Sermons Volume 2

SERMON XXIII.

Doct. THAT a blessed eternal Life is the final Reward of those that have their Fruit to Holiness.

• I. What this Eternal Life is.
• II. The Reasons why this is our final Reward.

I. What Eternal Life is. Though it be better industriously to seek after it, than scrupulously to inquire into the Nature of this excellent Benefit; yet because unknown things have not such a power and efficacy to quicken our desires, let us know as much of it as we can. Indeed future things are but darkly spoken of e're they be accomplished, we are told, Prophecy is but in part, 1 Cor. 13.9. Our knowledge of these things is but imperfect, our apprehensions are suitable to the state we are in, which is a state of imperfection; but yet they are not altogether useless, but fitted to our benefit. Before the coming of Christ in the Flesh, the Mysteries of the Christian Religion were but darkly revealed to what they were afterward; but yet they were such, as were comfortable, and gave them some kind of sight of Christ before his Exhibition to the World, enough to engage them to live in the expectation of the Messiah: So here we have apprehensions fitted to the use of Travelers, and such as may encourage us in our heavenly course, and raise an expectation in us. Briefly I shall show three things:

• 1. It is Life.
• 2. It is a good and happy Life.
• 3. It is an endless and eternal Life.

1. It is Life both in Soul and Body; in Soul, Psal. 22.26. Your heart shall live forever: and again, Psal. 69.32. Your heart shall live that seek God. In Body, 2 Cor. 4.10. Always bearing in our bodies the dying of our Lord Jesus Christ, that the life of Jesus also might be manifested in our body ; that is, we are continually ready to be put to death for Christ's sake, that at length we may receive the effects of his quickening Power in rising from the Dead to the Life of Glory; so Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things to himself. Well, this we know then, that the party must subsist and live after death, otherwise he is incapable to enjoy God, and the Blessedness of that Estate; and he must subsist in Body and Soul, otherwise he is not the same person, if he were all Spirit, and had no Body at all; for if his Body were utterly perished, and his Soul were changed into the Nature of Angels, which were never destinated to be conjoined to Bodies, this were not altogether the same Being; for it is not he that is glorified or debased, but some other thing. Well then, he that now serveth God shall then live, but in another manner than he now liveth.

1. Compare it with Life natural. This Life is a fluid thing, that runneth from us as fast as it cometh to us; but that is eternal. Besides, here we are exposed to many troubles in an uncertain world, Gen. 47.9. Few and evil have the days of the years of my life been ; there is full rest and peace, Rev. 14.13. Blessed are the dead, which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labors, and their works do follow them. The supports of this Life are base and low, it is called, The life of our hands, Isa. 57.10. most men labor hard to maintain it, but there we are above these necessities. Once more, the Capacities of this Life are narrow, every strong Passion overwhelmeth us, the Disciples were not able to bear the glory of Christ's Transfiguration, Mat. 17.6. When the disciples heard it, they fell on their faces, and were sore afraid. Alas! strong winds soon overset weak Vessels; if God should give us but a taste or glimpse of that Blessedness which is reserved for us, we are ready to cry out, Enough, Lord! we can hold no more: but there we are fortified by the Glory we enjoy, and the Object strengthens the Faculty.

2. Compare it with the Life of Grace, which puts us into some degree of Communion with God; but this doth not exempt us from miseries, rather sometimes exposeth us to them, 2 Tim. 3.12. Yea and all that will live godly in Christ Jesus shall suffer persecution. Yea we often provoke God to hide his face from us, all tears are not yet wiped from our eyes; our sins breed not only doubts of God's Love, but put us under a sense of his Displeasure, Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. Though we have obtained the Life of Grace, we are not yet got rid of the Body of Death, and that is matter of continual groaning, Rom. 8.23. And not only so, but ourselves also which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, viz. the redemption of our body. Here we serve God at a distance, in some remote service; there we are present with the Lord, and immediately before the Throne, Rev. 7.15. Therefore are they before the Throne of God, and serve him day and night in his Temple. Here we enjoy God in the Ordinances, at second or third hand; there face to face, 1 Cor. 13.12. For we see but through a glass darkly, then face to face: here in part, we do not enjoy so much, but more is lacking; but then we shall be satisfied with his Image, Psal. 17.15. As for me, I will behold thy face in righteousness, I shall be satisfied, when I awake, with thy likeness. That which attaineth its end is perfect and blessed, there needeth no more to make us happy, for the most perfect Estate excludeth all want and indigency, here is still some want, but there is none.

2. It is a good and happy Estate. I prove it,

1. From the Nature of it; they that live this Life see God and enjoy God. There is some last End of man's Life, and therefore some chief good. There are intermediate Ends, therefore there must be a last End, we must stop somewhere: as suppose I eat for strength, my strength must be employed to some End, is it for the service of others? or myself? or God? not for myself, for then I eat that I may have strength to labor, that I may eat again: not for others, non nescitur aliis moriturus sibi: then for God who is man's chief good, Gen. 15.1. Fear not, Abram, I am thy shield, and thy exceeding great reward. Psal. 16.5. The Lord is the portion of my inheritance and of my cup. Psal. 36.9. For with thee is the fountain of life; in thy light shall we see light. There is all good in God, and beyond God nothing is to be desired; without him the Soul is never satisfied, but having him we are perfectly satisfied, and our desires acquiesce, as in their proper Center of Rest. Well then, our enjoyment of him is our proper Happiness: certainly man's Felicity must agree with the noblest part of a man, his Soul, that his noblest Faculty may be exercised in the noblest way of operation about its most noble Object: every living Creature desireth good, but their highest way of perception being sense, it is sensible good; but Man being endowed with Reason and Understanding, must have some spiritual good before his desires can be perfectly satisfied, a good it must be for our Souls: Now the noblest Object the Soul is capable of is God, and the noblest Faculties of our Souls are Understanding and Will, the noblest Operations are therefore Knowledge and Love: Love is either Desire or Delight, Desire noteth a deficiency, or some imperfect possession; Joy or Delight is the repose of the Soul in what is already obtained. So then the noblest Acts are Sight, Love, and Joy, which assisted by the Light of Glory are now most perfect in degree, as being assisted by the Light of Grace they were true in their kind. Well then, put all together, a living reasonable Creature is admitted to the Sight and Love of God in the highest way he is capable of.

2. The End must be somewhat better than the Means. The Means is having our fruit to Holiness, the End is everlasting Life; this Life exercised in Holiness is the Way, that the Home; this the Race, that the Goal; this the Warfare, that the Crown; this the Labor, that the Reward; this the Means, that the End. Here we have the Beginning and First-fruits, there the whole Crop and Harvest. Now an holy Man is here united to God, 1 Cor. 6.17. He that is joined to the Lord, is one Spirit, therefore there the Union is greater and more close; for God will be all in all, 1 Cor. 15.28. Here an holy Man knoweth and seeth God by Faith, Joh. 17.3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent: and, 2 Cor. 5.7. For we walk by faith, not by sight ; therefore there the Vision is more clear, 1 Joh. 3.2. We shall see him as he is. Here he is renewed according to the Image of God, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory: therefore there shall be another manner of transformation, 1 Joh. 3.2. Then we shall be like him, for we shall see him as he is. Here he enjoyeth Communion with God, 1 Joh. 1.3. Truly our fellowship is with the Father, and with his Son Jesus Christ: there it shall be more full and uninterrupted. Here he rejoiceth and delighteth himself in God, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple: there more especially, when there shall be nothing to divert that delight, and the participation of his benefits shall be more full. Here he promoteth the glory of God, and setteth forth his Praise, either by way of design, making that his scope, 1 Cor. 10.31. Whether therefore ye eat, or drink, or whatsoever you do, do all to the glory of God: or of Resemblance, 1 Pet. 2.9. Ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvelous light. Eph. 1.12. That we should be to the praise of his glory, who first trusted in Christ: there his whole work is to laud and praise God, and he doth more perfectly resemble him, there being nothing to obscure his Image.

3. It is an endless and everlasting Life. Such as are once possessed of it, shall never be dispossessed again. If man be designed to enjoy a chief good, and this chief good must content all our desires, it must also be so firm, and absolutely immutable, as to secure us against all our fears; for a fear of losing would disquiet our minds, and so hinder our Blessedness. Now that there is no fear of that, let us consider what may be said concerning the firmness of it.

• 1. On God's part.
• 2. On the part of the Blessed.

1. On God's part, it standeth on three strong Foundations.

• First, The infinite Love of God, which is from Eternity to Eternity, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting to them that fear him, before the world was, and when the world shall be no more.
• Secondly, The everlasting Merit of Christ, which never loseth its force and effect, Heb. 9.12. Having obtained eternal redemption for us: not that Christ is always propitiating God by a continued Sacrifice, no, the work was once done in a short time, but the virtue of it is of everlasting continuance.
• Thirdly, The unchangeable Covenant, so Heb. 13.20. Now the God of peace, that brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting Covenant. Though the Covenant made with Israel was abolished, yet this continueth forever, and shall never be altered, because it was able to reach the end for which it was appointed, which is the eternal Salvation of man: that was a temporary Covenant, this eternal.

2. On the part of the Blessed, who being once admitted to the sight of God, cannot anymore cease from the Love of God, or be subject to Sin. Heaven is a Paradise, where the flowers that grow are incorruptible and undefiled, and never fade away, 1 Pet. 1.4.

II. The Reasons of it, why this is our final Reward.

1. Because this is the End to which they are appointed, everything hath its end and final perfection, for God made nothing in vain: Now inanimate things tend to such an end, as they are appointed unto by God's over-ruling Providence; such things as have a self-moving Principle, as Beasts, they are carried to their end by Instinct, Appetite, or natural Inclination: those things which have Reason and Knowledge, foreseeing the End, order the Means thereunto, they know the End, choose the Means, as mere men, they seek to be happy; and Christians who are holy Men, seek to be most like him who is holy and happy. Now then, since whatever acteth, acteth for an End, they that have their fruit to Holiness, have their End everlasting Life. A capacity of an endless Blessedness doth difference a Man from the Beasts that perish; a disposition to it doth difference the Saints from the ungodly; and the fruition of it at length doth difference the glorified from the damned.

