Sermons Volume 2

SERMON XXX.

Advertisement.

THE Reader is desired to take notice that the two Sermons on the 15 th verse are transpos'd, and that Sermon 29 is the last Sermon, and what follows with Sermon 30, is the first Sermon on this verse.

FRom these words we have the 2d fruit of Christ's Death and Purchase; he died that we might die, in conformity unto his Death, and he died, that we might live with a respect to his Resurrection; and therefore as I have spoken of our dying by the Death of Christ, so must I speak now of our living in the Life, and in the Resurrection of Christ. His Death is the Merit of it, but his Resurrection is the Pattern and Fountain of it. His Death is the merit of it, for it is repeated here again. He did not only die that we might die, but he died that we might live, He died for all, that they which live, should not henceforth live unto themselves, &c. But then his Resurrection is the Pattern, and the Fountain of it, for therefore is the clause inserted, that they might live to him that died for them, and rose again.

Now in this verse there are two things.

• 1. The fruit itself. The new life with respect to the Resurrection of Christ: [ And he died for all, that they might live. ]
• 2. The aim, tendency, & ordination of that life, which is to refer all our Actions to God's Glory, & to guide them by God's will, [ That they should from henceforth live not to themselves, &c.]

Now this end, aim, and tendency of the new life, 'tis propounded Negatively: [ Not unto themselves. ] This is mentioned, because a man cannot live to God, till he hath denied himself. Spiritual life is but a recovery out of self-love. Before the Fall there was no such thing as Self, contrary to, or distinct from God; set up either in an opposite, or divided sense from God: But when Man fell from God, self interposed as the next Heir, as an Idol, not God; therefore the great work and care of Religion is to draw us from self to God. Not to themselves, that is, not to their own wills, ends, and interests. But it is positively expressed too, that they should live according to the will, and for the glory of God.

For the first of these, the fruit itself;

I shall speak of the life itself, that we have by virtue of Christ's Resurrection, that they which live, that is, Spiritually, some indeed expound it Judicially, they that live in a Law sense, they are freed from death, to which they were obliged by Adam, and which they deserved by the merit of their own sins. But though that be included, it is not the full and formal meaning of the clause: For as the Death, mentioned in the former verse, is to be interpreted of the Mystical Death; so by consequence this Living is to be interpreted of the Spiritual Life, by bestowing of the Holy Ghost upon us. Of this I shall speak under this point; namely,

Doct. That by virtue of Christ's Death and Resurrection, Christians obtain the grace of a new life.

In opening of this, I shall

• 1. Shew that there is a Spiritual Life, and what it is.
• 2. The respect that it hath to the Resurrection of Christ, as the Spiritual Death hath to his Death.

First, That there is a Spiritual Life. There is a Natural and Human Life, and there is a Spiritual and Heavenly Life. The Natural and Human Life is nothing but the civil, and orderly use of Sense and Reason; and there is a Spiritual, and Heavenly Life, which is nothing but supernatural Grace, framing and disposing the whole Man to live unto God. It is supernatural Grace, because we have it by virtue of our union with Christ, John 6.57. As I live by the Father, so he that eateth me, shall live by me. Mark, when we have eaten Christ, when we are united to Christ, (that is, take it out of the Metaphor,) as our Food becomes one with our substance, so when we are united to Christ, so as to become one Spirit, then we live by the influence and virtue of his Spirit. In the Life of Nature we live by the influence of his general Providence; but in the Life of Grace by the power of the Holy Ghost, therefore it is called, The Life of God, Eph. 4.18. Being alienated from the Life of God ; that is to say, that Life which God worketh in us by the communication of his Spirit. Now by this supernatural Grace, this gift of the Spirit, we are framed to live unto God. For this life, as it hath another principle distinct from that of the Natural Life; so it hath another end. The operations of the Creature are sublimated, and raised to a higher end. Here in the Text the Apostle shows the ordination and tendency of this Life, that it is not to ourselves, but it is to him that died for us, and rose again. And Gal. 2.19. I am dead to the Law, that I might live unto God. It is a Life whereby a man is enabled to act and move towards God, and for God, as his utmost end, and his chief good. The Natural Life is to itself, as water riseth not beyond its Fountain, and that which is born of the flesh, can go no h • gher then as fleshly Inclinations carry it. But the Spiritual Life is a power enabling us to live unto God, Rom. 14.8. Whether we live, we live unto God, &c. when we only mind self-interest, and act for the conveniencies, and interests, and supports of the outward Life, then we do but walk as men, 1 Cor. 3.3. This is but according to the motions, and to the bent of a Natural Principle. But if we would live as Christians, or as new Men, then we must live at a higher rate; God must be at the end of every action: Thus you see what it is.

