual misery This is the sentence of condemnation in the Christian notion of it 2. The difficulty to get rid of these fears 1. We all deserve condemnation upon many accounts both upon the account of original sin Rom. 5.18 As by the offence of one judgment came upon all to condemnation so by the righteousnese of one the free gift came upon all to justification of life Our actual offences make it more our due for the wages of sin is death Rom. 6.23 The second death as well as the first 2. In our natural estate we were actually condemned by the sentence of the law which is confirmed by the Gospel if we refuse the offered remedy John 5.18 19. He that believeth not is condemed already And v. 12. This is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil 3. Our consciences own it that where there is guilt there will be condemnation and therefore our own hearts condemn us 1 John 3.20 And unless this condemnation be reversed and that upon good grounds we can have no firm and solid peace within our selves conscience speaketh aloud this truth and is the more to be regarded partly because the fears of the guilty creature are founded in the nature of God his Holiness and Justice his pure Holiness Hab. 1.13 Thou art of purer eyes than to behold iniquity 'T is a natural truth that sin is displeasing to God and maketh the sinner hateful and loathsom to him and worthy to be cast off and punished by him Gods holiness is at the bottom of all our fears we fear his wrath because 't is armed with an Almighty Power we fear his Power because 't is set a work by his Justice we fear his Justice because 't is awakened by his Holiness which cannot endure sin and sinners 1 Sam. 6.20 And the men of Bethshemesh said who is able to stand before this Holy Lord God So also on the other hand all mens security ariseth from a misprision of Gods nature as if he were not so holy Psal. 59.21 Thou thoughtest that I was altogether such a one as thy self Not much offended with sin Now for the
Justice of God Rom. 1.32 They knew the just judgment of God that they that do such things are worthy of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteous dealing He hath revealed his wrath from Heaven against all ungodliness and unrighteousness of men Men are convinced in their own consciences that they are liable to his condemnation and judgment The barbarous people of Melita had a sense that divine vengeance followed sinners Acts 28.4 He is a murderer whom tho he hath escaped the sea vengeance suffereth not to live Therefore till Gods Justice be appeased a man can have no satisfaction in him 2. The next reason Because of the deepness of the impression the conscience of sin is not easily blotted out man is conscious to himself that he hath offended God and deserved his wrath and this trouble and fear is not easily appeased nor the wounds of conscience healed The Apostle still goeth upon this argument against the Jews that the Sacrifices could not make the Worshipper perfect as appertaining to the conscience Heb. 9.9 That is perfectly remove the guilt or the fear of condemnation and punishment Heb 10.2 The worshippers were never so purged as to have no conscience of sin so that the expiation and purging out of sin is no slight thing 3. After grace received much of our old bondage remaineth with us for all their life time they are subject to bondage Heb. 2.15 We carry these shackles with us to Heaven Gates Which cometh to pass partly through the imperfection of our graces 1 John 4.17 18. Herein is our love made perfect that me may have boldness in the day of judgment because as he is so are we in the world There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not perfect in love 'T is possible a man may be justified but because his love doth not prevail to a greater obedience to God or conformity to Christ therefore some of that fear which hath torment in it yet remaineth and we have not that confidence which may imbolden us against the fears of condemnation or the terrors of the judgment As faith worketh by love and love produceth its effect which is obedience to God and conformity to Christ the fear of being condemned is cast out and the conscience is more soundly established and partly because God seemeth to revive these condemning fears by many harsh corrections which look very wrath-like an instance we have 1 Kings 17.18 The Woman of Sarepta when her only Son died she said to Elisha What have I to do with thee thou man of God art thou come to call my sin to remembrance to slay my son She thought that that Providence intimated that God began to reckon with her about her sins this may be a mistake for Gods Providence must be expounded by his word The grievous bitterness is intended for good not for evil to prevent condemnation not establish it as the concluded determination and sentence of our Judg 1 Cor. 11.32 We are chastned of the Lord that we may not be condemned with all the world However you see these fears are soon revived in us by bitter and grievous providences which make us unravel all our hopes and question whatever God hath done for us and partly too God may do it by some judicial impression on the conscience Job 13.26 27. Thou writest bitter things against me and makest me possess the iniquities of my youth Thou puttest my feet into the stocks and lookest narrowly unto all my paths thou settest a print upon the heels of my feet He speaketh there as if God did pursue him as one that was not justified the wounds of an healed conscience may bleed afresh and sins long ago committed may be raked out of their graves and like walking Ghosts stare in the face of conscience and they may be apt to suspect all is wrong and that they are still liable to the condemnation of God God may permit this upon new provocations when we walk not humbly and cautiously with him and do not cherish the fervency of our love to him and the tenderness of our consciences Now all this sheweth how hard a matter it is to get rid of the fear of condemnation before justification there is guilt law conscience against us the law condemneth hearts condemn and God himself seems to condemn us after justification imperfection of grace sharp afflictions and sad thoughts about past sins these seem to condemn us 3. The sure and solid grounds of a believers peace Before our conscience can be established these three things must be done 1. Gods Honour secured 2. The Law satisfied 3. The conditions of the Gospel fulfilled 1. Gods honour secured by a fit demonstration of his Justice and Holiness which are the two Attributes which do revive our guilty fears His justice concerneth the rewarding of the obedient and punishing the transgressors according to his law The government of the world is secured by keeping up the honour of his justice Gen. 18.25 Shall not Judge of all the earth do right And Rom. 3.5 6. Is God unrighteous who taketh vengeance God forbid How then shall God judge the world Certainly the government of the world is not provided for if there be not a means to keep up the honour of his justice for God is not to be looked upon as a private party wronged but the Governor and Judge of the world who must have satisfaction or declare his righteousness His holiness must be demonstrated also or his displeasure against sin which is sufficiently done by the sufferings of Christ which put an everlasting brand upon sin Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh At Golgotha we have the truest sight of sin 2. His law satisfied and the authority thereof kept up Gal. 4.5 6. Christ was made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ was made under the law moral which all are subject unto as obedience unto natural parents Luke 2.51 Positive and Ceremonial which the Jews were bound to obey Matth. 3.15 More particularly the law of a Redeemer and Saviour so he was obliged to die for us Psal. 40.6 7 8. Sacrifice and offering thou didst not desire my ears hast thou opened burnt-offering and sin-offering hast thou not required Then said I Lo I come in the volume of the book 't is written of me I delight to do thy will O my God yea thy law is in my heart This was the noblest piece of service or the highest degree of obedience that ever could be performed to God Rom. 5.19 By the obedience of one shall many be made righteous Phil. 2.8 And being found in fashion as a man he humbled himself and became obedient unto death the death of the Cross. And Heb. 5.8 9. Though he was a Son yet learned he
convey life to others All weakness is removed from him his humane nature is glorified and seated in Heaven and his Divine Majesty and glory is restored to him so that we may reflect upon him with comfort as a King on the Throne in his royal Palace and place of residence David was King as soon as anointed by Samuel but when crowned in Hebron then did he actually administer the Kingdom and reward his servants and followers in the desert Christ when lifted up filleth all things Eph. 4.10 Lastly His Victory over his enemies death and sin as is fully seen Psal. 110.1 The Lord said unto my lord sit thou on my right hand until I make thine enemies thy footstool And Heb. 10.13 From henceforth expecting till his enemies he made his footstool But there is somewhat peculiar 1. By entring into Heaven he hath opened Heaven for us he hath carryed our nature thither our flesh into Heaven and advanced it at the Fathers right hand in glory and so hath taken possession of Heaven for and in the name of all believers that in time they may ascend and be partakers of the same glory John 14.2 I go to prepare a place for you 'T was prepared before the world began by the decree of God Matth. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 'T was prepared in time by the purchase of Christ Heb. 9.15 For the redemption of the transgressions that were under the first Testament that they which are called might receive the promise of eternal inheritance Now he is gone to Heaven to pursue and apply that right gone thither as our harbinger Heb. 6.20 Whither the forerunner is for us entred opened Paradise again to us which was formerly shut and closed by our sins 2. By this means we have a friend in Heaven who is always at the right hand of God to prevent breaches between him and us 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous As David had Jonathan in Sauls Court to give notice of danger and to interpose to take off all displeasure conceived against him 'T is a great priviledge questionless to have a friend in the Court of Heaven to take up all differences between God and us as a merciful and faithful High Priest to answer all accusations of Satan and hinder wrath from breaking out upon us as it would do every moment if we had the desert of our sins 3. His being exalted at the right hand of God noteth that honour and power which is put upon the Redeemer He hath received all power in Heaven and Earth Matth. 28.18 And Eph. 1.20 21. God set him at his right hand far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come So 1 Pet. 3.22 He is gone into Heaven Angels authorities and powers being made subject to him This height of honour to which Christ was exalted shews how much his friends may trust him and venture their all in his hands Psal. 2.12 Blessed are all they that put their trust in him how much his enemies may fear him every knee must bow to him they must either bend or break Phil. 2.10 We have not thoughts high enough of the glory and excellency of Jesus Christ and therefore the glory and splendor of Created things doth soon dazzle our eyes and our hearts are hardly held up and fortified against these discouragements that we must meet with in his service Surely since Christ is in the highest dignity and power with God and hath all the Heavenly hosts and Creatures at his command we should more incourage our selves in the Lord for all this power is managed for the comfort and defence of the godly and the terror and punishment of his and their enemies This power was given him as God man when he entred into Heaven and sat down on the right hand of Majesty 4. Fulness of grace given him to dispence the spirit to his redeemed ones Acts 2.33 Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear As soon as he was warm in the Throne he poureth out the spirit that is the first news that we hear from him and presently the virtue of it appeared three thousand souls were added to the Church that day Now that is a pledge of what is continually dispensed in the Church There is still a spirit sent forth to convince the unbelieving world and to conquer the opposing wisdom and power of the flesh as also to beget and continue life in his people that they may actually be put in possession of what he hath purchased for them for he hath promised to be with the Ministry and dispensation of the word to the end of the world Matth. 