2. God's Government requireth it. The wisest Lawgivers could not devise any other means to make men good besides Poena & Praemium, Punishment and Reward. For in the right Dispensation of these two the Life of Government doth consist. Indeed many Laws do more incline to Punishments than Rewards, for Robbers and Manslayers death is appointed; but the innocent Subject hath only this reward, that he doth his Duty, and escapeth these punishments. In few Cases doth the Law promise a Reward, the reason is, because Fear is a greater and more commodious Engine of human Government than Love; and inflicting Punishment is the proper work of Mans Law, for its end and use is to restrain evil. But God's Law propoundeth Rewards equal to the Punishments, because the use of God's Law is to guide men to their proper Happiness. It is Legis candor, the Equity and Favor of Mans Law to speak of a Reward, it commands many things, forbids many things, but still under a Penalty, ex malis moribus nascuntur Leges, to restrain evil is its natural work: But God's Covenant being ordered for another end, doth not only threaten Sinners, but promise life to the holy, and these Threatenings and Promises carry a proportion to God's Nature, eternal Life on the one hand, and eternal Death on the other, Deut. 30.15. See I have set before thee this day life and death, good and evil: and Mat. 25.46. These shall go away into everlasting punishment, but the righteous into life eternal. There are nowhere such dreadful Punishments and such bountiful Rewards, as are propounded to us Christians, eternal Punishment is the reward of the disobedient, and eternal Life is the Privilege of the holy. Which by the way is a great shame, that we should be so defective in good, so fruitful in evil, less observant of the Laws of the Universal King, than the Subjects of any Prince. How often do we pawn our hopes of everlasting Life upon less occasions, than Esau did his Birthright, and set Christ at a lower price than Judas did?

3. All that have their fruit to Holiness are capacitated for this blessed Estate.

First, They earnestly desire this blessed Estate, they hunger and thirst after righteousness, after a larger measure of God's sanctifying Grace, or likeness to God, Mat. 5.6. The thirst after Honor, Greatness, and Preferment in the World are tortures to the Soul, wherein they are harboured; but they that thirst after more Holiness, shall be satisfied.

Secondly, They are prepared for it. For purity of heart is the root whereof Happiness is the fruit, Mat. 5.8. Blessed are the pure in heart, for they shall see God.

Thirdly, They have the Pledge and Earnest of it, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of his Spirit in our hearts: and, 2 Cor. 5.5. Now he which hath wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit. The sanctifying Spirit is given us by God, as the Earnest of the Glory which he will give us, for it is the seed of it, and breedeth an inclination thereunto.

Use 1. If this be the Reward of the Holy, then it informeth us, That certainly there is such a thing as everlasting Life and Happiness; for God would not feed us with Fancies, or flatter us into a Fools Paradise.

1. The Nature of Man showeth it, why else did he make a reasonable Creature? Man of all Creatures would be most miserable, if obnoxious to so many infelicities, and were not capable of true Happiness some way or other. Certainly he made him to be happy; is it to be happy here? in what? here is no happiness: is it in eating, drinking and sleeping? these are to strengthen us for our service which tendeth to our end: better be without meat, if we could be without the need of it, as it will be hereafter, 1 Cor. 6.13. Meats for the belly, and the belly for meats; but God shall destroy both it and them. Beasts have not the cares and sorrows of mind that man hath to get and keep what they need. Wherein then lieth the dignity of Men above the Beasts? Surely there is a Life to come.

2. The Government of God showeth it; why doth he use such Methods by his Precepts and Promises, but to bring us to our eternal End? Why hath he required moral Duties of Temperance, Sobriety, Contentation with a little; such Evangelical Duties of Self-denial, Obedience to Christ; such instituted Duties, as Praying, Hearing, Sacraments, and Seriousness in all; such constant diligence in his Service, but that by all these we might come to the blessed Hope? Believers use them to these Ends, Acts 26.7. Unto which promise the twelve Tribes instantly serving God day and night hope to come: and Phil. 3.14. I press toward the mark for the prize of the high calling of God in Christ Jesus.

3. The Graces planted in us by his Spirit show it. What use is there for Faith and Hope, if there be no Object to be believed and hoped for, Heb. 11.1. Now faith is the substance of things hoped for, and the evidence of things not seen. As the Apostle saith, Our preaching is in vain, and your faith is also vain, 1 Cor. 15.14. Now is Faith and Hope a dotage? and the whole Doctrine of the Gospel a Forgery? and all the sufferings which God's Servants have endured for him a mere frenzy and madness? Surely then there is a Reward, and an everlasting Reward for the righteous.

Use 2. To persuade us,

1. To have our Fruit to Holiness. Heaven is the perfection of what is begun by Sanctification, and the more we increase in it, the more our Right is clear. Let us labor therefore to be thoroughly sanctified, and to fill our lives with the fruits of Holiness. Heaven is described to be the inheritance of the sanctified by the faith which is in Christ Jesus our Lord, Acts 26.18. the sanctified is there put for the perfected. Our Blessedness is in a fair progress, when we are drawn from caring for the body to the saving of the Soul, from things earthly to heavenly, from the life of the World to the life of God: in a word, from Sin to Holiness.

2. To fix your hearts more in the hope of eternal Life. It is the want of this hope that maketh men swerve from Holiness, some want it in Habit, some in Act.

First, Some want it in Habit, because they want Faith; for no men will look for that which they do not believe. Now these wallow in sin and filthiness, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. He that is blind as to heavenly things, which lie at a distance, can never purify his heart. nor walk holily; for they will not trouble themselves with it. On the contrary, 1 Joh. 3.3. He that hath this hope in him, purifieth himself, even as he is pure.

Secondly, Some want it in Act, do not revive upon themselves the remembrance of the blessed Hope, or keep their hearts in Heaven as much as they should do, because they lose their taste, or suffer it to be interrupted and deadened by worldly cares and voluptuous living. When the heart runneth out inordinately after secular ends and contentments, our affections are estranged from heavenly things, alas! we presently find the inconvenience, we lose our taste of the powers of the World to come; so also by negligence and carelessness. Now a good Christian should always stand with his loins girt, and lamps burning, looking for his Masters coming: the Pledge and Earnest of eternal Life, which we have received, is of more worth and value than all the pleasures and contentments of the World, and should not be lost for trifles. We did rejoice at our first entrance on Christianity in these hopes, now we must keep this firm to the end, Heb. 3.6. If we hold fast the confidence, and the rejoicing of the hope firm to the end: and verse. 14. If we hold the beginning of our confidence steadfast to the end. Often draw up your hearts from things transitory to things eternal and heavenly.

Use 3. Direction to us in the Lord's Supper. We come to this Duty to bind ourselves to two things.

First, To have our Fruit to Holiness, as those who are free from sin, and are become his by Covenant with him: Here we resume and ratify the Vow made in Baptism, and so we are, (1.) to arraign, accuse and judge ourselves for our former neglect, that we have made no more progress in purifying our Souls, and fitting ourselves for the eternal Estate; (2.) to beg pardon of God, with promises of greater diligence for the future; (3.) to implore the special aid and assistance of God's Spirit, for the better performance of what we promise; (4.) we are to obtain it by the means of Christ's Sacrifice and Intercession, Who by one offering hath perfected forever them that are sanctified, Heb. 9.14. there needeth no other Sacrifice. If we thus humbly apply ourselves to God, and desire again to bind our Bond, the Duty will be comfortable to us.

Secondly, Our second general work is to revive afresh the hopes of eternal Life, and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts, that we may be fortified against the troubles of the World, and inconveniencies of our Pilgrimage, that we may not only be encouraged to do well, but to suffer evil with patience. That this Duty is a Pledge of Heaven appeareth by Christ's words, Mat. 26.29. I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Fathers kingdom. It is an Antepast of that blessed and eternal Feast, When we shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven, Mat. 8.11. And the end of both Sacraments is to prepare us for sufferings, Mat. 20.22, 23. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with. These terms show, that the Sacraments imply a preparation for sufferings; for there seemeth to be a plain allusion to both Sacraments, drinking of his Cup, and being baptized with his Baptism. Now counterballasting our Troubles with our Hopes, begets the true Spirit of Christian Courage and Fortitude: Rom. 8.18. For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Therefore here is your work, mind it, and God will bless you.

SERMON XXIV.

THESE words are the Conclusion, confirming all that the Apostle had said before in this Argument, and more especially explaining those two Clauses, That the end of sin is death, and the end of holiness is eternal life ; it is so, but with this difference, the one as Wages deserved, the other as a mere free Gift: Death follows sin by Justice, but eternal Life follows Holiness by free favor. Both branches deserve to be considered by us conjunctly and apart.

1. Conjunctly, and there we shall see, wherein they agree and wherein they disagree.

1. Wherein they agree.

1. They agree in respect of their Duration and Continuance, the Death and the Life are both endless, Mat. 25.46. These shall go away into everlasting punishment, but the righteous into life eternal.

2. As they are the final issue of • ens several ways: the one as well as the other is the fruit of men's foregoing course here upon Earth. Sin is punished by Death, and Holiness rewarded by eternal Life, Gal. 6.8. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.

3. They agree in this, that both are equally certain, for they depend upon God's unalterable Truth: he will punish the disobedient as surely as he doth reward the godly. We must not fancy a God all mercy and sweetness, he is a God of Salvation, but he will wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses, Psal. 68.21. The same Truth and Veracity of God that confirmeth his Promises, doth also infer the certainty of his Threatenings, Psal. 11.6, 7. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup. For the righteous God loveth righteousness, his countenance doth behold the upright. God is a perfect Judge, and will take order in due time with the wicked who break his Laws, and will not make use of his Mercy, their destruction shall be terrible, irresistible and remediless: but his upright Servants shall certainly reap the fruits of his Love and their own Obedience.