Now because of the Term Life, I shall show,

• 1. The Correspondence.
• 2. The difference between it and the common Life.

First, The Correspondence▪ and likeness that is between the common Life that other men live, and this life of Grace that Christ died for us, that we might live, and is wrought in us, in conformity to his Resurrection, for therefore they go under the same name. They are alike in many things.

(1.) The Natural Life supposes Generation, so does the Spiritual, which is therefore expressed by Regeneration, or by being born again, John 3.3. & 1 John 2 27. Now look as in Natural Generation we are first begotten, and then born; so here there's an Act qua Regeneramur, by which we are begotten again, and qua Renascimur, by which we are born again. There is an Act of God, by which we are begotten again, viz. by the powerful influence of Grace upon our Hearts, accompanying in the Word, James 1.18. and there's an Act of God, by which we are born again, viz. when the New-creature is formed in us, and begins to discover itself. ( Being born again, not of Corruptible Seed, but of Incorruptible. ) Effectual calling, and Sanctification are these two Acts; by the one we are begotten, by the other born; the one may be called our Passive, the other our Active Regeneration. And as in Generation, that which begets, produces the same Life that is in himself; a Beast communicates the Life of a Beast, and a Man of a Man; so 'tis the Life of God that we receive, when we are formed for his use by the power of his Grace. It is called the Life of God, and the Divine Nature, Spiritual qualities being infused, whereby we resemble God. And,

Herein again it agrees with common Life. Life consists in the union of the matter with the Principle of Life; as when there is union between the Body and Soul, then there's Life; without which, the Body is but a dead, and an unactive lump. As Adams Body, when it was organized, and framed; until God infused the breath of Life in it, lay as a dead lump; so this Life is begun by a Union between us and Christ, he lives in us by his Spirit, and we live in him by Faith, Gal. 2.20. The Spirit is the Principle of Life, and Faith is the means to receive it; and therefore we are said, Rom. 6.5. To be planted into the likeness of Christ's Resurrection. Planting notes a Union, as a Bud that's put into a Stock, it becomes one with the Stock, and bears Fruit by virtue of the Life of the Stock. We no sooner are planted into Christ, but we feel the power of his Life, and virtue of his Resurrection; he begins to live in us, and we in him, as the Graft in the Stock, and as the Stock in the Graft.

(2.) Where there is Life, there is Sense and Feeling, especially if wrong and violence be offered to it. A living Member is sensible of the smallest prick and Pain: and so is the Spiritual Life bewrayed by the tenderness of the Heart, and the sense that we have of the interest of God. Stupid, and insensible Spirits show they have no Life; and therefore those that are alienated from the Life of God, they are said to be past feeling, Eph. 4 18, 19. As long as there is Life, there is feeling. We may lose other senses, yet there may be Life; the Eye may be closed up, and sight lost; and the Ear may be deaf, and lose its use, but yet Life may remain still; but feeling is dispersed throughout the whole Body, and we do not lose our feeling till we are quite dead; therefore this is the Character of them that are alienated from the life of God, that they have no feeling. Now the Children of God, the Regenerate are sensible of the injuries done, and Spiritual Life by Sin, and of the decays of that Life they have, and of the comforts of it. What Consciences have they that can live in carnal pleasures, and sin freely in Thought, and foully in Act, and yet never groan under it, never be sensible of it. Paul was sensible of the first stirrings and risings of Sin, Rom. 7.24. Oh wre • ched man that I am! who shall deliver me from this body of Death? Now where there is no sense of this, it shows such have no Life: who are neither sensible of the injuries done to the Life they have, nor of the decays of it by God's absence. When the Bridegroom is gone, sensible Hearts will mourn, Mat. 9 15. when they have lost Christ, when they feel any abatements of the influences of his Grace. Carnal men that sleep in their filthiness, they have no sense of God's favors or frowns, of his absence or presence; because they are quite dead, they do not take notice of God's dealings with them either in Mercy or Judgment, therefore are touched with no remorse for the one, or thankfulness for the other, but are careless and stupid, and past feeling. And can a man be alive, and not feel it? And can you have the Life of Grace, and not feel the decays and interruptions of it, and neither be sensible of comforts or injuries?