28.20 meaning by that presence not only his powerful providence but his covincing and quickning Spirit 5. The actual Administration of his Kingdom He ruleth his Church preserveth his people and subdueth their enemies The enemies of Christ are of two sorts Temporal and Spiritual his Temporal enemies are such as oppose his cause and servants and seek to suppress his interest in the world The Jews despightfully used him and his messengers and they had their doom wrath came upon them to the uttermost 'T is supposed they are intended Matth. 16.28 There are some standing here which shall not tast of death till they see the Son of man coming in his kingdom In a few years the City Temple and whole Polity of the Jews were destroyed for the erection of the Gospel kingdom The Romans were the next enemy who endeavoured the extirpation of Christianity by several persecutions these were next made the footstool of the King of Kings and after some years that vast Empire was destroyed by the Inundation of barbarous Nations and the residue marched under the banner of Christ. Within a little time all these Nations which oppose Christs interest and persecute his servants are subdued under him and either broken in pieces by sundry plagues and judgments or else brought to submit their necks to Christs blessed yoke There is no standing out against the King whom God hath exalted at his right hand Secondly the Spiritual enemies of Christs kingdom are sin Satan and death each of which hath a kingdom of its own opposite to the kingdom of Christ. The Apostle telleth us Rom. 5.21 That sin reigned unto death but he exhorteth Rom. 6.12 Let not sin reign in your mortal bodies And he promiseth Rom. 6.14 That sin shall not have dominion over you Satan hath a kingdom opposite to Christ he is called the Prince of this world by usurpation John 12.31 And the Devils are called Eph. 6.12 Rulers of the darkness of this world The ignorant
for being loyal to his Prince and the Laws or doing his duty to Parents or because he will not bear false witness or tell a lye or subscribe a falshood or because he will not disown a brother 1 John 3.16 This man is a martyr to God as well as he is a martyr to Christ that suffereth for mere Christianity which I would have you to note that you may see how much this precept of God of laying down our lives for his sake doth conduce not only to the interest of Christianity which is a supernatural truth but to the good of humane society to which even nature will subscribe and I do it the rather that you may not think Jesus Christ our Lawgiver was bloody or delighted in the destruction of men when he required that all who would enter into his profession should hate their own lives when just and convenient reasons did call them thereunto no by this law he did not only try his servants but preserved a principle of honesty in the world and provided for the comfort of them who being instruments of publick good do often make themselves objects of publick hatred Alas What comfort could they have in promoting the good of the world and venturing themselves magnanimously upon all dangers if God had not provided some better thing for them All that I shall add as to particular truths and duties is this partly by way of caution to the persecuting world that they may consider how much guilt they incur when for questionable things so I must speak to them they run the hazzard of opposing the most faithful servants God hath in the world Usually 't is the conscientious that suffer most others can easily leap out of one sort of profession and practise into another or else wriggle and distinguish themselves out of their duty by many crafty evasions whereas the conscientious are held in the noose meaning to deal with God and the world without equivocation or evasion in all simplicity and godly sincerity And shall these be the object of your hatred and severest persecution It argueth an heart aliene from God and too full of venomous malignity against the better part of the world Partly by way of advice to the persecuted which is double First abate not of your zeal for he that is not faithful in a little will not be faithful in much Luke 16.10 A good man dareth not allow himself in the least evil the world counteth him more nice than wise but God will not count him so tho he should fail in the application of the general rule yet God will reward him according to his sincerity 't is a love error Secondly not to censure others that see not by his light in this case capiat qui capere potest he that can receive it let him receive it The general rule is the bound of our charity but the particular application is the rule of our practice as long as they own the general rule tho they have not insight into these lesser things Phil. 3.15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall even reveal this to you Nevertheless whereunto you have attained let us walk by the same rule let us mind the same things They may sincerely oppose the same things that we assert and we sincerely assert the same things which they oppose now whether we oppose or assert let every one be firmly perswaded in his own mind and with a modest mind bear the dissentiency of others nothing will allay the differences in judgment but a mutual submission to this rule and meekly holding forth light to others 2. By a due foresight of and resolution against all known dangers 1. A due sight or fore-thought of the dangers Christ will have us sit down and count the charges and make him a good allowance as men do in building and warring Luke 14.18 For which of you intending to build a tower sitteth not down first and counteth the cost whether he be able to finish it And v. 31. Or what king going to make war against another king sitteth not down first and considereth whether he be able with ten thousand to meet hm that cometh against him with twenty thousand If we dream of nothing but ease and prosperity we flatter our selves our very Baptism implieth a notion of working and fighting and we must consider what the work and warfare will cost us Rom. 6.13 Yield your members as instruments of righteousness unto God as arms and weapons of righteousness and the graces of the spirit are called armor of light Rom. 13.12 that is our warlike attire Christ himself when he was baptized was consecrated as the Captain of our salvation and therefore presently upon his Baptism he was assaulted by the Devil his Baptism was an engagement to the same military work to which we are engaged a war against the Devil the world and the flesh he ingageth as the General 1 Joh. 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we as common soldiers his baptism was the taking of the field as General we undertake to fight in our rank and place and can we expect that this conflict can be carried on without sore blows you must know therefore what it is to irritate the Prince of darkness and the powers that join with him and resolve to follow to the conflict even to death or else we would be excused in a part of our oath of fealty to Christ. 2. By a resolution against all known dangers it will cost us loss of credit 1 Cor. 4.13 We are made as the filth of the world and the off-scouring of all things unto this day Used as the unworthiest creatures in the world as the sweeping and filth of the City many were cast forth as unworthy to live in any civil corporation or society of men It will cost us loss of estate Heb. 10.34 And took joyfully the spoiling of their goods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was pretence of law against the Christians yet much rapine used in the execution of it The word signifieth it was violently rent and torn from them Nay not only so but they suffered loss of life and limb and were forced to seal their profession with their blood and till we come to that resolution we are not compleatly faithful with Christ Heb. 12.4 Ye have not yet resisted unto blood striving against sin As soon as we are regenerate we renounce the Devil and the world and bid defiance to these things our life is a continual warfare Now if we have a reserve that as soon as it cometh to danger of death we will give over we are not as yet thoroughly resolved to be Christians The promise runneth Rev. 2.10 Be thou faithful to death and I will give thee a crown of life The same duty is required of us
hope in us John 20.31 These things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have eternal life in his name All that is written in the Gospel is to establish Faith in Christ as the Messiah and that in order to eternal life The whole sum of the Christian Religion is That God hath chosen us to Salvation through Sanctification of the Spirit and belief of the Truth whereunto he hath called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ 2 Thess. 2.13 14. All the parts of Religion harmoniously concur to establish this hope The whole Covenant of God implyeth it A Covenant is a transaction of God as the Soveraign with his Subjects and consists of Precepts and Laws invested with the Sanction of Promises and Threatnings His Commands all of them imply such an estate Some express it All imply it For they are work propounded to us in order to wages or a reward to be given and 't is not fit we should have wages before our work be over Some express it as John 6.27 Labour not for the meat which perisheth but for that meat which endureth unto everlasting life c. and Mat. 6.19 20. we are commanded not to lay up Treasures upon Earth but in Heaven c. And Luke 13.24 Strive to enter in c. And if there were no such estate all these Laws were in vain and would the wise and faithful God give us Laws in vain his Threatnings would be but a vain Scare-crow if there were not a world to come his promises but flatter us with a lye All the Doctrines concerning Christ point out such an eternal condition to us whether they concern his Person or Estates His coming from Heaven the place of Souls his going thither again or sitting down on the right hand of God and then his coming to Judgment Wherefore was Christ apparelled with our flesh But that we might be cloathed with his glory if Christ were in the Womb why not we in Heaven 'T is more credible to believe a Creature in Heaven than a God in the Grave Therefore he came into the world to purchase a right for us and he went to Heaven again to plead prosecute and apply that right Rom. 5.10 He is gone thither with the names of the Tribes on his Breast and Shoulders Heb. 9.12 All the benefits of Christ tend to this Justification Our release from the curse that we may be capable of life Rom. 5.18 Sanctification to prepare fit us for it and to begin this life in us for he that hath the Son hath life 1 John 5.12 All ordinances The word Isa. 55.3 Hear and your Souls shall live The Supper Luke 22.20 all Graces Faith to see it 1 Pet. 1.9 Receiving the end of your Faith even the Salvation of your Souls Love to desire it hope to wait for it The comforts of the Spirit to give us a tast of it So that this is the great object of Faith and to which all the rest tend 2dly The believing of this constituteth a main difference between the Animal and Spiritual life by which the world of mankind are distinguished The Animal life is that which is supported by the comforts and delights of the present world such as Lands Honours Pleasures Riches and when these are out of sight they are at loss and utterly dismayed But the Spiritual and Divine life is supported by the comforts and delights of