2. Wherein they disagree. The Text telleth you, the one is Wages, and the other a Gift. God doth not punish men beyond their deserts, that is Justice; but he doth reward men above their deserts, that is Grace: therefore he varieth the word, concerning sin it is 〈 in non-Latin alphabet 〉 Wages, which alludeth either to the hire due to the Labourer, or the Pay due to the Soldier, both are a just debt, the Labourer is worthy of his hire, when his work is ended he receives his wages; and Soldiers at the end of their service get their Pay. But of the other he faith, it is the gift of God: Sin deserveth Hell, and therefore Death is called Wages: but if eternal Life might in any fort be deserved or merited, the Apostle would not have changed his word, as he expressly doth, he doth not say Eternal Life is 〈 in non-Latin alphabet 〉 the Wages, nay he doth not say 〈 in non-Latin alphabet 〉 the Reward, which sometimes expresseth the Recompence of the Faithful, as Heb. 11.26. Having respect to the recompense of reward ; but because reward doth not always signify a reward of free bounty, he doth not use that word neither: yea neither doth he use the word 〈 in non-Latin alphabet 〉 , which properly signifies a Gift, because one kindness doth deserve another; but it is 〈 in non-Latin alphabet 〉 a gracious Gift, the Vulgar renders it Gratia Dei, 〈 in non-Latin alphabet 〉 Grace signifieth the free favor of God, 〈 in non-Latin alphabet 〉 the impression or effect of it upon us, this is a word inconsistent with all conceit of merit. But what is the reason of this difference, that the one should be Wages, the other a gracious Gift.

First, Our evil works are our own, wholly evil, therefore merit death, as work doth wages; but the good we do is neither ours, nor is it perfect, and is done by them that have a demerit upon them, that have deserved the contrary by reason of sin, and might look for punishment rather than reward.

Secondly, There is this difference between sin and obedience, that the heinousness of sin is always aggravated and heightened by the proportion of its object, as to strike an Officer is more than to strike a private person, a Judge more than an ordinary Officer, a King most of all. Thence it comes to pass, that a sin committed against God deserveth an infinite punishment, because the Majesty of God is despised: but on the other side, the greater God is, and the more glorious, the greater obligation lieth 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 itself, 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 itself 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 recompense to them, from whom they have received their Being and Education: much less can we merit ought of God, it is his mere 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 honor upon us.

Use 1. See how God doth beset us on every side: to fence and bound us within our duty, there is a threatening of eternal Death; to •• 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 ourselves to Holiness, the nearer Heaven every day, our Right is more secured, and our hearts more prepared. More particularly we have by this conjoined 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 yourselves 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 God's 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 die. 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.

Use 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 man's 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 God's 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 entered 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 die. 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 showeth 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 die 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 the presence of God, and so an exclusion from all Bliss and Glory: 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. So Mat. 25.41. Depart from me, ye cursed, into everlasting fire.

Secondly, The Pain is set forth by two Notions: Mark 9.44. The worm that never dieth, and the fire that shall never be quenched ; by which is meant the sting of Conscience, and the wrath of God, both which constitute the second Death, and make the Sinner forever miserable.

1. The sting of Conscience, or the fretting remembrance of their past folly and madness in following the pleasures of sin, and neglecting the promises of Grace. What a vexing reflection will this be to the Damned to all Eternity? And besides this,

2. There are pains inflicted upon them by the wrath of God, and the Body and Soul are delivered over to eternal Torments: Mat. 25.41. Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. There is no Member of the Body, or Faculty of the Soul, but feeleth the misery of the second Death; for as no part is free from sin, so none from punishment: in the second Death the pain lieth not in one place, head or heart, but all over; and though in the first Death, the more it prevaileth, the more we are past feeling; yet in this death there is a greater vivacity than ever; the capacity of every sense is enlarged, and made more receptive of pain. While we are in the Body, vehemens sensibile corrumpit sensum, the sense is deadened, the more vehemently and violently the object striketh upon it; as the Inhabitants about the fall of Nile are deaf with the continual noise: too much light puts out the eyes, and the taste is dulled by custom; but here the capacity is not destroyed by feeling, but improved. As the Saints are fortified by their Blessedness, and happily enjoy those things, the least glimpse of which would overwhelm them in the World; so the wicked are enabled by that power that torments them, to endure more, and all this is eternal without hope of release or recovery.

II. This Death is Wages, a Debt that will surely be paid; for it is appointed by the Sentence of God's righteous Law. Now here we must consider,

• 1. The Righteousness of it.
• 2. The Certainty.

1. The Justice and Righteousness of it; for many make a question about it upon this ground, because between the work and the wages there must be some proportion: now how can an Act done in a short time be punished with eternal Death, or everlasting Torments. I answer,

1. We must consider the Object against whom sin is committed, it is an offense done against an infinite Majesty. Now sinning willfully against the infinite Majesty of Heaven, deserveth more than anything done against a man can do: 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? Sins against men are not so great as sins against God, and the reconciliation and satisfaction is more easy.

2. Consider the Nature of Impenitency in Sin.

1. Their great unthankfulness for Redemption by Christ, they forsook their own mercies, and God's healing grace to the last: Joh. 3.19. This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. Heb. 2.3. How shall we escape, if we neglect so great salvation? And then when they are in Termino, there is no further Trial, their time and day of Grace is past.

2. God offered them eternal Life, and then their foolish choice is justly punished with eternal Death. Every sin includeth a despising of eternal Life: for rather than men will leave their brutish and sordid pleasures, that they may live an holy life, they will run this hazard, the loss of that eternal Life which God offereth, and the incurring these eternal pains which he threateneth. This immortal happiness far exceedeth all those base pleasures, for which they lose their Souls. Well then, man willfully exchanging his everlasting Inheritance for momentary and transient pleasures, becometh the Author of his own woe, whilst he preferreth such low things before God's eternal joyful presence.

2. The Certainty. This Debt will be paid, if we consider,

1. The Holiness of God's Nature, which inclineth him to hate sin and sinners: Psal. 5.4, 5. Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight, thou hatest all the workers of iniquity. They that take pleasure in sin, God cannot take pleasure in them, and if they will not part with sin, God and they must part; and therefore if they will do sins work, all that sin bringeth to them, by way of stipend, is everlasting separation from the presence of God, that is, implacably adverse to all that is evil; and though he hath prepared a place where the holy may dwell with him, yet he cannot endure the wicked should be so near him.

2. His Justice moveth him to punish it. As Holiness belongeth to his Nature, so his Justice to his Office: his Holiness is the fundamental Reason of punishing the wicked, his Justice is the next Cause. His Holiness is indeed the fundamental Cause, as appeareth by the fears of Sinners: 1 Sam. 6.20. And the men of Bethshemesh said, Who is able to stand before this holy God? And by the security of Sinners, Psal. 50.21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but the nearest Cause is his Justice as Rector of the World, declared both in his Laws and Providence: Rom. 1.32. Who knowing the judgment of God, that they which commit such things, are worthy of death, &c. Gen. 18.25. Shall not the Judge of all the earth do right?

3. His unalterable Truth, which is firmer than Heaven and Earth: if he threaten, will not he accomplish? The truth of his Threatenings is as unchangeable as the truth of his Promises, for in both God is one, 1 Sam. 15.29. The strength of Israel will not lie, nor repent; for he is not as man, that he should repent: it is spoken in the case of deposing Saul for his disobedience to God. The doubt is this, God's Threatenings do not always foretell the Event, they show the merit, but not the event. I answer: The object is changed, but God remaineth forever the same: if from impenitent we become penitent, we are not liable to his Threatenings, but objects of his Grace, and capable of the benefit of his Promises: a man walking in a room upward and downward, hath sometimes the wall on his right hand, sometimes on his left; the wall is in the same place, but he changeth posture.

4. His irresistible Power. God is able to inflict these punishments upon them, Deut. 32.39. There is none that can deliver out of my hand. 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. Rom. 9.22. What if God willing to show his wrath, and to make his power known. We cannot conceive what God is able to do in punishing Sinners, but the event declares it.

Use 1. Information.

1. That Believers need to consider the Fruit of Sin, that thereby they may be moved to fears of God, and more careful avoiding of sin. They are not to think of it in a slavish tormenting way, as if God desired the Creatures misery; no, they are warned of it, that they may escape it: though Love must be the chief Spring and Principle of our Obedience, yet Fear hath its use; the Threatenings declare the Holiness of God, as well as his Promises; and we need to know his hatred to Sin, as well as his love to Righteousness, to breed an awe in us.

2. It showeth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses: Deut. 29.19. And it come to pass, when he heareth the words of this Curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst. They take from God the honor of his Holiness, Justice and Truth; God's glory is advanced in the World by Acts of Justice as well as Acts of Mercy: and besides they open a gap to all impiety.

3. That all sins are in their own nature mortal; for the wages of sin is death. In comparison some sins are greater than others, and so more deserving punishment; but simply and considered by themselves, all are mortal, if not in the issue and event, yet in their own nature. God pardoneth the Penitent, their sins are not deadly in the event, but they deserve damnation in their own nature. There are sins of infirmity, and willful sins; but nothing should be light and small to us, that is committed against the great God. Some are lighter, some are heavier, but all are in their nature damnable, they are a breach of the Law of the eternal God. Though the Gospel reacheth out mercy to penitents, offering to them pardon of sins, and eternal Life, yet all deserve damnation, and were it not for Christ and the new Covenant, we should not be a moment out of Hell.

Use 2. Direction.

1. To the Impenitent, that yet go on in their sins. O repent of it speedily, and cast out sin as we do fire out of our bosoms, and sleep not in the bonds of iniquity, Your damnation sleepeth not, 1 Pet. 2.3. You are invited earnestly, Ezek. 18.30. Why will ye die, O house of Israel? O then pass from death to life; if you ref •• e this Call, you do in effect love death, Prov. 8.36. He that sinneth against me, wrongeth his own soul: all they that hate me, love death. By refusing Christ and nourishing sin, you nourish a Serpent in your bosoms, and embrace the flames of Hell-fire; therefore betimes seek a Pardon.

2. To the penitent Believers; three things I have to press upon them,

First, Consider what cause we have to admire and magnify the riches of God's Mercy in our Redemption by Christ, by whom sin is taken away, and the consequent of it eternal death, and who also hath taken the punishment of it upon himself: Isa. 53.4▪ 5. Surely he hath born our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted. But he was wounded for our transgressions, he was bruised for our sins, the chastisement of our peace was upon him, and by his stripes are we healed.

Secondly, Never return to this slavery again, for you see what a dangerous thing sin is; when you indulge sin, you lay hold on death itself, therefore fly from it as from the gates of Hell, and from all means, instruments, occasions and opportunities that lead to it; and when Satan showeth you the bait, remember the hook, and counterbalance the pleasures of sin, to which we are vehemently addicted, with eternal pains, which are the fruit of it. Now shall we run so great an hazard for poor, vain and momentary delights? It is sweet to a carnal heart to please the flesh, but it will cost dear. Now shall we sell the birthright for one morsel of meat? Heb. 12.15. and hazard the loss of the Love of God for trifles?