(3.) Where there is life, there's an Appetite joined with it, an earnest desire after that which may feed, maintain, and support this Life. What makes the Brute-creatures to run to the Teats of the Dam, as soon as they are born, but instinct of Nature? Appetite is the immediate effect of Life. Where there is life, it must have some supports, it hath its Tasts and Rellishes, as 1 Pet. 2.2. As new-born Babes, desire the sincere milk of the Word, that ye may grow thereby. I say, where there is a new birth, there will be an Appetite after Spiritual unmixed milk; the new-nature hath its proper supports; and there will be something relishit and favored besides meats, drinks, and bodily pleasures, and such things as gratify the Animal Life. As Jesus Christ said John 4.32. I have meat to eat that ye know not of : So Spiritual Life hath inward consolations, it hath hidden Manna, whereby it is supported and maintained, Meat that perisheth not, John 6.27. painted fire needs no fuel; those that do not live, they have no Appetite, there's no need of nourishment. But where there is life, there will be a desire, an Appetite that carrieth us to that which is Food to the Soul, to Christ Jesus especially, and to the Ordinances in which he is exhibited to us. And therefore where there is no desire to meet with God in these Ordinances, where Christ may be food to our Souls, it is to be feared there is no Life. Wicked men, they may desire Ordinances sometimes, but not to strengthen the Spiritual Life, but out of carnal ends and reasons; they are loath to be left out of the Worship that is in esteem in the place where they live, as the Pharisees submitted to Johns Baptism, though they hated the Lord Christ; it was then in esteem; therefore he calls them a Generation of Vipers, Mat. 3.7. and partly because they trust in the work wrought, there is somewhat to pacify Natural Conscience by the bare external performance of a duty, and carnal men rest in the Sacraments, or visible Ordinances. It is Natural to us to be led by sensible things, and the external action being easy, they choke their Consciences with these things. How usual is it in this sense to see many that tear the Bond, yet prize the Seal (that is to say) they contemn the Bond of the Covenant, and the duty of the Covenant, yet dote upon the Lord's Supper, which is a Seal of it. But a true Appetite desires these Ordinances, that we may meet with God in them. This is a sign of Life.

(4.) Where there is Life, there will be growth, especially in Vegetables, there Life is always growing and increasing, till they come to their full stature; so do the Children of God grow in Grace. Our Lord himself, though he had the Spirit without measure, yet he grew in Wisdom and favor with God, Luke 2.40. not in show, but in reality: he grew in Wisdom, as he grew in Stature. Though his Human Nature in his Infancy, was taken into the Unity of his Divine Person, yet the capacity of his Human Nature was enlarged by degrees; for his Human Nature was still to carry a proportion with ours, and therefore he grew in Wisdom, and in favor with God. And so all that are Christ's, they grow. The Trees planted in the Courts of God, flourish there, Psal. 92.13. There's more room made for the new Nature by degrees to exert, and put forth itself. Corruption is still a dying, and they grow more humble, more holy, more solid, more rational, more wise in the Spiritual Life, more resolved for God, more Heavenly minded, that they may be at more liberty for God. They may lose somewhat in liveliness of gifts, and vigor of Affections (for these things come and go) but they are more spiritual, and more steadfast, and more solid, and seriously set to seek after God, As an old Tree that puts forth fewer leaves and blossoms, but is more deeply rooted. But now Hypocrites do not grow beyond their first blaze, yea, they wither every day, lose their zeal, and their forwardness out of carnal ease, or affection to pleasures, honors, or greatness of the world; they lose the seeming Grace that they had before.