the world to come by reflecting upon everlasting happiness and the glory and blessedness we shall injoy there as in the verses before the Text in the close of the former Chapter when we believe these things another kind of Spirit cometh upon a man and hath such a life and strength derived into his heart that he can bear up with joy and courage when the outward and Animal life is exposed to the greatest difficulties and decays because he is a man of another world And therefore we are said to live by Faith because we apprehend those great and glorious things which are kept for us in Heaven 2 Cor. 413 14. We having the same Spirit of Faith according as 't is written I believed and therefore have I spoken We also believe and therefore speak knowing that he which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you Oh 't is a mighty thing to have a Spirit of Faith in the lowest condition such an one can hold up his head and avouch his hopes He can own Christ how dear soever it cost him None are of such a Noble and Divine Spirit as they Without it a man that wholly loveth the Animal life is but a wiser sort of Beast Not only the Sensualist or the Covetous but even the Ambitious who aspire after Crowns and Kingdoms and great Fame by their Gallantry and Noble Exploits are but poor base Spirits in comparison of those in whose Breasts the sparks of this Heavenly fire do ever burn and carry them out in the zealous pursuit of the world to come 3dly We need press this sound belief of the world to come Because whatever men pretend eternal life is little believed in the World The most part of those men who live in the common light of Christianity are purblind and cannot see afar of or look beyond the Grave Gods own Children have too cold and doubtful thoughts of this estate not such a lively clear and firm persuasion of things to come but that it needeth to be increased more and more The Apostle prayeth for the converted Ephesians That the God of our Lord Jesus Christ the Father of Glory may give unto you the Spirit of Wisdom and Revelation in the knowledge of him the eyes of your understanding being enlightned that ye may know what is the hope of his Calling c. Eph. 1.17 18. That is more clearly see and more firmly believe those good things which they should injoy in Heaven Alas we are so taken up with trifles and childish toys that our Faith is very weak about these excellent Blessings The evidences that 't is little believed are these 1. Because we are far more swayed with the promises of small temporal advantages than we are with the promise of eternal life The Blessings we expect in the other world are far more excellent and more glorious in their nature and certain in their duration yet they have less influence upon us than poor paltry perishing vanities What should be the reason I Answ. When a thing of less weight weigheth down a greater we judge then the ballances are not equal The Soul doubteth of things to come but readily closeth with things present Who would prefer a Cottage before a Palace A Lease for an year before an Inheritance There is no comparison between the things themselves but we are not equally persuaded of things to come and things in hand and of a present
them that do well and evil with them that do evil That every man should reap according to what he hath sown Therefore those whom Christ will receive into Everlasting life must appear faithful and obedient for then God will judge the world in righteousness Acts 17.31 Now in patience towards the wicked now by way of exercise and tryal of his people 2. The certainty of the Event The hour is coming John 5.28 That there is such a time coming he ill deserveth the name of a Christian who maketh any Question of it But because many live as if they shall never be called to an account I shall evidence that certainly we shall appear both by natural Light and Scripture 1. Let the evidence of Reason be heard so far as it will go Reason sheweth that it may be and argueth 1. From the nature of God There is a God That God is just and 't is agreeable to his justice that it should be well with them that do well and ill with them that do evil These are principles out of dispute and foundations in the structure and building of the Christian Faith Here the best suffer most and are exercised with poverty disgrace scorn and all manner of persecutions and the wicked live a life of pomp and ease how shall we reconcile these things with the notions which we have of God and his Providence No satisfactory account can be given but this The wicked are reserved to future punishment and the Godly to future reward Here the goodness of God towards the good and the justice of God towards the wicked is not enough manifested therefore there is a day when his Judgment shall be brought to light and his different respect to good and bad made more Conspicuous 2. From the providence of God There are many Judgments which are pledges of the general Judgment that at length God will Judge the whole world for sin As the drowning of the Old World the burning of Sodom the destruction of Jerusalem these are as a warning to all for 't is said Jude 7. these are set forth as a warning to all that should live ungodly God is the same still Gal. 3.20 God is one that is in one mind of punishing the wicked without variation and change he hateth the sins of one as well as of another If he would not put up the iniquities of the Old World he will not put up the iniquities of the New if he punished the iniquities of Sodom he will punish the iniquities of others who sinned in like manner God is not grown more indulgent to sin than he was before though it be not now there will be a time when he will call them to a reckoning In every Age he keepeth a petty Sessions but then will be the general Assizes When man first sinned God did not immediately execute the Sentence of his Law upon him but giveth him time of Repentance till he dieth As he giveth every man time and space so he giveth all the World for he would not have all the World to be born at once and die at once but to live in several successions of Ages from Father to Son throughout divers generations till we come to that Period which his Providence hath fixed Now as he reckoned with every man particularly at his death so with all the World at the end of time Particular Judgments shew that God is not asleep or unmindful of humane Affairs but the general Judgment is deferred till then 3. From the Feelings of Conscience After sin men are troubled though there be none about them in the World to call them to an account or though the fact be done so secretly that it is not liable to an humane Tribunal Nature is sensible that there is an higher Judgment that Divine Justice must have a solemn Triumph Conscience is afraid of it Heathens are sensible of such a thing Rom. 1.32 Who knowing the Judgment of God that they which commit such things are worthy of death Foelix trembled at the mention of it which sheweth there is an easie reception of such a Truth Acts 24.25 There is an hidden fear in the Consciences of all men which is soon revived and awakened by the Thoughts of this Truth Every guilty person is more or less held in the Chains of darkness which sheweth how easily this Truth can insinuate it self into a rational mind 2. Faith sheweth that it shall be The light of Faith is more certain and more distinct 'T is more certain for it buildeth upon a Divine Testimony which is more infallible than the ghesses of Reason And 't is more distinct for Nature could never find out the circumstances of that day as by whom this Judgment shall be managed and in what manner that God hath appointed one Man by whom he will judg the World in Righteousness that he shall come in the glory of his Father and all the holy Angels with him Faith concludeth this certainty 1. From that Revelation which God hath made in his Word Matth. 13.49 50. So shall it be at the end of the World the Angels shall come forth and sever the wicked from among the just and shall cast them into the Furnace of Fire there shall be weeping and gnashing of Teeth Joh. 5.28 29. The hour is coming in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that done evil unto the resurrection of damnation Heb. 9.27 And it is appointed unto men once to die and after this the Judgment Rom. 14.12 So then every one of us shall give an account of himself to God Matth. 12.36 37. But I say unto you that every idle word that men shall speak they shall give account thereof in the day of Judgment For by thy words thou shalt be justified and by thy words thou shalt be condemned Rev. 20.12 And I saw the dead small and great stand before God and the Books were opened 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 in many other places for this being a necessary Truth is more plentifully revealed than others of lesser importance This was the great Promise ever kept afoot in the Church Scoffers took notice of it saying Where is the Promise of his coming The Apostle Jude intimateth the Ancient Promise of it Jude v. 14. And Enoch also the seventh Son from Adam prophesied of these things saying Behold the Lord cometh with ten thousands of his Saints And it hath been revived in all Ages by Moses and David and Daniel and Joel Zechary and Malachi and more clearly by Christ himself and his Apostles every where Now we may reason that hath God been faithful in all things will not fail at last he hath ever stood to his Word when more unlikely things have been
promised Were the believers of the Old Testament deceived that expected his coming in the flesh Surely Christ never meant to deceive us when he said John 14.2 3. I will come again if it were not so I would have told you See Serm. on Matth. 25 th v. 6. 2. The types shew it I shall instance in one which is the High Priest's entring with Blood into the Holy place within the vail and when he had finished his Service and Ministration there he came forth to bless the people which the Apostle explaineth and applyeth to Christ Heb. 9. from 24. verse to the 28. 3. There are Ordinances appointed in the Church to keep afoot the remembrance of his promise the Lords Supper 1 Cor. 11.26 For as often as ye eat this bread and drink this cup ye do shew forth the Lords death till he come He hath left it as a monument of his faithfulness that upon all occasions we may renew our hopes and expectations of it 4. We have an inward pledge his Spirit and the visits of his grace He hath taken our flesh and left with us his Spirit He went not from us in anger but in love to set all things at rights and to bring us there where he is 5. Christs interest is concerned in it that the Glory of his Person may be seen His first coming was obscure and without observation Then he came in the form of a Servant but now he will come as the Lord and Heir in Power and Glory Then John Baptist was his forerunner now an Archangel Then he came with Twelve Disciples men of mean Condition in the World a few poor fisher men now with Legions of Angels Jade 14. Then as a Minister of Circumcision now as the Judge of all the World Then he invited men to repentance now he cometh to render vengeance to the neglecters and despisers of his grace Then he offered himself as a Mediator between God and Man as an high Priest to God and an Apostle to men Heb. 3.1 But vailed his Divinity under the infirmities of his flesh now he cometh in Gods name to Judge men and in all his Glory Then he wrought some Miracles which his enemies imputed to Diabolical Arts and Magical Impostures at the day of Judgment there will be no need of miracles to assert the Divinity of his person because all will be obvious to sense Then he prepared himself to suffer death now he shall tread death under his Feet Then he stood before the Tribunals of men and was condemned to the cursed death of the Cross now he shall sit upon a Glorious Throne all Kings and Potentates expecting their doom and sentence from his mouth Then he came not to Judge but to save now to render unto every one according to their works Then he was scorned buffeted spit upon Crowned with Thorns but now Crowned with Glory and Honour Then he came to bear the sins of many now without sin not bearing our burden but our discharge not as a Surety but as a pay Master not as a Sufferer but a Conqueror triumphing over Death Hell and the Devil He cometh no more to go from us but to take us from all misery to himself 2. That he may possess what he hath purchased He bought us at a dear rate and would he be at all this loss and preparation for nothing Surely he that came to suffer will come to Triumph and he that purchased will possess Heb. 2.13 3. With respect to the wicked 'T is a part of his office to Triumph over them in their final overthrow All things shall be put under his feet Isa. 45.23 Rom. 14.10.11 Phil. 2.10 4. To require an account of things during his absence what his Servants have done with their Talents Matth. 