Thirdly, Take heed of small sins, they are breaches of the eternal Law of God. They that do not make great account of small sins, will make but small account of the greatest; for he that is not faithful in a little, will be unfaithful in much. There are many forcible Arguments to deter us from small sins: partly, because it is more difficult to avoid them, they do not come with such frightning awakening assaults, as the greater do: partly, because being neglected, they taint the heart insensibly, and men look not after their cure: partly, because they do prepare and dispose to greater offenses▪ as the little sticks set the great ones on fire: partly, because with their multitude and power they do as much hurt the Soul, as great sins with their weight, minuta sunt, sed multa sunt: lastly, because they are in their own nature mortal. Therefore dash Babylon's Brats against the stones. In short, small sins are the Mother of great sins, and the Grandmother of great punishments. Lots Wife was turned into a Pillar of Salt: the Angels were cast out of Heaven, Adam thrust out of Paradise.

Second Branch. But the gift of God is eternal life through Jesus Christ our Lord.

Doctrine. That eternal Life is God's free and gracious Gift to the Sanctified.

What eternal Life is, we shown before; it is the full fruition of eternal Joys without any possibility of losing them.

Here is,

• 1. The Donor, God.
• 2. The meritorious and procuring Cause, Jesus Christ our Lord.
• 3. The Parties qualified, Those that have their fruit to Holiness.

1. On God's part, a Gift, not a Debt, as Wages is to the Servant or Soldier, but 〈 in non-Latin alphabet 〉 a gracious Gift. Though we should serve God a thousand years, we cannot merit to be one half day in Heaven, there it is a Gift to those who do most exactly persevere in Holiness, the best have no other Claim, but the Mercy of the Donor.

• 1. It is the freest Gift.
• 2. It is the richest Gift.

1. It is the freest Gift, God payeth more than is our due. To punish men beyond their desert is injustice; but to reward men beyond their deserts, is not contrary to Justice, for it is an Act of Mercy.

First, It is greater than any merit of ours, because it is the eternal enjoyment of the ever blessed God, and so far beyond anything that we can do. Finite things carry no proportion to an infinite reward.

Secondly, Our works are many ways imperfect, and so we may expect punishment rather than reward. Mercy is our best Plea, when we come to consider the Case between God and our Consciences: Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life.

2. It is the richest Gift. What can God give us more than himself?

2. On Christ's part, it is a Purchace. We have it upon the account of his Merit and Intercession, and it is conveyed to us by his free Promise.

1. Upon the account of his Merit and Intercession we have both the preparations, and the Gift it s • lf. Justification, which is the foundation of it, Rom. 5.18. By the righteousness of one the free gift came upon all men unto justification of life: Sanctification is the beginning and introduction into it, Tit. 3.5. 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: The first we have by the Merit of his Death and Obedience, Rom. 3.24. Being justified freely by his grace, through the redemption that is in Christ Jesus: The second is wrought in us freely by his Spirit, eternal Life itself, Heb. 9.15. That they which are called, might receive the promise of eternal inheritance.

2. It is conveyed by his Promise, 1 Joh. 2.25. And this is the promise which he hath promised us, even eternal life.

3. The Parties qualified, Those that are sanctified. The freedom of this Gift doth not exclude Qualifications. Holy men have a just Title to eternal Life, but they do not deserve it, none but the holy have it; but there is no intrinsic worth in what we do to deserve it, no such meritorious influence as may alter the freeness of it.

Use 1. With Faith in Christ you must join Holiness. What will encourage us to live an holy Life, if this will not? Through many hindrances by the way from the Devil, the World, and the Flesh, yet thus we tend to eternal Life.

Use 2. Acknowledge the freeness of it. It is most worthy of God, though we are every way unworthy of it; it is the effect, not of our Holiness, but the Lord's Grace; none obtain it without Holiness, yet not for Holiness.

Use 3. To show us how happy the Children of God are.

• 1. Happy in the Lord, whom they serve, God and Jesus Christ.
• 2. Happy in the reward of their Service, Eternal Life.
• 3. Happy in the manner of their Reward, 〈 in non-Latin alphabet 〉 , which may be considered in three instances.

1. Their destination thereunto by Election, Luke 12.32. Fear not, little flock, it is your Fathers good pleasure to give you the Kingdom.

2. In our Conversion, Regeneration, or effectual Vocation, the beginning of eternal Life.

3. In our Coronation, when the full possession of eternal Life is given to us. All these are the free Gift of God in Jesus Christ, not procured or merited by any special Acts depending on mass free Will.

A TABLE Of the Principal Matters contained in the Sermons on Romans 6.

A.
• ABstain, it is not enough that we abstain from evil, but we must do good pag. 72
• Access to God, the fruit of Holiness 145
  • What hinders it ibid.
• Activity in the ways of Righteousness, and the ways of sin, resemblance between them in our (1) Solitude, (2) Industry, (3) Promptness, (4) Resolution, (5) Progress 128, 129
  • Reasons why it should be so 129
• Acts, our Acts depend on Christ 25
• Amiableness of a life spent in God's service 143
• Antinomian Doctrines consuted 7
• Appearance of evil to be avoided 100
• Appetite sensual, sin proceeds from the inordinacy of it 62
• Armor Christian, the parts of it described 103

B.
• BAptism sealeth the new Covenant to us 18
  • Faith and Repentance solemnly professed in Baptism 6
  • Represents to us Christ's Death and Resurrection 17
  • Is a public profession of our Communion with Christ's Death and Resurrection 19
  • How we are buried with Christ in Baptism 14
  • Mystical Union signified and sealed in Baptism. Vide Union. 23
  • Obligeth us to die to sin 2
  • And to a new life 19, 24
  • How Baptism obligeth us to walk in newness of life 17
  • How it is to be improved 13
  • The Rite of Dipping, why not retained 14
• Believing, the necessity of believing, that if we be dead with Christ, we shall live with him 46
  • The grounds of believing a blessed future state in Heaven 46, 47
  • The profit of believing this 47
• Body, why mentioned as the seat of sin 67
  • What care we should take to employ our Bodies in God's service 73
  • Mortal Body. Vide Mortal.
• Body of sin, what is meant by it, and the reason of the expression 30
  • In what sense it is said to be destroyed ibid.
• Burial of Christ, why Christ must be buried 17

C.
• CHange, a great change wrought in all that are brought home to God 125
  • What this Change is 142
  • The effects of this Change 143
  • One great Change is change of Masters Vide Masters. 125
  • Those that are changed must away with their sinful life 131
• Choice of Masters of great concernment to us 111
  • Whom we ought to choose for our Master 115
  • What should guide us in this Choice Vide Masters. 111
• Communion with God here, the fruit of Holiness 145
• Communion with Christ's Death, what a signifies 8
• Complaining, great deceit of the heart in complaining against sin without resistance 77
• Conflict spiritual, encouragements to us in our Conflict with sin 87
  • Objections answered 93
• Conformity to Christ, wherein it consists 25
  • Where there is a likeness to his Death, there will be also to his Resurrection 26
• Consent given to the service both of sin and of God 69
  • Bare Consent to God's service will not evidence us God's servants without obedience 114
• Consideration, the want of it the cause of many sins 32
• Conversion, of all spiritual mercies we should thank God for the Conversion of ourselves and others 123
  • It is the duty of converted persons to be free from sin 40
  • Other duties of converted persons 123
• Covenant. Vide New Covenant.
• Creature, how to use the Creature to God's glory 147
• Crucifixion, why the death of sin is set forth by this Notion 29
  • How the old man is crucified with Christ Vide Dead with Christ. ibid.
• Custom in sinning takes away all tenderness of Conscience 102

D.
• DEad with Christ, what it is to be dead with Christ 42
  • Who are dead with Christ 43
  • A Condition necessary to obtain subsequent Grace 44
  • Freedom from sin is consequent of our dying with Christ 40
  • The necessity of believing, if we be dead with Christ, we shall also live with him 46
• Dead to sin. What it is to die to sin 2
  • Exhortation to it 27
  • Motives 20
  • Directions Vide Dying to sin, and living to God. 27
• Death of Christ, the value of it 12
  • It shows the deadly nature of sin 33
  • How it mortifies sin 32
• Death eternal what it is 157
  • The terribleness of it 141
  • The sinners wages 157
  • The certain connection between it and sin 141, 158
  • The Justice and Righteousness of God in inflicting it on sinners ibid.
• Death temporal, why continued 157
  • The fruit of sin ibid.
• Deceitfulness of sin, wherein it consisteth 136
• Devil always watchful to destroy us 98
• Difference between carnal and regenerate 41
• Doctrine of the Gospel imprinted on the heart in conversion 119
  • The fruit and benefit of it 120
• Dominion of sin. As no sin in general, so no particular sin should have dominion over us 79
  • Actual and habitual what 80, 81
  • More gross or more secret 79
  • Who are they that are more openly under the Dominion of sin Vide Predominancy and Reign of sin. 79
• Duty, it is of great concernment to us to know what is our Duty 115
• Dying to sin and living to God. How we are said to die to sin, and to be alive to God through Jesus Christ 57
  • Motives to die to sin, and live to God 59

E.
• EAsie, why the work of Religion is easy to a renewed person 146
• End and means joined together 108
  • The End is better than the means 151
  • The enjoyment of God our great End ibid.
  • The End and issue of things to be often thought of 142
• Eternity of Torments of Hell, the Justice of God in them 141, 158

F.
• FAith, what it is 5
  • The difference between Faith and Presumption ibid.
  • How it preserves from sin 97
• Falling into sin, God's people may sometimes fall into scandalous sins 78
• Falls of Believers into sin punished by the withdrawing of the Spirit 37
• Fear of God, how it preserves from sin 97
• Flesh takes all occasions to indulge itself 3
  • Nor to be indulged and gratified 99
• Filthiness of sin 180
• Folly and filth of sin causeth shame Vide Shame. 138
• Free Grace, to live in sin a false inference from the Doctrine of God's Free Grace Vide Living in Sin. 2
  • Three Doctrines of Free Grace apt to be abused to licentiousness 104
  • Such Doctrines of Free Grace vindicated 106
  • Whence abuse of the Doctrines of Free Grace proceeds 2
  • How we should fortify ourselves against these abuses 7, 109
• Freedom from Righteousness, what it signifies Vide Liberty. 130
  • The servants of sin carry it, as if they were free from Righteousness 131
• Freedom from sin. The nature of it 36
  • The kin • s of it 131
  • The degree which we attain to in this life 37
  • The value of the benefit 38
  • Who are they that are freed from sin 42
  • The visible Professor to 〈◊〉 after Freedom from sin 40
  • What we should do to be freed from sin 41
  • How we should show that we are freed from sin 134
  • How it is a consequent of our dying with Christ 40
  • We are assured of it by Christ's undertaking 87
  • Converted persons should be as free from sin as they were before from righteousness 132
  • How far this should be ibid.
  • Reasons of it, (1) the equity, (2) the necessity, (3) the conveniency of it 132, 133
• Fruit, those that have their Fruit to Holiness, the advantage of it 144, &c.