(5.) Where there's Life, there are vital Operations, for Life is active and stirring; so Spiritual Life hath its Operations, it cannot well be hid, it will bewray itself in a zealous, and in a constant and uniform practice of Godliness. They are Idols that have feet, and walk not, Rev. 3.1. Some only have a name to live, and are dead. They that make a naked profession, but are not excited to live, and bring forth fruit to God, They have a form of Godliness, but deny the power thereof, 2 Tim. 3.5. (That is,) the power that should change their hearts, and direct, and order all their Actions. They that are governed by the Spirit, they feel this power, they are enabled to bring forth the fruits of Righteousness to the praise and glory of God. Look as a Worldly Man by virtue of the Worldly Spirit that is in him, is dexterous in all his Affairs, his Worldly Principle puts a Life into him, Luke 16.9. Their employment is suitable to their Life: so a Spiritual Man that hath not the Spirit of the World, or a disposition that makes him eager upon Worldly things, but the Spirit of God dwelling, and working in him, here is not the Sphere of his Activity, his Cares, Thoughts and Endeavors are turned into another Channel, he is quickened, and raised to newness of Life, Rom. 6.4. The Man is more earnest, more thoroughly set for Heaven, and the Worldly Life, is more overruled, and mastered in him, and the Heavenly and Divine Life prevails in him, and sets him awork more and more. Thus I have by comparing these two lives, a little showed you what is that Life that we have by Christ; 'tis a Life that flows from Regeneration; that is begun by Union with Christ; that begets a sense; so that a Christian, he feels the Annoyances of those things that are inconvenient, and contrary to this Life; and begets an Appetite after the supports that should maintain it; and discovers itself by growth; this Life is increased in them more and more; and also it discovers itself by its Activity, by making them fruitful towards God. Thus you see wherein they agree.

Secondly, Let us a little see wherein they differ.

1. They differ in the state of them both, for this Spiritual Life is a Life that is consistent with some degree of Death. Even then when we live, we are troubled with a Body of Death, Paul complains of it. Tho Grace hath the upper hand in the Soul, yet Corruption cleaves to us still. Outwardly a man cannot be said to be dead, and alive altogether, but a Christian yet hath sin dwelling in him, and is dying to sin every day, that he may live unto God. And as sin decays, so the Spiritual Life takes place; for mortification makes way for vivification; and according to the degrees of the one, so are the degrees of the other. The more we die to sin, the more we are alive to righteousness, 1 Pet. 2.24.

2. There's a difference in the dignity of this Life. Natural Life, what is it? A benefit vouchsafed to us by God, that we may have time for Repentance; but yet it is but a wind that is soon blown over, and passeth away, Job 7.7. and a suitable expression you have, James 4.14. For this Life is but as a vapor. This Life is a little warm breath turned in and out by the Nostrils, soon gone; it is indeed a continued sickness, and our Food is as it were constant Medicine to repair and remedy the decays of the Natural Life. O but this is a Life that flows from God himself, and is a more worthy thing, it is the Life of God; and as Christ liveth in the Father, so we in him by the Spirit. This was a Life bought at a dearer rate then the Life of Nature, John 6.51, My flesh which I give for the Life of the World. Nothing less then the death of the Son of God would serve the turn, and therefore 'tis more noble then the other Life, which is called, The Life of our hands, Isa. 57.10. because it costs us hard labor to maintain it.

3. As it differs in the dignity and value, so in the Original. The Natural Life is traduced, and brought down unto us by many successions of Generations from the first Adam ; he was a living Soul, but the last Adam was a quickening Spirit, 1. Cor. 15.45. We have a living Soul, by virtue of our descending from the first Adam, all that our Parents could do, was to make way for the Union of Soul and Body together. But by this Life we and Christ are united together, and he becomes a Live-making Spirit unto us.

4. There's a difference in the duration. Grace is an immortal flame, a spark that cannot be quenched. All our labor and toil here in the world, is to maintain a dying Life, a Lamp that soon goes out; or to prop up a Tabernacle that is always falling; when we have made the best provision for it, 'tis taken away; ( Thou fool, this night, &c.) This Life is in the power of every Ruffian and Assassinate, that values not his own. O but the Spiritual Life is a Life that begins in Grace, and ends in Glory; the foundation of it was laid in Justification, that took off the sentence of Death; Sanctification is the beginning of it, the which by degrees is carried on, till it end in glory, where we shall be never weary of living it. The outward Life, though short, yet we soon grow weary of it; the shortest Life is long enough to be numbered with a thousand miseries; if we live to Old-age, Age is a burden to itself, Eccl. 12.1. Life itself may become a burden, for some have wished, and requested for themselves that they might die. But no Man ever wisht for the end of this Spiritual Life. Who ever cursed the day of his new Birth? This is Life indeed, then we begin to live in good earnest, we may reckon from that day forward that we live: The Seed of Eternal Life was laid as soon as Grace was infused into the Soul, and you may take hold of Eternal Life, 1 Tim. 6.20. before you enter into it. Maintain this Life, and it will end in Eternal Glory. Thus I have dispatched my first Question, namely, what is this Life that Christ hath purchased for us? A Spiritual Death, that we might die to Sin, and also a Spiritual Life, that we might live unto God.