25. What his Church have done with his Ordinances how things have been carryed during his absence in his house 1 Tim. 6.14 Keep this Commandment without rebuke unto the appearing of Jesus Christ. Whether men have carryed themselves well or beaten their fellow Servants and eaten and drunk with the Drunkard whether they have strengthned the hands of the wicked oppressed with censures the most serious of his Worshippers what disorders in the World what violation of the Law of Nature 2 Thes. 1.8 2. The Vniversality Who must be judged we must all All mankind which ever were are and shall be No Age no Sex no Nation nor Dignity nor Power nor Wealth nor Greatness can excuse us In the World some are too high to be questioned others too low to be taken notice of But there all are taken notice off by head and pole not one of the Godly shall be lost but will meet in that general assembly Nor shall any of the wicked shift the day of his appearance as we may obey in every state and sin in every state so in every state we must give an account All that have lived from the beginning of the World till that day shall without exception appear from the least to the greatest before the Tribunal of Christ. This will be illustrated by considering the several distinctions of mankind 1. The first and most obvious distinction is into grown Persons and Infants 2. Distinction is those whom Christ shall find dead or alive at his coming 3. Distinction is of good or bad 4. The next distinction of men whom Christ shall Judge are believers and unbelievers 5. Men of all Conditions high and low rich and poor of these see Matth. 25. v. 33. Ser. 3. 6. Men of all callings in the Church Apostles and private Christians Ministers and People for the Apostle here in the text joineth himself with others and saith We must all appear before the Judgment seat of Christ. Besides the Law of Christianity by which all shall be Judged the Officers and Guides of the Church must give an account of their faithfulness in their ministration There is much spoken in Scripture of their account 1 Cor. 4 4.5 I know nothing by my self yet am I not thereby justified but he that judgeth me is the Lord therefore Judge nothing before the time until the Lord come who both will bring to light the hidden things of darkness and shall make manifest the Counsels of the heart and then shall every man have praise of God He speaketh there of the execution of his Apostolical Office though he was Conscious to himself of no fault in it yet this was not the clearing of him only God that searcheth and seeth all must do this 'T is a great matter to clear a mans fidelity first as a Minister then as a private Christian. Paul would not venture it upon the single Testimony of his own Conscience So again Heb. 13.17 They watch for your Souls as they that must give an account Their work is to watch over Souls for their Eternal Salvation if Souls miscarry through their negligence they are answerable to God for it but if they miscarry through their own willfulness the
sinners is never seen in all its glory or graciousness till then 2. The good which the faithful do is very imperfect and mixed with many weaknesses and infirmities it may endure the touchstone but it cannot endure the balance as we shall find then when our Righteous Judge shall compare our best actions with his Holy Law After we repented and believed and returned to the obedience of God the Lord knoweth our Righteousness is as filthy rags and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness and graces are our garments 3. Though it were never so perfect yet it merits nothing by its own intrinsick worth at Gods hands when we have done all we are but unprofitable Servants Luke 17.10 And paying a due debt deserveth no reward 't is a grace bestowed upon us that we can do any thing for God 2 Cor. 8.1 And services and sufferings bear no equality with the reward Rom. 8.18 And all is done by those that did once deserve Eternal Death Rom. 6.17 18. And were redeemed and recovered out of that misery by an infinite grace 1 Pet. 1.18 19. And already appointed Heirs of Eternal Life before we serve him Rom. 8.17 by his precedent elective love In short they that continually need to implore the mercy of God for the pardon of sin and cannot oblige God by any work of theirs must needs admire grace and the more grace is discovered to them and they discovered to themselves the more they will do so 2. The other end of the Judgment is to convince the Creature and that is best done by bringing our works whether good or evil into the Judgment If only the purposes of God were manifested the condemned would have a just exception and their cavils would be justified that it was long of God they were not saved Man is apt to charge God wrongfully Pro. 9.3 The foolishness of man perverteth his way and his heart freteth against the Lord. What ever exceptions men have against God now then all is clear their works are produced their own evil choice and course if the grace of the Redeemer were only produced those who are excluded from the benefit might seem to tax the proceeding as arbitrary and the whole business would seem to be a matter of Favour and not of Justice But when their destruction is of themselves there is no cause of complaint if only the good estate of men were considered there would not be such an open vindication of Gods Righteous dealing In any Judgment all things are rightly and convincingly carryed when the Judge doth proceed secundum regulas juris secundum allegata probata according to the Law as a Rule and according to the things alledged and proved as to the application of the rule to the parties Judged Now the producing of the things done in the Body whether good or evil suiteth with both these and so in the day of Judgment there is a right course taken for convincing the Creature 1. The Judge must keep close to the Law as his rule for the absolving or acquitting of the parties impleaded So it belongeth to Christ as a Judge to determine our case according to the Law which we are under We Christians are under a double Law of Nature and Grace the Law of Nature bindeth us to love and serve our Creator but because of mans Apostacy the Law of Grace findeth out a remedy of repentance or returning to our duty after the breach and Faith or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant remain under the bond of the first which exacteth perfect obedience from them and the Judge doth them no wrong if he Judge them according to their works But now those who have accepted the Second Covenant and devoted themselves to God taking sanctuary at the mercy of their Redeemer they indeed have a plea against the first Covenant they are sinners but they are repenting sinners and believing in Christ. Now their claim must be examined by the Judge whether this penitence and acceptance of grace be sincere and real whether true Penitents and sound believers that must be seen by our works and the Judge must examine whether our repentance and returning to our duty be verified by our after obedience and our thankful acceptance of Christ and doth ingage us to constancy and cheerfulness in that obedience A double accusation may be brought against man before the Tribunal of God That he is a sinner and so guilty of the breach of the first Covenant Or that he is no sound believer Having not fulfilled the Condition of the Second As to the first accusation we are justified by Faith as to the Second by works and so James and Paul are reconciled Rom. 3.24 A man is justified by Faith without the deeds of the Law Jam. 2.24 A man is justified by works and not by Faith only Every one of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature or as a man called to the grace of God in Christ or as a Christian professing Faith in the Redeemer According to this double relation there is a double Judgment past upon us According to the Law so condemned already according to the Gospel so accepted in the Beloved To this double Judgment there answereth a double justification Of a sinner by vertue of the satisfaction of Christ apprehended by Faith without the works of the Law Of a believer or one in the state of grace so justified by works for here 't is not enquired whether he have satisfied the Law that he may have Life by it but whether professing himself to be a Christian he be a true believer and that must be tryed by his works for as God in the Covenant of grace giveth us two benefits remission of sins and sanctification by the Spirit So he requireth two duties from us A thankful acceptance of his grace by Faith and also new obedience as the fruit of love Well then this being so to wit that Christs Commission and charge is to give Eternal Life to true believers and them only the only found mark of true believers is their works of new obedience These must be tryed in the Judgment 2. A Judge must proceed secundum alligata probata not to give sentence by guess but upon the evidence of the Fact Therefore Christ to convince men that they are sinners by the first Covenant or Hypocrites or sincere by the Second must consider their works Mens profession must not be taken in the case but their lives must be considered for there are Christians in the Letter and Christians in the Spirit some that have a Form of godliness but deny the Power thereof 2 Tim. 3.5 And God doth not respect the outward profession 1 Pet. 1.17 There may be a carnal Christian as well as a carnal Heathen
may be the badness of the times The Best Christians may decay in bad times The reason is given Matth. 24.12 Because iniquity doth abound the love of many shall wax cold Iniquity beareth a double sense either a general or a more limitted sense When there is a deluge of wickedness sin by being common groweth less odious The limited sense is taking iniquity for persecution because of the sharpness of persecution many shall fall off from Christianity This should not be so Christians should shine like stars brightest in the darkest night Phil. 2.15 16. Or like fire or a fountain hottest in coldest weather as David in Psa. 119.126 127. It 's time for thee Lord to work for they have made void thy Law Therefore I love thy Commandments above Gold above fine Gold But 't is hard to maintain the fire when the World keepeth pouring on Water There is a certain liberty which we are apt to take in evil times or a damp and deadness of Spirit which groweth upon us 2. It cometh from a cursed satiety and fulness Our affections are deadned to things to which we are accustomed and we are soon cloyed with the best things The Israelites cryed out Nothing but this Manna A full stomach loatheth an hony comb When first acquainted with the things of the Spirit Communion with God and Intercourses with Heaven we are affected with them but afterwards glutted But this should not be because in Spiritual things there is a new inviting sweeetness to keep our affections fresh and lively as in Heaven God is always to the blessed Spirits new and fresh every moment And proportionable in the Church where there is more to be had still greater things than these In carnal things this satiety is justifiable because the imperfections of the Creature which formerly lay hid are discovered upon fruition And all earthly things are less in injoyment than they were in expectation But it is not so in Spiritual things every tast provoketh new appetite 1 Pet. 2.2 3. 