G.
• GIft of God eternal-life 160
  • What a kind of Gift this is ibid.
• Gospel looks not back to what Believers were before Conversion, but forward to what they should be 31
• Government of God, the life of it consists in rewards and punishments 153
• Grace, the opposition it meets with 90
  • We are to honor it 7
  • Is followed with Grace and Glory 45
  • Life of Grace. Vide Life spiritual.
  • Free Grace. Vide Free.

H.
• HAted, sin to be hated 135
• Holiness, the Image of God in the Soul 147
  • Esteemed by God 148
  • It breeds peace of Conscience 145
  • And clears up and confirms our title to the heavenly Inheritance ibid.
  • Access to God and communion with him the fruit of Holiness ibid.
• Honor of God's service 126, 147, &c.
• Hope of eternal life, some want it, and why 154
  • The folly of the Hopes of wicked men 159

I.
• IMage of God in the Soul, what it is 147
  • Defaced by sin 38
• Infirmities incident to the best 78
• Jus Postliminii in the Civil Law, what it signifies 113
• Justification, the nature and branches of it 36
  • Constitutive and executive 37

K.
• KNowledge a help to mortification 31

L.
• LAw, the use of it 4
  • How Believers are under the Law 107
• Law written in the heart, what it is 120
  • The fruits and benefits of it ibid.
• Liberty, the kinds of it 131
  • The Liberty we have by Grace 107
  • Service of God the greatest Liberty 108
• Liberty sinful, what 107
  • Wicked men affect a Liberty to sin 3
• Liberty to sin, no Liberty 107
  • Christ never came to establish it ibid.
  • They that labor for carnal Liberty are the servants of sin 131
  • The true notion of Liberty 107
• Life of Christ after his Resurrection, how to be improved 53
• Life eternal, that there is such a thing, proved 153
• What it is 150
  • Compared with Life natural ibid.
  • Compared with the Life of Grace 151
  • Connection between it and the Life of Grace 45
  • Those that have their fruit to Holiness are capacitated for it 153
  • The gift of God. Vide Gift 160
  • Purchased by Christ ibid.
  • Christ's Resurrection the cause and pattern of it 52
  • The happiness of it 151
  • No fear of loving it 152
  • Why it is our final reward ibid.
• Life spiritual, the excellency of this Life 59
  • The Resurrection of Christ, the cause, pattern and pledge of it 17, 18, 51
  • The connection between Life spiritual and eternal Vide 45
  • Newness of Life.
• Living to God. Vide Dying to sin, and living to God.
• Living in sin, a false inference deduced from the Doctrine of Free Grace Vide Free Grace. 2
  • That it is an unjust inference 4
  • An absurd inference 5
  • A blasphemous inference 6
  • The corrupt heart of man apt to draw such an inference 2
  • The Devil hath a great hand in such an inference 4
• Likeness, where there is a Likeness to Christ's Death, there will be a Likeness to his Resurrection 26
• Lord's Supper, what our work is at it 154
  • How we show forth Christ's Death in it 10
  • The influence of it on mortification 92
• Love of God, those that serve God shall be assured of his Love 144
• Love to God makes us tender of offending him 97
• Lusts bodily, why we should take heed they do not reign in us. 66

M.
• MAster, the great business that belongs to our duty is choice of Masters 111
  • Whom we ought to choose for our Master Vide Choice. 115
  • God and Sin different Masters 57, 68, 112
  • All men have God or Sin their Master 112
  • No man can serve both ibid.
  • God a great and good a Master 132
• Mercies spiritual. We are chiefly to thank God for spiritual Mercies, and why 122
  • Above all spiritual Mercies for the conversion of ourselves and others 123
• Middle state, there is no middle state, but all either good or bad 112
  • Objections answered ibid.
• Mortal Body, why the Apostle useth this expression of sin reigning in our mortal Body Vide Body. 63
• Mortification of sin, what it is 55
  • Habitual and actual, what 27
  • Knowledge a help to mortify sin 31
  • We must be dead to carnal pleasures, if we would mortify sin 32
  • The influence the Lord's Supper hath upon Mortification 92
  • The necessity of the Spirit's concurrence to Mortification 90
  • The encouragement we have from the Spirit's concurrence 91
  • The Graces of the Spirit cannot thrive in an unmortified Soul 44
  • Till Sin be mortified, all the good we do is but a covering of Sin ibid.

N.
• NEw Covenant, the design of God in setting it up 105
  • The tenor and constitution of it ibid.
  • Sealed in Baptism 18
• New Nature opposite to Sin 88
  • Yet still Sin to be watched against ibid.
• Newness of Life, what it is 15
  • The properties of it 16
  • Christ the Cause and Pattern of the New Life 53
  • How Baptism obligeth us to walk in Newness of Life 17
  • Motives to walk in Newness of Life. 21

O.
• OBedience, the necessity of it 115
  • The fruit of it 116
  • Motives to make it more clear and explicit 129
  • It is the fruit of the word implanted in our hearts 121
  • Resolutions of Obedience, how to continue them 115
  • Our being Servants of God appears not by bare consent, but by Obedience 114
• Obedience from the heart, what it signifies 118
  • Why we should be obedient from our hearts 122
• Obey, bodily lusts may be obeyed two ways 64
• Occasions of Sin to be avoided 100
• Old man, why Sin called the Old man 28
  • The Old man is to be crucified 29
  • Why the Old man is to be crucified Vide Crucifixion. 29
• Ordinances encourage us to strive against Sin 92
• Own, how God owns his Servants 144

P.
• PArdon, God's freeness to pardon, no allowance to sin 106
  • Belongs only to the Penitent ibid.
  • God will pardon the sins of those that serve him 144
• Perseverance, the Doctrine of Perseverance no encouragement to sin 108
  • Means to persevere ibid.
• Pleasure of God's ways 126
  • Of a life spent in God's service proved 143, 144
  • The Pleasure of sin will not countervail the pain 137
  • We are to be dead to carnal Pleasures, if we would mortify Sin 32
• Power against sin, the more obedient we are to the sanctifying Spirit, the more Power against sin 37
• Praying against sin, the reason why it prevails not with many 94
• Predominancy of one Sin over another, and of Sin over Grace 80
• Presumptuous sins, the mischief of them 101
• Prevent, how to prevent acts of Sin 138
• Professor, the visible Professor to look after freedom from Sin 40
• Profit of God's service 126
• Profit of sin will not countervail our loss by it 137
• Promises of the Gospel encourage us to strive against Sin 91
• Providences of God are helps and occasions for subduing Sin 93
• Punishment of sin, of loss, and of sense, in this world, and in another 36
• Purposes against sin, the reasons why they prevail not in many 94

R.
• REckoning ourselves dead to Sin, and alive to God, what it implies 58
• Regeneration, the parts of it 15
• Reign of sin, when Sin is said to reign 63, 64, 76
  • Why Sin is said to reign in the Body rather than the Soul 61
  • The Reign of sin may be prevented in our frail mortal state 63
  • Why Christians should take heed that sin reign not in them 65, 81
  • The mischief of reigning sin 83
  • A Note of a carnal heart 84
  • Uncomely in those that profess themselves Christ's 85
  • Destroys our hopes of Glory 86
  • The actual Reign of sin makes way for the habitual 101
• Relapses into sin, which consistent with true Repentance 52
• Religion Christian, the Verity of it demonstrated from Christ's Resurrection 50
• Repentance, what is implied in it 5
  • Professed in Baptism 6
• Resisting sin, Objections against it answered 93
  • What kind of Resistance is required 96
  • How we are to resist sin 103
  • How you may know that you do not resist sin Vide Striving against Sin. 96
• Resolved, we should be resolved against Sin 134
• Resurrection demonstrated by the Resurrection of Christ 51
• Resurrection of Christ, a pattern and pledge of the new Birth 17, 18
  • The cause and pattern of our life spiritual and eternal 51, 52
  • How we are conformed to the likeness of it 21
  • The Analogy between Christ's Resurrection and his life after it, and our rising to the life of Grace and of Glory 49, 51
  • The consideration of it promotes the spiritual life 50
  • It demonstrates the Truth of the Christian Religion ibid.
  • It demonstrates our Resurrection 51
  • Shows the fullness of Christ's Satisfaction ibid.
  • The advantages we have by it 50
• Resurrection spiritual described 28
• Reward, why few Laws propound a Reward 152
  • Of Sin and Righteousness, wherein they agree 155
  • Wherein they differ ibid.
  • The reason of this difference 156
  • Why life eternal is our final Reward 152
• Right of God to us 71, 85
• Right by Covenant to temporal blessings is sweeter than a bare providential Right 146
• Righteousness, various acceptations of the word 68, 111