3. From a negligence or sluggish carelesness We do not take pains to keep our graces alive we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Rowse up the gift that is in us As the Priests in the Temple were to keep in the holy fire So we by prayer and diligent meditation constantly keeping love a work watchfulness against the incroachments of worldly and fleshly lusts and when we neglect these things love decreaseth 4. Sometimes it cometh from freeness in sinning Neglect is like not blowing the Fire hid in the Ashes sinning is like pouring on water 1 Thes. 5.10 Quench not the Spirit Secure dalliance with the pleasures of sin brings a brawn and â—eannes upon the heart and God is neglected and our love to him very cold 6. There remaineth nothing more but the cure and remedy against this evil and that concerneth prevention or recovery 1. The remedy by way of prevention is 1. That we should labour to get love more fixed and rooted Eph. 3.17 That ye may be rooted and grounded in love At first our affection may hastily put forth its self like the hasty blossoms of the Spring which are soon nipped But a Christians business is to get a solid affection and bent of heart towards God That love may be as it were the very constitution of our Souls And the frame of our hearts may be changed into an addictedness and devotedness to God Many content themselves with flashes and good moods and meltings at a Sermon which soon vanish and come to nothing because they have no root The word of grace which revealeth the love of God is not ingrafted in their Souls so as that it may be the very frame and temper of their hearts Many receive this word with joy Matth. 13.21 But he hath no root in himself They were once affected with the offers of remission of sins and Eternal Life But this affection is not so great so deep as to controul contrary affections Christ doth not dwell in the heart by faith A visit there is but not an abode A transieâ—t motion of the Spirit but not a constant habitation a draught of the running stream but they have not the fountain within them John 4.14 2. You must increase and grow in love if you mean to keep it Phil. 1.9 I pray that your love may abound more and more 1 Thes. 4.1 As ye learned how to walk and to please God so abound in it more and more At first love is but weak but progress of it is to be endeavoured otherwise a small measure of it meeteth with so many things to extinguish it that it cannot maintain it self Nothing conduceth to a decay more than a contentment with what we have received and there is no such way to keep what we have as to go on to perfection They that row against the stream if they do not ply the oar will be driven back by the force of the Tide Therefore every day you should hate sin more and love self less the world less yet Christ more and more Love being as it were the heart of the New Creature he that hath most love hath most grace and is the best and strongest Christian. 3. Love must still be excited and kept in act or exercise Not lye as a sleepy useless habit in the Soul It must be the principle and end in every duty that is we must work from love and for love From love for 't is not an act of thankful obedience if love be not acted in it Oh beg that this Grace may be more increased in us all graces Ordinances Word Sacraments tend to keep in this love-fire and keep it a burning All these institutions serve but till love is perfect and then they cease but love remaineth Besides all this if love be not excited and kept a work carnal love will prevail a corrupt and base treacherous heart had need be watched and kept from starting back The back-bias of corruption will again recover strength For love cannot lye idle in the Soul either it must be directed and carryed forth to God or it will look out to worldly things If our love ceaseth concupiscence ceaseth not And within a while the World will become superiour in the heart and Mammon be placed in Gods room and stead be respected as our end and happiness For man cannot live but he must have some last end of his actions Nor can he long cease from owning and respecting that end But the Soul will set up another in its stead Therefore the more we desist from loving God the more we intangle our selves with other things which get strength and secure their interest in our Souls as they are confirmed by multiplied acts Therefore the love of God must still be kept a-foot that no other thing be practically preferred before him John 4.14 It must always be springing up and flowing forth 4. Observe the first declinings For these are the cause of all the
their obedience to him 1 John 2.5 But who so keepeth his word in him verily is the love of God perfected That is hath produced its consummate effect So 1 John 5.3 This is love to keep his Commandments Love implieth the doing of those things which are most grateful and acceptable to the party beloved and this is the prime if not the only way of demonstrating our love to God which the Scripture so much insisteth upon So Exod. 20.6 That love me and keep my commandments Now for the Reasons Our love to God is not the love of courtesy that passeth between equals but a love of dutiful subjection such as is due from an Inferiour to a Superiour such as is that of Servants to their Master Subjects to their Prince and Governour creatures to their Creator and therefore is not discovered by a fellow like familiarity so much as by obedience Gods love to us is an act of bounty our love to him is an act of duty and therefore he will see that the tryal of this love of gratitude or this returning love be sincere if it produce an uniform and constant obedience or an universal care to please God in all things faith is known by love and love by obedience Gal. 6.15 and Gal. 5.6 4 This obedience which love produceth must be active constant and pleasant 1. Active and laborious Love will not rest in word and profession only or lye lurking in the heart as an idle habit but will break out in sensible proofs and endeavours and keep us hard at work for God Rom. 12.11 Not slothful in business fervent in Spirit serving the Lord. So 't is where there is love but for others every thing is tedious to flesh and blood and where love is cold men cannot overcome a little ease and sloth of the flesh Now how can they know the love of God who will do nothing for him or no great thing for him Till you abound in the work of the Lord love doth not discover its self Love will be working and labouring and ever bringing forth fruit and that is not real and sincere which is not such which will not be at the pains and charge of obedience 2. Constant. For one act or two will not manifest our love to God but a course of holiness John 15.10 If ye keep my commandments ye shall abide in my love even as I have kept the Fathers commandments and abide in his love And love must shew its self as by obedience so by a constant obedience And therefore it requireth some competent space of time before we can be fully assured of the sincerity of it when we find it growing it 's very comfortable and when we have rode out so many Temptations 't is an incouragement still to go on with God 3. It must be pleasant 1. John 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous And Psa. 112.1 Blessed is the man that delighteth greatly in his commandments When we cheerfully practise all that he requireth of us love sweetneth all things 't is Meat and Drink to do his will the thing commanded is excellent but 't is sweeter as commanded by him A man is never throughly converted till he delighteth in God and his service and his heart is overpowered by the sweetness of his love A slavish kind of religiousness when we had rather not do than do our work is no fruit of grace and cannot evidence a sincere love 5. In the course of our obedience God ordereth some special seasons for the discovery of our sincere love to him As Abraham had his tryal so we Heb. 11.17 By faith Abraham when he was tryed offered up Isaac And God tryeth non ut ipse hominem inveniat sed ut homo se inveniat Gen. 22.12 For now I know thou fearest God That is a document a sensible proof of the reality and sincerity of grace as under sore tryals God doth most manifest himself to us upon these occasions when put upon great self-denial we have a sensible occasion to see which we love most 't was a nice case before When faithfulness to Gods interest is dearer to us than our own credit liberty life then is a special sensible occasion to improve the sincerity of our love Such things are pleaded Psa. 44.17 All this is come upon us yet have we not forsaken thee nor dealt falsly in thy covenant Gods choicest comforts are for them that overcome temptations 7 Case of Conscience But how shall we do to get or increase this love to Christ Is there any thing that man can do towards it since love is of God and a fruit of his Spirit Ans. 1. 'T is true that a man in his natural estate cannot by his own power bring his heart to love God Partly Because men naturally are lovers of themselves that is of their carnal selves and so lovers of pleasure more than God 2 Tim. 3.4 So addicted to vain and sensual delights the flesh and World have intercepted their love and delight John 3.6 That which is born of flesh is flesh Will a nature that is carnal resist and overcome the flesh And can men be brought by their own inclination to abhor the sin they dearly love And a worldly mind overcome the World Therefore till grace heal our natures we cannot love God or Christ First the carnal love must be mortifyed Deut. 30.6 The Lord thy God shall circâ—mcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and all thy Soul that thou mayest live Till God pare away our foreskin and mortify our carnal love and inordinate passions there can be no love to God or Christ raised or inkindled in our hearts And Partly Because men are haters of God Rom. 1.30 Enemies to him as standing in the way of their desires and keeping them by his laws from things which they affect as forbidden fruit Col. 1.21 And you that were sometimes alienated and enemies in your minds by evil works And Rom. 8.7 Because the carnal mind is enmity to God for it is not subject to the law of God neither indeed can be And Jam. 4.4 Know ye not that the friendship of the World is enmity with God Whosoever therefore will be a friend of the World is the enemy of God There is a mixture of love palpable and evident by nature and though men might be imagined to have some kind of love to God as a Creator and Preserver and Benefactor yet they hate him as a Law-giver and a Judge Therefore till this enmity be broken there is no hope of bringing the heart to love God 2. Since God worketh it it must be in the first place begged of him As the Apostle prayeth for others so do you for your selves Eph. 3.17 18. That ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and
5.14 Where Adam is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as Adam was a common Person representing all his Posterity and as his act had a publick influence on all descended from him one was enough to ruine and one enough to save And Christ was as powerful to save as Adam to destroy Yea there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Christ The value of Adams act depended upon meer institution And Christ was not only instituted but had an intrinsick worth in his person as God Therefore the Apostle saith Not as the offence so also is the free gift verse 15. For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Christ Jesus hath abounded unto many And verse 16 th The Judgment was by one to Condemnation so the free gift is of many offences unto Justification And the 18 verse As by the offence of one the Judgment came upon all men to Condemnation so by the Righteousness of one the free gift came upon all men to Justification of life And 19 verse As by one mans disobedience many were made sinners so by the obedience of one many were made Righteous So also 1 Cor. 15. Adam and Christ are compared representing both their seeds And we read there of the first Adam and the last Adam verse 45. And the First man and the Second man verse 47. Those two men were all mankind in representation Well then we see Christ sustained our persons and stood in our place and room as Mediator we must look upon him as a Father carrying all his Children on his back or lapped up in his Garment through a deep River through which they must needs pass and as it were saying to them Fear not I will set you safe on Land So are you to look upon Christ with all his Children wading through the Floods of Death and Hell and saying Fear not worm Jacob fear not poor Souls I will set you safe 2. As he took our persons so he took our burden upon himself For we read that he was made sin and made a curse for us 1. Made sin 2 Cor. 5.21 He who knew no sin was made sin for us that we might be made the Righteousness of God in him To be made is to be ordained or appointed as Christ made twelve Disciples Mark 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed And Jesus Christ is said to be made Lord and Christ Acts 2.38 So Christ was made sin that is ordered and appointed to bear the punishment of sin or to be a Sacrifice for sin Some times the punishment of sin is called sin as Gen. 4.13 My sin is greater than can be born that is the punishment So verse 7 th Sin lyeth at the door that is the punishment is at hand So Christ cometh without sin Heb. 9.28 To bear the sins of many and to them that look for him he shall appear the Second time without sin unto Salvation Not liable any more to bear the punishment of it Sometimes 't is put for a Sacrifice for sin So the Priests are said to eat the sins of the people Hosea 4.8 That is the Sacrifices And Paul saith Rom. 8.3 That by sin he condemned sin in the flesh That is by a sin-offering Well then Christ who knew no sin had no inherent guilt was made sin that is liable and responsible to Gods Justice for our sakes As we are made the Righteousness of God in him so was he made sin for us Not by inhaesion which ariseth from inherent guilt but by imputation or voluntary susception That is took upon himself an obligation to satisfie the demands of Justice for our sakes as if he had said what they owe I will pay 2. Made a curse for us Gal. 3.13 Christ as a Surety did suffer our punishment and indured what we have deserved Isa. 53.4 Surely he hath born our griefs and carryed our sorrows The sorrows of the sinner were the sorrows of Christ The law had said cursed is every one that continueth not in all things that are written in the book of the Law to do them Gal. 3.10 Now the sentence or curse of the Law must not fall to the ground For then the end of Gods governing of the World could not be secured his Law would seem to be given in jest and his threatnings would be interpreted to be a vain Scar-crow and the sin of the Creature would not seem so odious a thing if the Law might be transgressed and broken and there were no more ado about it Therefore Christ must come and bear this curse But you will say then that Christ should have suffered Eternal Death and the pains of Hell which were due to us I Ans. He suffered what was equivalent to the pains of Hell So much of the pains of Hell as his holy person was capable of In the curse of the Law we must distinguish the essentials from the accidentals The essentials consist in two things poena damni and poena sensus The poena damni is the loss of Gods presence and the comfortable and happy fruition of him The poena sensus lyeth in falling into the hands of the living God Or being Tormented with his Wrath Now both these Christ indured in some measure He was deserted Matth. 27.26 There was a suspension of all sensible and actual comforts flowing from the God-head and his Soul was filled with a bitter sense of wrath and there he was made heavy unto Death Matth. 26.39 And Isa. 53.10 It pleased the Lord to bruise him he hath put him to grief Which occasioned great agonies Now for the accidentals the place we should for ever have suffered in Hell the prison of the damned but the circumstance was abated to Christ he suffered upon earth One that is bound as a surety for another needeth not go to prison provided that he pay the debt all that Law and Justice requireth is that the Surety pay the debt which if he doth not or cannot do then he must go to prison So here the Justice and Holiness of God must be satisfied but Christ needed not to go into the place of Torment 2. The time of continuance The damned must bear the Wrath of God to all Eternity because they can never satisfie the Justice of God and therefore they must lye by it World without end As one that payeth a thousand pounds by a shilling or a penny a week is a long time in paying the debt whereas a rich and able man layeth it down in cumulo in one heap all at once Or as a payment in Gold taketh up less room than a payment in pence or brass farthings yet the sum is the same Christ made an infinite satisfaction in a finite time and bore that Wrath of God in a few hours which would have overwhelmed the Creatures the Eternity of Wrath is abundantly recompensed in the infiniteness of the Person and the greatness
only to redeem us from the displeasure of God and the Rigour of the Law but from all iniquity Titus 2.14 From a vain conversation 1 Pet. 1.18 From this present evil World Gal. 1.4 Our dying to sin is a part of Christs purchase as well as pardon he purchased a vertue and a power to mortify sin bought sanctification as well as other priviledges paid down a full price to provoked Justice to deliver us from the slavery of fin and that the word and Sacraments might be sanctifyed to convey and apply this grace to us Eph. 5.26 That we might be incouraged 5. By way of pattern Christ hath taught us how to die to sin by the example of his own death that is he denied himself for us that we might deny our selves for him and suffered pain for us that we might the more willingly digest the trouble of mortification when Christ pleased not himself will you make it your business to please the â—lesh and gratify the flesh When he loved you and gave himself for you will not you give up your lusts which are not worth the keeping 'T is true our sinful nature is not extinguished without grief and pain and trouble but was not Christs death a death of sorrow and trouble of all deaths most painful and shameful shall we wallow in fleshly delights when Christ was a man of sorrows The World must be crucified Gal. 6.14 And the flesh crucified Gal. 5.24 That is it is to be put to death It implyeth crucifixion with grief and shame as sin is rooted in self love and a love of pleasure so it must be mortified by self denial and godly sorrow If nature shrink and cannot brook this discipline remember Christs agonies 1. USE To press us to make use of Christs death for the mortifying of sin 'T is useful two ways especially 1. By way of obligation and ingagement As Christ dying bound all those that profess union with him to die also to die to sin as he died for â—in which obligation we consented to in baptism Therefore unless we mean to disclaim all union with Christ to rescind and disannul our baptismal vow or make it a meer mockery we are strongly ingaged to oppose resist set about the Mortification of sin in which the spectacle of Christs hanging and dying upon a cross will be a great help to us and his love shewed therein strengthen the obligation and his self denial and not pleasing himself a notable pattern for us to write after him Christ undertook that serious worshipers should serve him 't was a part of his Stipulation on the cross We that are baptized into Christ have put on Christ consented to his ingagement and count our selves dead in his death Therefore we should cast away sin with indignation Hes. 14 8. What have I any more to do with Idols But because 't is not done in act assoon as 't is done in vow and resolution Therefore let us every day grow more sensible of the evil of it Jer. 31.18 More careful to eschew the occasions of it Job 31.1 I made a covenant with mine eyes Let us use all the means which tend to the subduing of it by prayer For this I sought the Lord thrice 2 Cor. 12.8 And Col. 3.5 Mortify your members which are upon earth Let us weaken the root of it which is an inordinate love of the World and hear the word with this end that sin may be laid aside and we grow in mortification as well as vivification 1 Pet. 2.1 2. Let us deal with it as the Jews served Christ and let this be our dayly task 2. By way of incouragement Depend on the vertue and grace purchased by his blood and sufferings There is a double incouragement in this work 1. Because of the great vertue purchased and strength and assistance vouchsafed Phil. 4.13 I can do all things through Christ that strengthens me 2. The certainty of the event 'T is secured to the serious Christian and therefore the Scripture speaketh of it as done already We are dead your old man is crucified with Christ. I am crucified with Christ Which giveth great strength and courage in our conflicts with sin we may triumph before the victory SERMON XXIX 2 Cor. 5.15 That they which live should not henceforth live to themselves but to him that died for them and rose again WE are still upon the second fruit of Christs purchase he died that we might die in a conformity to his death and he died that we might live with a respect to his resurrection His death is the merit of it but his resurrection is the pattern pledge and fountain of this new life I propounded to speak 1. Of the fruit its self the grace of the new life wrought in us in conformity to Christs resurrection 2. The aim and tendency of that life Which is to refer all our actions to God that they which live should not henceforth live to themselves but to him that died for them and rose again The Aim is propounded 1. Negatively Not to themselves 2. Affirmatively But to him that died for them and rose again 1. Negatively Not to themselves to their own ease honour and profit their own wills own interests and own ends 2. Positively To him According to his will for his honour and Glory Doct. The duty and property of the spiritual life is to refer all our actions not to self but to God For proof of the point take one place for both Rom 14.7 8. For none of us liveth to himself and no man dieth to himself for whether we live we live unto God or whether we die we die unto the Lord for whether we live or die we are the Lords A Christian is not his own man and therefore liveth not to himself but he is the Lords in his person all his relations injoyments conditions interests he is the Lords by every kind of right title hath not power over the least action that he doth or comfort he injoyeth if health wealth uses it for God if Children loves them in order to God and therefore referreth all to God In the Text the Apostle saith none of us none of those that are in Christ the Apostle speaketh of weak and strong Christians they all agree in this and he shrewdly implyeth that he thaâ— liveth to himself is none of Christs Now not to self for self denial is required as our first lesson Matth. 16.24 If any man will come after me let him deny himself Christ telleth us the worst at first So see how peremptory Christ is Luke 14.26 If any man come to me and hate not Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my disciple 'T is to late for the vote of man and foolish reason to interpose out of hope to get this Law repealed No 't is unalterably stated that no interest of ours no not life its self which
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