S.
• SAcraments, our Union and Communion with Christ signified by the Sacraments 10
  • They are solemn means of our Communion with the Death of Christ 9
  • Both Sacraments chiefly relate to Christ's Death, and why 10, 11
• Sacrament of Baptism. Vide Baptism.
• Sacrament of the Lord's Supper. Vide Lord's Supper.
• Satisfaction of Christ, the Resurrection of Christ shows the fullness of his Satisfaction 50
• Senses, much sin let in by the Senses 73
• Servants by consent, and by conquest explained 110
• Servants of sin. Vide serving sin.
• Servants of sin carry it as if they were free from Righteousness 131
• Servants of God are so by open profession 114
  • We appear to be so, not by bare consent, but obedience ibid.
  • Motives to it 149
  • Directions to undertake the Service of God Vide Service of Righteousness. ibid.
• Servants of God, and Servants of Sin receive wages suitable to their work 114
• Service of Righteousness, why so called 142
• Service of Righteousness and Service of Sin opposed 127
  • The difference between these two Services 125
  • None can be the Servant of Righteousness but he that is freed from the Service of sin 127
  • The excellency of the Service of Righteousness 126
• A Servant of Righteousness should do as much, yea more for Righteousness, than formerly he did for sin, and why Vide Activity. 127
  • The pleasure, profit, and honor of God's Service 126, 143, 144
  • The amiableness of a life spent in God's Service 143
• Serving sin, what it is to serve sin 31
• Servitude of sin natural and acquired 117
  • Men voluntarily enter into this Service 113
  • Before Regeneration we were all Servants of sin 30, 113, 114, 117
  • Yea naturally we were under a fatal necessity of serving Sin 114
  • It is necessary and useful to God's people to reflect on this, that once they were Servants of sin 118
  • Our former Servitude to sin should stir up in us thankfulness to our Redeemer 118
  • And quicken us to more diligence for the future 119
  • Why Sin should not be served 69
  • The fruit of serving sin 115
  • It is impossible to serve sin and God too 113
• Service of sin and service of righteousness opposed Vide Service of Righteousness. 125
• Shame for sin, the object of it 116
• Sin is really matter of shame 140
  • In carnal men and God's people, how they differ 139
  • The cause of true shame for sin ibid.
  • Folly and filth of sin causeth shame 116, 138
  • Motives to excite to this shame 140
• Sin, three things in sin; (1.) Culpa, the fault; (2) Reatus, the guilt; (3.) Macula, the stain 101
  • The evil and malignity of it 12, 140
  • The aggravations of sin 33
  • The evil effects and consequences of it 38, 39
  • The danger of it 159
  • All sin in its nature mortal 114, 159
  • There is no fruit of sin comparatively to the fruit of Holiness 137
  • There is no solid benefit nor profit to be got by sin 136
• Sin is represented as unfruitful and deceitful ibid.
  • The mischief of presumptuous sins 101
  • The filthiness of sin 140
• Sin is real matter of shame ibid.
• Sin should not be served, and why 69
• Sin remains in God's people 81
  • Is always working and warring in them 81, 82
  • The more it acteth, the more strength it getteth 82
• Sins of incu • sion incident to the best 78
  • God's people may sometimes fall into scandalous sins ibid.
• Sins of Christians more scandalous than the sins of Heathens 33
  • And are a greater injury to Christ than the Persecution of the Jews 34
• Little Sins to be watched against 101
  • God doth not make little reckoning of sin 27
• Darling Sins especially to be watched against 102
  • The longer sin is spared, the worse it grows 44
• Spirit of God, how it opposeth Sin 89
  • The necessity of the Spirit's concurrence to begin, carry on, and accomplish the work of mortification 90
  • The encouragement we have thereby 91
• Striving against sin, what it implieth 102
  • The reasons why it prevails not in many Vide resisting Sin. 94

T.
• TEmptations to Sin to be avoided 135
• Thanksgiving, we are chiefly to give thanks for spiritual mercies, and why 122
  • Above all for the conversion of ourselves and others 12
• Thought, sins in Thought to be suppressed 100
• Torments of the damned, the greatness of them 157
  • The Eternity of them vindicated 141, 158

V.
• VIvification, what it is 55
  • It promotes mortification 135
  • The certain connection of Mortification and Vivification 56
  • First we are to die to sin, then to live to God Vide Life spiritual, living to God. ibid.
• Union with Christ, there is a strict Union between Christ and Believers 22
  • Represented by the similitude of a Graff ibid.
  • Difference between these two Unions 23
  • The likeness and resemblance between them ibid.
  • Signified, and sealed in Baptism ibid.
  • This Union sealed in Baptism infers a likeness and conformity to Christ Vide Conformity to Christ. 24
  • The effects of this Union 23
• Union with Christ the ground of Communion 9
• Union and Communion with Christ signified and sealed by the Sacraments 10
• Unregenerate men, difference between them 131
• Unrighteousness, why sin is so called 68

W.
• WAges of Righteousness better than of sin 133
• Warfare, a Christians life a Warfare 75
• Watchfulness against sin, when we are said to omit it 95
  • The spring and rise of it, Faith, Fear, and Love 97
  • The time when this duty is to be practiced 98
  • The object, what we should watch against 98, 99, 100, &c.
• Work of Righteousness better than of Sin 133
  • Why the Work of Religion is easy to a renewed person 146
• World, what an enemy it is to the Soul 99

Y.
• YJelding ourselves to God, the manner how it is to be done 70
  • The end wherefore we yield up ourselves to God ibid.
  • Why we should yield up ourselves to God, reasons of it 71
  • Motives to it 73
  • Trial of it 74
• Yielding ourselves to obey sin or God, makes us servants to the one, or the other 113

Places of Scripture explained in the Sermons on Romans 6.

ERRATA.

PAge 3. line 12. for maketh, read make. p. 6. l. 55. for prevent, r. pervert. p. 7. l. 25. for you, r. yea. p. 12. l. 55. for do, r. to. l. 59. r. that as it is. p. 29. l. 9. for as, r. and. p. 34. l. 13. for our, r. any. p. 45. l. 2. for no, r. now. p. 59. l. 23. r. (,) to own. p. 59. l. 44. for consummated, r. continued. p. 64. l. 22. for strive, r. seem. p. 65. l. 3. for her, r. its. p. 69. l. 31. r. but we give up ourselves solemnly and prosessedly to God. p. 70. l. 37. for balls, r. bells. p. 72. l. 21. for there, r. therefore. p. 77. l. 46. for proposed, r. purposed. p. 78. l. 42. for levelled, r. leavened. l. 55. r. after it is habituated. p. 80. l. 30. for also, r. else. p. 86. l. 20. for of, r. to. p. 103. l. 29. for of, r. to. p. 106. l. 43. for dispenseth, r. disp • nsed. p. 107. l. 60. for these, r. thereby. p. 125. l. 32. dele unconverted. p. 127. l. 11. r. seek not. p. 131. l. 6. for considerately, r. considerably. p. 132. l. 23. for. from, r. with. p. 135. l. 2. dele that. l. 38. for iniquity is, r. art. p. 141. l. 32. for his, r, this. p. 145. l. 19. for our, r. your. p. 158. l. 36. for that, r. he is implacable, &c.

SERMON I.

IN the former Chapter, the Apostle in his own Person represents a Believer groaning under the relics of sin, or bewailing the imperfections of his sanctification: now because this Conscience of in-dwelling sin may breed in us fears of Condemnation, he showeth here what remedy and relief is provided for us by Jesus Christ. There is therefore, &c.

So that the words are an Inference from the Complaint and Gratulation expressed in the last Verse of the preceding Chapter : Tho in the godly there remain some sin, yet no condemnation shall be to them.

Observe here,

• 1. A privilege: There is no condemnation.
• 2. A description of the persons who have interest in it: they are described, 1. By their internal estate, To them which are in Christ Jesus. 2. By their external course of life, who walk not after the flesh, but after the spirit.

1. There is a denial of the prevailing influence of the corrupt principle, They walk not after the flesh.

2. Their obedience to the better principle is asserted and affirmed; but after the Spirit.

Three points I shall touch upon,

• 1. That 'tis 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 privilege 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 'tis 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 Judge 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; 'tis a stupid dullness, not to be affected with this woeful 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 Judge of all the Earth, Acts 17.30. Because he hath appointed a day in which he will judge 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 Judge upon the Throne, in the Audience of all the World. Then 'tis final and peremptory, and puts men into their everlasting estate. And then 'tis 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 Judge, 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 endure, (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. 'It 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 God's 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 privilege, 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 offense 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 God's Patience allowed to us, and have more and more involved ourselves 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 privilege 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 God's 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 God, that they that commit such things are worthy of death. In your Consciences you will find an inward conviction, that God is your Judge, and will call you to an account for the breach of his Law. We feel this, living and dying, Heb. 2.15. Who were all their lifetime subject to bondage through fear of death. And 1 Cor. 15.56. the sting of death is sin. Only 'tis more piercing and sharp when we die.

Secondly, Let us inquire how, or upon what reasons we come to have this exemption from condemnation.

This is,

1. Upon the account of Christ's satisfaction to God's Justice: We all in our natural estate lie under the curse and wrath of God : but Christ was made a curse for us, to redeem us from the curse of the Law, Gal. 3.13. And the Apostle telleth us, 2 Cor. 5.21. That he was made sin for us, that we might be made the righteousness of God in him. Christ became a Sacrifice for sin, to appease God towards us; he was made a public instance of God's penal Justice, that we might be made an instance of God's Merciful Justice, or that God might deal with us in a way of grace, upon the account of the Righteousness of Christ.

2. Upon the account of the New-Covenant-grant, John 5.24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation. Christ would have us mark this as a a certain and important truth: for escaping Eternal death, and obtaining Eternal life, are not trifles; and God's Faithful Word is interposed, that such an one shall not come into condemnation; Verily, verily. Well then: the Gospel, or New Covenant, offereth pardon and exemption from condemnation to that death which the Law hath made our due, to all those who will come under the bond of it.

3. The certainty is considerable, which resulteth or ariseth from these two grounds: 'It is just with God to pardon them, and to exempt them from Condemnation, who take sanctuary at his Grace, and devote themselves to him, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive them. 2 Tim. 4.8. We read of a crown of righteousness, which the righteous judge shall give at that day: Justum est quod fieri potest, God may do it, or not do it, he is not unjust if he doth it: and justum est quod fieri debet: This latter is understood here, because of the fullness of the merits and satisfaction of Christ, and his truth in his Promises ; he must judge men according to the Law of Grace, and give them that which his Promise hath made their due.

4. There must be an Appeal to the Gospel ; Where this Grace is humbly sued out by the penitent Believer; for God is Sovereign, and must be sought unto. Appeals from Court to Court, and from one Tribunal to another, are often set down in Scripture, as Psal. 130.3, 4. If thou Lord shouldst mark iniquities (O Lord) who shall stand? but there is forgiveness with thee, that thou mayest be feared. No man could escape condemnation and the Curse, if the Lord should deal with us in strict justice; but from the Tribunal of his strict justice, we appeal to the Throne of Grace, where favor and pardon is allowed to us upon certain equitable and gracious Terms. According to the old Terms, who is able to appear in the judgment before God? A Sinner must either despair, or die, or run for refuge to this new and blessed hope, so Psal. 143.2. Enter not into judgment with thy Servant (O Lord) for in thy sight shall no man living be justified. An innocent creature must beg his mercy, and devote himself to his fear.

I proceed to the second Proposition.

2. Doct. That this privilege is the portion of those that are in Christ.

1. I shall here show you, What it is to be in Christ..

2. How we come to be in Christ.

First, What it is to be in Christ. The Phrase noteth Union with him. There is certainly a real, but spiritual, Union between Christ and his Members, which I have often described to you. But late Cavils make it necessary to speak a little more to that Arguments. All that I will say now is this,

• 1. That it is more than a relation to Christ as a political head.
• 2. That the Union of every Believer with Christ is Immediate.

1. That it is more than a relation to Christ as a political head. I prove it, because it is represented by Similitudes, taken from Union real, as well as relative : Not only from Marriage, where Man and Wife are relatively united; but from Head and Members, who make one body, not a political but a natural body, 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ ; also by the similitude of root and branches, John 15.1, 2, 3. Yea, 'tis compared with the mystery of the Trinity and the Unity that is between the Divine Persons, John 17.21, 22, 23. that they all may be one, as thou father art in me, and I in thee, that they also may be one in us: and the glory which thou gavest me I have given them, that they may be one, as we are one. I in them, and thou in me, that they may be made perfect in one ; which though it must not be understood in the utmost strictness, yet at least there is more than a relation ; as also by reason 'tis not only a notion of Scripture, but a thing effected and wrought by the Spirit on God's part, 1 Cor. 12.13. We are by one spirit baptized into one body, and by confederation one with another. Cant. 2.16. I am my beloveds, and my beloved is mine. Christ is ours, and we are his; and he is also in us, and we in him. 'It is such a real Conjunction with Christ, as giveth us a new being, that Christ becometh to us the principle and fountain of a spiritual life, 1 John 5.12. He that hath the Son, hath life. Christ is the stock, we the graft ; he is the vine, we the branches ; therefore we are said to be planted together in him, Rom. 6.5. So that we may grow and live in him. We are united to him as the body is to the soul, all the members of the body are quickened by the soul ; the second Adam becometh to all his Members 〈 in non-Latin alphabet 〉 a quickening spirit, 1 Cor. 15.45. as giving them life, not only by his merit and promise, but the influence of his spirit, which life is begun here and perfected in Heaven; it is begun in the soul, Phil. 3.20. and Rom. 8.10. but 'tis perfected both in body and soul in Heaven, for the spirit is life to the body, because of righteousness ; and if the spirit of him that raised Christ from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. So that a vivifical influence is the fruit of this Union, which showeth that our Union with Christ is not only an union with him, as a political head, (as the King is Head and Governor of all his Subjects) but such a conjunction as maketh way for the lively influence of the Spirit of Grace, as well as obligeth us to subjection to him, and obedience to his laws.

2. That the union of every particular believer with Christ is Immediate. Person with Person; the thing is plain, for the Scripture saith often that Christ is in us, and we are in Christ, and therefore 'tis not said truly that we are united with the Church first, and by the Church with Christ. Christ who is the head of the Church, is the head of every particular Member of the Church; and he that doth not hold the head, and abide in him, presently withereth, and can bring forth no fruit. The only place produced with any pretence for that fond conceit is, 1 Jo. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ. From whence they conclude, that our Union and Communion is first with the Apostles, and then with Christ, not immediately, but mediately; we have Communion with the Church, and we have Communion with them, and their Communion is with the Father and the Son ; but the quite contrary is true, that by faith we have first Union and Communion with Christ, and then with his Church, because of the commmon Relation to Christ; well, but the Apostle saith, that ye may have Communion with us, and truly our Communion is with the father and the son. Communion and Fellowship with us, is not meant of Communion between the Apostles and them, but that you may have like fellowship with God and Christ as we have, 〈 in non-Latin alphabet 〉 , that ye also, that you may have Communion as we have, and what is that 〈 in non-Latin alphabet 〉 , as if he had said, the Communion of which I speak, is Communion with the Father and his Son Jesus Christ; that is, we have Communion with God and Christ, and we desire that you may have also the same Communion. Tho the Thing be evident in its self, yet I shall add Reasons, not my own, but another's, that is, Episcopius, a Man from whom all the Modern Divinity is derived, as is evident by their Homilies and printed Discourses ; though they are severe and Tragical upon the Memory of that Blessed Servant of God, John Calvin, yet methinks they should not differ from their great Master in Divinity; now, saith he, upon the place, This Opinion that we are united first to the Apostles, and then to God, is with all diligence to be refuted. First, because 'tis absurd in itself ; and secondly, because of the absurd Consequences which are deduced from it.

1. 'It is absurd in its self, because our Communion followeth our Union, but our Union is not with the Apostles themselves, but with Christ, for the Apostles are not united to Christ as Apostles, with a saving Union, but as believers ; they are united to Christ in the same manner that we are, and so we are all Brethren; now a Brother is not united to the Father by his brother, but immediately; for there is no subordination in a Family, but a Collateral Respect to their common Parent; as they are Apostles they are Instruments whom God Imployeth to work that in us, by which we may be united, not to them, but to God, and Christ Immediately, and so have Communion with him; so the Apostle saith, 1 Cor. 11.2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ. I will add, and not only the whole Church, but particular Believers are said to be married to the Lord, Rom. 7.4 the Union and Conjunction is with him immediate, and in this office all Ministers or Pastors are equal with the Apostles, only that they first and immediately were sent by God for this work.

2. For the absurd Consequences that may be drawn from thence: Namely, That our union is necessary with some Men or Company of Men, that is, some Church, before we can have Union and Communion with God, and Christ; which by degrees, saith he, introduce the Papacy; for if such an Union be with any Men first necessary, certainly with those that first delivered Christian Doctrine; but because they abide not forever, others were to be substituted in their place, that immediately depended on them, and so onward; and before we have Union and Commmunion with God and Christ, we must have Commmunion with their Successors, how much soever they have degenerated from pure Christianity in Doctrine, Worship, and Government ; but, saith he, there is no such necessity. Every single Believer, the lowest and least among them, have an equal Immediate Union and Communion with Christ; for the Apostles and all other Pastors do only preach the Gospel to no other end, but to bring souls to God, and have Authority over us to no other end; therefore what can be more absurd, than that our Union with any Church or Head of the Church should be necessary before our Union with Christ should be obtained. I proceed to the second Thing which I proposed, viz. To open to you,

2. How we come to be in Christ. This is by Regeneration, or the converting work of his spirit. Conversion consists of Three Parts.

• 1. There is in it, a turning from the creature to God.
• 2. From self to Christ.
• 3. From Sin to Holiness.

First, From the creature to God : That is, from the false happiness to the true, from all false ways of felicity here below, to God as enjoyed in Heaven. Certainly our Conversion may be understood by our Aversion or falling off from God. Now we fell from God to the creature, Jer. 2.13. My people have forsaken me. We sought our happiness apart from God, in the enjoyment of some sublunary Contentment; therefore till God be our end, there is no use of means. Intentio est finis ultimi, Electio est mediorum, There is no choice of Means, without intention of the end; and Christ as Mediator is to be considered as a means to come to God, John 14.6. whose Favor we have forfeited, and not only forfeited, but despised; for whilst we are satisfied with our worldly enjoyments, we care not whether God be a Friend or an Enemy. Worldliness is carnal Complacency or well-pleasedness of mind in worldly Things in the midst of Soul-dangers, Luke 12.19. I will say to my soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. And the very first Faith is a recovery out of this infatuation, or a se • ling our minds on eternal Life, 1 Tim. 1.16. For a pattern to them that should afterwards believe on him, to life everlasting ; and so in many other places. Whole Christianity is a coming to God by Christ, Heb. 7.25. and that is the reason why faith cannot be in the heart of one that is yet entangled in the false happiness, John 5.44. How can ye believe which receive honor one from another, and seek not the honor that cometh from God only. Which is to be understood not only meritorie, but effective, because while they are entangled in the false happiness, Christ is of no use to them; neither will they mind any serious return to God as their felicity and portion.

2. From self to Christ ; for we are to flee from wrath to come, or the Condemnation deserved by our Apostasy and Defection from God, Mat. 3.8. O generation of vipers, who hath warned you to flee from wrath to come? Heb. 6.18. Who have fled for refuge to lay hold of the hope set before us ; Therefore none are in Christ but those that thankfully receive him, and give up themselves to him, John 1.12. To as many as received him. 2 Cor. 8.5. They first gave themselves unto the Lord: That is, Venturing on his Promises, gave up themselves to the Conduct of his Word and Spirit, and trust themselves entirely in Christ's hands, while they go on with their duty, and pursuit of their true and proper happiness.

3. From sin to Holiness both in Heart and Life ; for we are called to be holy, and must flee not only from wrath, but sin, which is the great make-bate between us and God; and therefore we need not only reconciling, but renewing Grace, which is accompanied in us by the spirit of Sanctification, 2 Thes. 2.13. Who hath chosen you to Salvation through Santification of the spirit, and belief of the truth. The Spirit beginneth it, as the fruit of God's Elective Love ; and by faith, and the use of all holy means doth accomplish it more and more, for he acts in us as the spirit of Christ, and as we are Members of his body, for framing us and fitting us more and more for his use and service. The Third Proposition observed in the Text was,

3. Doct. Those who are in Christ, obey not the inclinations of corrupt nature, but the motions of the Spirit. This is brought in here, as a fruit and evidence of their Union with Christ, and interest in Non-condemnation; for being united to Christ, they are made partakers of his spirit; and they that have the spirit of Christ will live an holy and sanctified life; the spirit first uniteth us to Christ, and sanctifieth, and separateth the soul for his dwelling in us; and the effects of it are life and likeness. We live by Virtue of his life, Gal. 2.20. and walk as he walked, 1 John 2.6. or else our union is but pretended.

But let us more particularly consider this Evidence and Qualification, They walk not after the flesh, but after the spirit ; where we will inquire,

First, What is meant by Flesh and Spirit. By Flesh is meant corrupt Nature, by the Spirit the new Nature, according to that noted place, John 3.6. That which is born of flesh is flesh, and that which is born of the spirit is spirit.