Ministry because they are men of like passions with our selves No 't is Gods condescension to our weakness which cannot admit of other Messengers to imploy such Therefore receive them as Messengers of Christ. They work together with God 1 Cor. 3.9 They are labourers together with God 2 Cor. 6.1 As workers together with God we beseech you receive not this grace in vain And Christ saith he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 What is done to a mans Apostle is done to himself And Matth. 10.40 He that receiveth you receiveth me Christ meant not to stay upon earth visibly and personally to teach men himself therefore he committed this dispensation to others left it with faithful men who are to manage it in his name 4. Those who are enemies of the Ministry of the Word are enemies to the Glory of God and the comfort and Salvation of Gods people The Glory of God 2 Cor. 1.20 For all the promises of God in him are yea and Amen unto the Glory of God by us And the comfort of Gods people verse 24. Not for that we have dominion over your Faith but are helpers of your joy And their too much preaching is their too much converting Souls to God and reconciling Souls to God 5. You hear not the Word aright unless it be a word of reconciliation to you a means of bringing God and you nearer together To humble you for sin which is the cause of breach and distance Or to revive thy wounded Spirit or to make you prize and esteem the grace of the Redeemer or more earnestly to seek after God by an uniform and constant obedience SERMON XXXVIII 2 Cor. 5.20 Now then we are Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be reconciled to God IN these words you have the practical use and inference of the foregoing clause Observe here 1. An office put on those to whom the word of reconciliation is intrusted 2. The value and authority of this Office As if God did beseech you by us 3. The manner how this office is to be executed Pray you in Christs stead 4. The matter or message about which they are sent Be ye reconciled to God Doct. God hath authorized the Ministers of the Gospel in his own name and stead affectionately to invite sinners to a reconciliation with himself 1. The Office We are Embassadours for Christ ' That 's the nature of our imployment And sent by God on purpose for this end Eph. 6.20 For which I am an Embassadour in bonds 1. Embassadours are Messengers So are the Ministry sent John 17.18 As thou hast sent me into the World so also have I sent them into the World How can they preach except they be sent Rom. 10.15 2. There is not only a Mission but a Commission They are not only Posts and Letter-carryers but authorized Messengers Embassadours do in a singular manner represent the person of the Prince who sendeth them are cloathed with Authority from him And so we have an authority for edification and not for destruction 2 Cor. 10.8 They are sent with great power to bind or loose out of the Word to pass sentence upon mens Eternal Condition Of Damnation on the impenitent of Life and Salvation on them that repent and believe the Gospel 3. They are sent from Princes to other Princes On the one side it holdeth good they come from the greatest prince that ever was even from the â—rince of all the Kings of the earth Revel 1.3 But to us poor worms they are sent unworthy that God should look upon us or think a thought of us we were revolted from our obedience to him but he treateth not and dealeth not with us as Traytors and Rebels but as persons of Dignity and Respect that thereby we may be more enduced to accept his offers Embassadours to obscure and private persons were never heard of but such honour would he put upon us 4. Embassadors are not sent about trifles but about matters of the highest concernment So they are sent to treat about the greatest matters upon Earth The making up peace and friendship between God and sinners Isa. 52.7 How beautiful are the feet of those that bring glad tidings of peace We are to publish the glad tidings of reconciliation with God God might have sent Heralds to proclaim war but he hath sent Embassadours of peace He might have sent them as he sent Noah to the old World to warn them of their destruction or Jonah to Nineveh but they come with an Olive branch in their mouths to tell the World of God reconciled Well then we must regard the weight of the message Gods love and hatred are not such inconsiderable things as that we should not trouble our selves about them 'T is his wrath maketh us miserable and his love happy Oh how welcome to us should a Message of love and peace with God be 5. As to their duty An Embassadour and Messenger must be faithful keeping close to their Commission as to the matter of their Message and be sincere and true as to the end of it 2 Cor. 2.17 For we are not as many which corrupt the Word of God but as of sincerity as of God in the sight of God speak we in Christ. We are for another not for our selves our imployment is to be Proxies and Negotiatours for Christ and this with all diligence courage and boldness Eph. 6.20 For which I am an Embassadour in bonds that I may speak boldly as I ought to speak As becometh a zeal for Christs honour and the good of Souls the excellency of the Message and the gravity of our office owning the truth in the face of dangers 6. As to their reception and entertainment Negatively 1. They must not be wronged Embassadours are inviolable by the Law of Nations but such is the ingratitude of the World who are enemies to their own mercies that they slight his Message use his Embassadours disgracefully as Abner did Davids contrary to the Law and the practice of all nations As Paul was an Embassadour in bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chain by which he was tied to his keeper but God will not endure this Psa. 105.15 He hath given charge Do my Prophets no harm His Judgments in his providence come for wrong done to his Ministers 2 Chron. 36.16 They misused his Prophets and the Wrath of the Lord arose against the people till there was no remedy But the negative is not enough Not to wrong them You ought to respect them and receive them in the name of the Lord 1 Cor. 4.1 Let a man so account of us as the Ministers of Christ and Stewards of the Mysteries of God And Gal. 4.14 They received him as an Angel of God even as Christ Jesus Surely 't is meant with respect to the truth he preached they received it with as much reverence
above him or equal with him is to hate him Now because men love the World and the things of the World as well yea more then God they hate him and are enemies to him Now all carnal men are guilty of this 2 Tim. 3.4 Lovers of pleasure more then lovers of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore 't is positively said Jam. 4.4 That the friendship of the World is enmity with God And whosoever is a friend of the World is an enemy to God Oh! That men would look upon things as the Scripture expresseth them That the love of the World is the highest contempt and affront which can be offered to God In comparison of our love to him all the pleasures and contentments of the World should be hated rather then loved So far as we set our Hearts upon these things so far they are deadned and estranged from God and God is easily parted with for the Worlds sake If a Father should come to a Child and say if you love such a young man or woman you cannot love me and I shall take you for my utter enemy Would not any Ingenuous Child rather then be an enemy to his Father part with his vain and inticing company 3dly By Interpretation still we are said to hate God and to be enemies to him if we Rebel against his Laws and love what God hateth So The carnal mind is said to be enmity to God because it is not subject to the Law of God Rom. 8.7 Love is determined by obedience 1 Joh. 5.3 And hatred by disobedience That hate me and keep not my Commandments We apprehend God sâ—andeth in the way of our desires because we cannot injoy our lusts with that freedom and security as we might otherwise were it not for his Law We hate God because he Commandeth that which we cannot and will not do Therefore an impenitent person and an enemy to God are equivalent expressions 4thly There is a twofold hatred Odium abominationis and odium inimicitiae The hatred of Abomination and the hatred of Enmity The one is opposite to the love of good-will the other to the love of Complacency Pro. 29.27 The wicked is an abomination to the Righteous He hateth not his Neighbour with the hatred of Enmity so as to seek his destruction but with the hatred of offence so as not to delight in him as wicked In opposition to the love of complacency we may hate ouâ— sinful neighbour as we must our selves much more but in opposition to the love of benevolence we must neither hate our Neighbour nor our Enemy nor our selves Apply this now to the case between God and us 't will be hard to excuse any carnal men from either hatred certainly not from the hatred of Offence or Abomination there being such an unsuitableness and dissimilitude between God and them In pure nature we were created after his Image and then we delighted in him but when we lost our first nature we lost our first love for love is grounded upon likeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we love those that have like affections especially in a good thing Now there being such a dissimilitude between God and us we love what he hateth and hate what he loveth therefore how can there choose but be hatred between us How can we delight in a Holy God and a God of pure Eyes delight in filthy Creatures What can carnal man see lovely in God Zech. 11.8 My Soul loathed them and their Soul abhorred me and therefore from this hatred of Loathing Offence and Abomination none can excuse them till they come to hate what God hateth and love what God loveth there is still the hatred of Offence Pro. 8.13 The fear of the Lord is to hate evil c. And for the hatred of enmity which is an endeavour to do mischief and seeketh the destruction of the thing hated we cannot excuse the wicked from that neither for there is a secret positive enmity as you have heard before 5thly Gods enemies carry on a twofold war against God Offensive and defensive 1. The offensive war is when men Rebel against Gods Laws and seek to beat down his interest in the World and employ their faculties mercies and comforts as weapons of unrighteousness against God Rom. 6.13 Yield not your members as Instruments of unrighteousness unto sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weapons but yield your selves unto God as those that are alive from the dead and your members as weapons of Righteousness unto God Our Faculties Talents Interests are employed either as armour of light for God or as weapons of unrighteousness against God And warring Satans warfare I call the offensive war against God The defensive war is when we slight his Word and resist the motions of his Spirit Acts 7.51 When God bringeth his Spiritual Artillery to batter down all that lifteth up it self against the obedience of Christ 2 Cor. 10.4 5. He layeth seige to their Hearts and battereth them daily by the rebukes and the motions of his Spirit yet men will not yield the fortress but stand it out to the last and delight to go on in their natural corruption and will not have Christ to Reign over them and so they increase their enmity and double their misery by a resistance of grace So that they are Rebels not only against the Law but the Gospel and stand out against their own mercies As they are enemies to an earthly Prince that not only molest him with continual Inroads and Incursions but those also that keep his Towns against him Well then all this that is said sheweth that though men do not break out into open acts of hostility against God yet they may hate him be enemies to him Though they may not be profest Infidels yet secret enemies under a shew of respect to his Religion Enemies by Interpretation as they love him not or love him less or impenitently continue in a course of disobedience If they seek not the destruction of Gods interest in the world yet their Soul loatheth God the thoughts of his being are a trouble to them And they do not walk in his ways nor will not be reclaimed from their folly by any of his intreaties 2dly Now let me prove that God is an enemy to a carnal man or man defiled with sin He is so though he doth not stir up all his wrath though he bestoweth many favours upon us in the blessings of this life he is so though he useth much patience towards us He is so though he vouchsafeth us many tenders of grace to reclaim us All these things may consist with the Wrath of God He is so whatever purposes of grace or secret good will he may bear to any of us from everlasting for our Condition is to be determined by the sentence of his Law and there we are Children of wrath even as others Eph. 6.3 Liable to the stroak of his Eternal Vengeance Psa. 5.5 Thou hatest all the workers of