2. Both serve to those that are influenced by them, as a guiding and inciting principle. The Flesh to those that are after the flesh, and the spirit to those that are after the spirit, Rom. 8.5. The flesh guideth and prompteth us to those Things which are good for the animal life, for Things of sense are known easily, and known by all. Carnal Nature needeth no Instructor, no Spur; it doth pollute and corrupt us in all sensual and earthly Things; but spiritual and heavenly Things are out of its reach, 2 Pet. 1.9. and it inclines as well as guideth; for the Things we see, and feel, and taste, easily stir our Affections, Demas hath forsaken us, having loved the present world. Yea, 'tis hard to restrain them, and it is not done without some violence, Gal. 5.24. They that are in Christ have crucified the flesh with the affections and lusts thereof ; that the spirit or new nature doth both guide and incline, is clear by those expressions, Heb. 8.10. I will put my laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people.

3. That those who are under the prevalency of the one principle, cannot wholly obey and fellow the other, is clear; for those two are contrary, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh ; and contraries cannot subsist together in an intense Degree; they are contrary in their Nature, contrary in their tendency and aim, contrary in their rule, Gal. 6.16. the one carrieth us to God and Heaven; the other to something pleasing to present sense; the one is fed with the world, the other with Heaven; they are contrary in their assisting powers, Satan and the Spirit of God; the good part is for God, and the flesh which is the rebelling Principle, is on the Devils side, 1 John 4.4. Satan by the lusts of the flesh taketh men captive at his will and pleasure. 2 Tim 2.26. That they may recover themselves out of the snare of the devil, who are taken captive by him at his will and pleasure ; but the Spirit of God is assisted by the Author of it, the holy Ghost, Eph. 3.16. Strengthened by the spirit with might in the inner man. They are irritated by the Spirit, or the flesh, presenting different objects of sense and faith. The flesh hath this advantage, that its objects are near at hand, ready to be enjoyed, but the Objects of Faith are to come, lie in an unseen world, only they are greater in themselves, and faith helpeth to look upon them as sure enough, Heb. 11.1.

4. That every Christian hath these two principles in himself, the one by nature is called flesh ; the other by grace is called Spirit. God's best children have flesh in them. Paul distinguisheth in the former Chapter betwixt flesh and spirit, the law of the members, and the law of the mind, Rom. 7.18, 23. as two opposite Principles inclining several ways.

5. Tho both be in the children of God, yet the Spirit is in predominancy: For the acts of the flesh are disowned; not I, but sin that dwelleth in me ; and a man's estate is determined by the reign of sin and grace in a man converted to God, the spirit or renewed part is superior, and governeth the will, or whole man, and the flesh is inferior; and by striving seeketh to become superior, and draws the will to its self, so that the heart of a renewed man, is like a kingdom divided, Grace is in the Throne, but the flesh is the rebel which disturbeth and much weakeneth its Sovereignty and Empire; it must needs be so, otherwise there would be no distinction between nature and Grace; a man is denominated from what is predominant in him, and hath the chiefest power over his heart; if it be the flesh, he is carnal ; if the spirit, he is regenerate or a new Creature ; if his heart be set to seek, serve, please and glorify God, and doth prefer Christ before all the world, Phil. 3.8. Then he hath not only a spirit contrary to the flesh, and the world, but a spirit prevailing above the flesh and the world, 1 Cor. 2.12. for we have not received the spirit of the world, but the spirit of God. Then the Government of the Soul is in the hands of Grace.

6. The prevalency of the principle is known not only by the bent and habit of our wills, but our settled course of Life. By our walk; for 'tis said in the Text, They that walk not after the flesh, but after the spirit. A man is not known by an act or two, but by the tenor of his life; those that make corrupt inclination their ordinary guide and rule, and the satisfaction thereof their common trade, they are carnal and in the flesh, and so cannot please God, Rom. 8.5. but those whose Business it is to serve, please and glorify God, and their end to enjoy him, and by whom this is diligently, and uniformly pursued, they walk after the spirit, because they live in the spirit, they walk in the spirit, Gal. 5.25.

I come to apply this Discourse: The first

Use is Information.

1. That Condemnation yet remaineth upon all those that are out of Christ ; for that promise, there is no condemnation, hath an exception, limiting it to those that are in Christ. Carnal men think God will not deal so severely as to condemn them, but there is no comfort hence to them, the Scripture propoundeth Privileges with their • ecessary limitations and restrictions; where sin remaineth in its power, and strength, the Law condemneth men, Conscience convinceth them, and God will condemn them also. So the Brutes are more happy than they who follow their pleasure without remorse, and offend not the Law of their Creation as they do; and when they die, death puts an end to their pains and pleasures at once; but those that walk after their lusts, are but Christians in name, certainly they are not made partakers of the spirit of Christ; for if they did live in the spirit, they would walk in the spirit, and none but such can escape Condemnation, they that walk after the flesh are without God, and without Christ; but everyone will shift this off from himself, but the works of the flesh are manifest, Gal. 5.19. Many men visibly declare that they walk not after the spirit, by their Drunkenness, Adultery, Wrath, Strife, Malice, Envy. Others more closely live only to satisfy a fleshly mind; now whether openly or closely, if they cannot make out their living after the spirit, they walk after the flesh.

2. It informeth us. That we can never have solid peace, till justification and sanctification be joined together. Justification, Rom. 5.1. Being justified by faith, we have peace wiih God. Mat. 9.2. Son be of good cheer, thy sins be forgiven thee: so for sanctification, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversations in the world. Still there are fears of damnation, while sin is in us; but when it is our honest purpose to please God, and we strive against sin, and do in a good measure overcome it, our Consciences may be the better, and the sooner settled.

The next Use is for Exhortation.

To quicken us to seek after this Priviledg. Do you fear Damnation, or do you not? if not, what grounds of Comfort have you? What course have you taken to escape it? If you do fear it, why do you not flee from wrath to come ? Mat. 3.7. Why do you not run for refuge ? Heb. 6.18. You cannot be speedy and earnest enough in a matter of such concernment.

Again, This calls to those that are in Christ to be sensible of their privilege, so that they may bless God for it. Gratitude is the life and soul of our Religion, and 'tis a cold and dull thanksgiving, only to give thanks for temporal Mercies ; it cometh more heartily from us when we bless God for spiritual mercies, Psal. 103.1, 2, 3. Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases.

It also calls to all such, to be tender of their peace. Every Sin doth not put you into a state of Condemnation again; but every known, willful sin, puts us to get a new extract of our pardon, 1 John 2.1, 2. My little children, these things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins. By sin your Title is made questionable, and your claim made doubtful; repenting, and forsaking sin is necessary when we have been foiled by sin, that we may have a new grant of a pardon.

SERMON II.

T HAT these words are brought as a proof of the former assertion, is clear from the causal particle [ For ]; but whether they are a proof of the Priviledg or Qualification, is usually disputed: I think of both; as when they are explained will appear. Therefore I shall first open the w •• ds, and then suit the proof to the foregoing assertion.

In opening the words observe,

• 1. Here is Law opposed to Law.
• 2. By the one we are freed from the other. 1. There is a perfect opposition of the Law of the spirit of Life in Christ Jesus, to the Law of Sin and Death ; here is Law against Law, and the Spirit against Sin, and Life against Death. Now, what are these two Laws? I think they may be explained by that of the Apostle, Rom. 3.27. Where is boasting then? it is excluded? by what law? of works? nay, but by the law of faith. What is there called the law of works, and the law of faith, is here called the law of the spirit of life, and the law of sin and death ; in short, by these two laws is meant the Covenant of Works, and the Covenant of Grace.

1. The Covenant of Grace is called the Law of the spirit of life in Christ Jesus ; a Law it is, for it hath all the requisites of a Law, a precept, and a sanction. They err certainly, That tell us the Gospel is no Law ; for if there were no Law, there would be no Governor, and no Government ; no Duty, no Sin, no Judgment, no Punishment, nor Reward ; but of that more by and by.

2. A Law of the Spirit it is: Not only because of its spiritual nature, as it cometh nearer and closer to the Soul than the Law of outward and beggarly rudiments ; and therefore Christ called the Ordinances of the Gospel, Spirit and Truth, John 4.24. Spirit, in opposition to the 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 'tis 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. 'It 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 virtue of the spirit of Christ dwelling in us, we may live righteously and holily to the glory of God.

4. 'It 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 ourselves 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 'tis 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 myself by informing you, That the Law of works hath a twofold operation; the one is about Sin, the other about Wrath, or the Death threatened by the Law.

1. About Sin, its operation is double.

First, it convinceth of Sin, as 'tis said, Rom. 3.20. By the deeds of the Law shall no flesh be justified in his sight: for by the Law is the knowledge 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 man's 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 stopped 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 vapors 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 God's 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 showeth 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 'tis said the law worketh wrath, Rom. 4.15. as it bringeth punishment into the World, and revealeth God's wrath against the transgressions of men, and raiseth the fears of it in our Consciences; and 'tis 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 'tis 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 privileges 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 quickening sanctifying spirit, grace given them in some measure to do what the Law injoineth; being under Christ's 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 'tis the Law of the Spirit of Life in Christ Jesus.

First, That 'tis a Law. That the Gospel hath the force of a Law, I shall evidence by these Considerations.

1. That man being God's Creature, is his subject, and standeth related to him, as his rightful governor, and therefore is to receive what Laws he is pleased to impose upon him, Isa. 33.22. The Lord is our Judge, 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 Sovereign, is built on our total and absolute dependence upon him both for our creation and preservation ; for we could neither make ourselves, nor preserve ourselves; 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 forever, 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 balanced 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 God's 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 choosing good: Other Creatures are ruled by a rod of Iron, God's 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 yourselves to the Lord ; and 2 Cor. 8.5. they first gave themselves to the Lord ; and Rom. 6.13. yield yourselves 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 innocence 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 Neighbor, 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 enable 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 show them what was good and evil. The Gentiles had some relics 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 shown 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 shown us what is good! Were it not for the relics of Nature in the Gentiles, the World would be but a Den of Thieves, and a stage of wickedness; and everyone 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 Human 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 enjoying 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 shown us to live in obedience to God, as our proper and rightful Lord, and to enjoy 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 Christ's name is given to the World. That appeareth,

• 1. By the titles or terms wherein it is expressed, as Isa. 2.3. Out of Zion shall go forth the Law, and the word of God from Jerusalem