satisfactory to his Fathers Justice and expiatory of our sins The two solemn notions of Christs death are Ransom and Sacrifice 1 Tim. 2.6 Who gave himself a Ransom for all And Eph. 5.2 And hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour And this Ransom and Sacrifice was paid with respect to the curse of the Law to free us from the penalty of the old Covenant 4thly Upon this Death Christ hath acquired a new right of Dominion and Empire over the World To be their Lord and Saviour to rule them and save them upon his own terms Rom. 14.9 For this end Christ both died and rose again and revived that he might be Lord of dead and living So Phil. 2.8 9 10 11. He became obedient unto Death even the Death of the Cross wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father God hath made this God-man the supream Prince of his Church and given him all power in Heaven and Earth that all rational creatures should pay him all manner of Subjection and acknowledgement and his doctrine and faith be embraced by all Nations in the World 5thly Our Redeemer being possessed of this Lordship and Dominion hath made a new law of grace which is propounded as a remedy for the recovering and restoring of the lapsed world of mankind unto the grace and favour of God by offering and granting them their free Pardon Justification Adoption and right to glory to all that will sincerely repent and believe in him But sentencing them anew to death that will not That this is the Sum of the Gospel appeareth in many places of Scripture Mark 16. â—6 He that believeth and is baptized shall be saved but he that believeth not shall be damned And Job 3.16 17 18 19. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life for God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already Because he haâ—h not believed in the name of the only begotten Son of God c. 6thly This repenting and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us and to give up our selves to God by him An assent to the truth of the Gospel there must be for the general faith goeth before the particular A belief of the Gospel before our commerce with Christ. This assent must produce acceptance because the Gospel is an offer of a Blessedness suitable to our necessities and desires and our great work is receiving Christ. John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his name A broken hearted acceptance it is because Christ and his benefits are a free gift to us and we come to accept this grace as condemned sinners with confession of our undeservings and ill deservings with confession that eternal wrath might justly be our portion For God lets none go out of the first covenant till they have subscribed to the Justice of it felt sin and know what is the smart of it And then a thankful acceptance it is For so great a benefit as pardon and life should not be entertained but with a grateful consent and a deep sense of his love who doth so freely save us Surely Christ cannot should not be received into the heart without an hearty welcom and cordial embracings And 't is a fiducial consent such as is joined with some confidence For there is confidence or trust in the nature of faith and cannot be separated from it and without it we are not satisfied with the truth of the offer nor cannot depend upon Gods word Eph. 1.13 And this is joined with a giving up our selves to him or to God by him For he is our Soveraign and Lord as well as our Saviour Col. 2.6 Acts 5.31 Him hath God exalted to be a Prince and Saviour for to give repentance to Israel and forgiveness of sins 2 Pet. 3.2 The Apostles of our Lord and Saviour And we must be contented to be conducted to the unseen glory in his own way Besides in this remedying law of grace he cometh to us as the Physician of our Souls and we must own him as such and rest upon his skill and suffer him to apply his sharpest plaisiers and take his bitterest Medicines which are most ingrateful to flesh and blood Lastly 'T is a return to God to injoy please and glorify him which is our main business and therefore we must yield up our selves to the Lord with an hearty consent of subjection to be guided ruled and ordered by him 7thly All those that repent and believe have Remission and Justification by Christs Satisfaction and Merit given to them So that they are become acceptable and pleasing unto God For Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 And God having by a sin offering condemned sin in the flesh the Righteousness of the Law is fulfilled in us That is such a Righteousness as satisfieth the Law so that we shall be able to stand in the Judgment which without we could not Psal. 130.3 4. If thou Lord shouldst mark Iniquities Oh Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no man living be Justified But why Upon a twofold account You have a Righteousness to plead to exempt you from the penalties of the Law And you have the conditions of the new Covenant to plead to intitle you to the privileges of the Gospel Christs merits and satisfaction as a sinner impleaded and faith and repentance as the condition VSE 1. Let us propound this to our faith That Christ was made sin for us that we might be the Righteousness 〈…〉 'T was agreed between the Father and the Son that if he would be sin 〈…〉 for sin we should be made free from sin and death and live by him See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand By this one offering Christ 〈…〉 as much honour to God as our sin took from him And therefore now justice being satisfied grace hath a free course Therefore this should comfort us against the guilt of sin Christs sacrifice is sufficiently expiatory
weaknesses when our habitual aversation from God is not yet cured and of our unpreparedness for service when we have not the general and most necessary preparation are not yet come out of the carnal estate 3. In order to our future injoyment of God and that glory and blessedness which we expect in his Heavenly Kingdom None but new creatures are fit to enter into the new Jerusalem T is said John 3.3 Except a man be born again he shall not sâ—e the Kingdom of God Seeing is put for injoying He shall not be suffered to look within the vail much less to enter Man neither knoweth his true happiness nor careth for it but followeth after his old lusts till he be new moulded and framed By nature men are opposite to the Kingdom of God it being invisible future spiritual mostly for the Soul now men are for things seen present and bodily the interest of the flesh governeth them in all their choices and inclinations and how unmeet are those for Heaven In short our frail bodies must be changed before they can be brought to Heaven We shall not all die but we shall all be changed saith the Apostle If thy Body must be changed how much more thy Soul It that which is frail much more that which is filthy If bare flesh and blood cannot enter into Heaven till it be freed from its corruptible qualities certainly a guilty Soul cannot enter into Heaven till it be freed from its sinful qualities Use 1. To inform us 1. How ill they can make out their interest in Christ that are not sensible of any change wrought in them they have the old thoughts and old discourses and the old passions and the old affections and old conversations still the old darkness and blindness which was upon their minds the old stupidity dulness deadness carelesness upon their hearts knowing nothing regarding nothing of God the old end scope governeth them to which they formerly referred all things if there be a change there is some hope the Redeemer hath been at work in our hearts You can remember how little savour you had once for the things of the Spirit How little mind to Christ or holiness How wholly given up to the pleasures of the flesh or profits of the World What a mastery your lusts had then over you and what an hard servitude you then were in Titus 3.3 Serving divers lusts and pleasures Is the case altered with you now If it be your gust to fleshly delights is deadned and your Soul will be more taken up with the affairs of another World The drift aim and bent of your lives is now for God and your Salvation and your great business is now the pleasing of God and the saving of your Souls And now you are not Servants to your fleshly Appetites and Senses or things here below but Masters Lords and Conquerors over them but in most that profess and pretend to an Interest in Christ there is no such change to be seen You may find their old sins and their old lusts and the old things of ungodliness are not yet cast off such rubbish and rotten building should not be left standing with the new Old leaves in Autumn fall off in the Spring 2. It informeth us in what manner we should check sin by remembring 't is an old thing to be done away and how ill it becometh our new state by Christ. 2 Pet. 1.9 Hath forgotten that he was purged from his old sins Former sins ought to be esteemed as rags that are cast off or vomit never to be licked up again if we are and do profess or esteem our selves to be pardoned we should never build again what we have destroyed and tare open our old wounds So 1 Pet. 1.14 Not fashioning your selves to the former lusts of your ignorance We should not return to our old bondage and slavery So 1 Cor. 5.7 Purge out therefore the old leaven that ye may be a new lump The unsuitableness of it to our present state stirreth up our indignation What have I any more to do with idols Hosea 14.8 Worldly things are pleasing to the old man Use 2. Have we this evidence of our being in Christ that we are made new Creatures 1. Have we a new mind A new creature hath a new sight of things looketh upon all things with a new eye seeth more odiousness in sin more excellency in Christ more beauty in holiness more vanity in the World than ever before Knowing things after the flesh bringeth in this discourse about the new creature in the Text. A new value and esteem of things doth much discover the temper of the heart If thou esteemest the reproach of Christ Heb. 11.26 Esteemest the decay of the outward man to be abundantly recompensed by the renewing of the inward 2 Cor. 4.16 A new creature is not only changed himself but all things about him are changed Heaven is another thing and earth is another thing than it was before he looketh upon his Body and Soul with another eye 2. As he hath a new mind and judgment so the heart is new moulded The great blessing of the covenant is a new heart Now the heart is new when we are inclined to the ways of God and inabled to walk in them There is First a new inclination poise or weight upon the Soul bending it to holy and heavenly things This David prayeth for Psa. 119.36 Incline my heart to thy Testimonies and not to Covetousness And is that preparedness and readiness for every good work which the Scripture speaketh of 2. The heart is inabled Ezek. 36.27 I will put a new Spirit into you and cause you to walk in my ways wherefore is a new heart and a new strength of grace given but to serve God acceptably with reverence and godly fear Heb. 12.28 For the Kingdom of God standeth not in word but power 3. New actions or a new conversation called walking in newness of life Rom. 7.4 A Christian is another man There is not only a difference between him and others but him and himself He must needs be so For he hath first a new principle the Spirit of God As their own flesh before John 3.6 Now his heart is suited to the Law of God Heb. 8.10 I will put my Laws into their minds and write them on their hearts And Eph. 4.24 And that ye put on the new man which after God is created in Righteousness and true Holiness Secondly A new rule and therefore there must be a new way and course Gal. 6.15 16. For in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature And as many as walk according to this rule peace be on them and mercy and upon the Israel of God And Psal. 1.2 But his delight is in the Law of God and in that Law doth he meditate day and night As their internal principle of operation is different so the external rule of their conversations