SERMON XXX.

2. WE come to speak of the respect that is between this life and Christ's resurrection.

I Answer; Christ's Resurrection is,

• 1. An Example and Pattern of it.
• 2. A Pledge of it.
• 3. A Cause of it.

1. An example of it. There is great likeness and correspondence between Christ's rising from the grave, and a Christians resurrection from the death of sin.

1. Christ died before he rose, and usually God killeth us before he maketh us alive. First we find the word a killing letter, before we find it a word of life. This is God's method. Paul saith, Rom. 7.9. The commandment came, and sin revived, and I died. A man is broken in heart with an apprehension of sin, and God's eternal wrath, before he is made alive by Christ, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. He must be himself a dead man. The Law must do the Law-work, before the Gospel doth the Gospel-work. So, Rom. 8.2. But the Spirit of life in Christ Jesus hath made me free from the Law of sin, and death. He is under the Law of death, and sin, as it convinceth of sin, and bindeth over to death.

2. The same Spirit of holiness, or power of God, that quickened Christ, quickeneth us. 'It is said, Rom. 6.4. That as Christ was raised from the dead, by the Glory of the Father, even so should we be raised to newness of Life: That is, by his Glorious Power, 2 Cor. 13.4. For though he was crucified through weakness, yet he liveth by the Power of God. What is there said to be done by the Power of God, is said else where to be done by the Spirit of Sanctification, Rom. 1.4. And declared to be the Son of God with Power, according to the Spirit of holiness, by the resurrection from the dead. So are believers quickened by the same Spirit, Rom. 8.11. If the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Jesus from the dead, shall also quicken your Mortal Bodies, by his Spirit that dwelleth in you: Christ will quicken us by his grace, as he did his own dead body. The same quickening Spirit, that is in Jesus Christ, doth also quicken us.

3. Again, Christ being raised from the dead, dieth no more: As the Apostle telleth you, Rom. 6.9. Knowing that Christ being raised from the dead, dieth no more: Death hath no more dominion over him. His Resurrection instated him in an Eternal Life, never more to come under the Power of Death again: He might have been said to be alive after Death, if he had performed but one single act of life, or lived only for a while, but he rose to an Immortal, Endless Life, a Life Co-eternal with the Father: So is a Christian put into an unchangeable state; sin hath no more dominion over him: Should not, shall not, as the Apostle proveth there, applying it to the Christian. When Christ telleth he is the Resurrection, and the Life, he asserts two things, John 11.25, 26. That he that believeth on him, though he were dead, yet shall he live, and shall never die? Tho formerly dead in sin, he shall live the life of grace, and when he liveth it once, shall never die Spiritually and Eternally; otherwise how shall we make good Christ's Speech?

4. Christ in that he liveth, he liveth with God, and liveth unto God. Rom. 6.10. That is, with God, at his right hand: And to God, that is, referring all things to his Glory; for, Phil. 2.10, 11. all that Jesus Christ doth as Mediator, is to the Glory of God the Father. So a Christian liveth with God, & unto God. With God, not at his right hand now, but yet in a state of Communion with him, 1 John 1.3. And truly our fellowship is with the Father, and his Son Jesus Christ. And he liveth to God, as in the Text: Not to ourselves, but to him that died for us, and rose again: That is, no longer to our own lusts, and desires, nor for our own ease, profit, and honor, but according to the will, and for the service and honor of God, as more fully hereafter. Well then, that new state, into which Christ was inaugurated at his Resurrection, is a pattern, and example of our new spiritual life.

2. How 'tis a Pledge of it. Christ was our Common Person, and we make one Mystical Body with him, and therefore his resurrection and life, was not for his own person, and single self alone, but for all those that have interest in him. As he died, so he rose again in our name, and in our stead, as one that had satisfied the Justice of God, and procured all manner of grace for us, and as a Conqueror over all our Spiritual enemies. And therefore he is called the first fruits from the dead, 1 Cor. 15.20. As a little handful of the first fruits blessed the whole harvest, and sanctified it unto God. It blessed not the Darnel, and the Cockle, but blessed and sanctified the Corn. Christ's quickening after death, was a sure pledge, that everyone who in time belongeth to him shall in his time be quickened also; first Christ, and then they that are Christ's, everyone in their own order. We must not think that when Christ was raised, that it was no more than if Lazarus or any other single person was raised. No, his resurrection was in our name, therefore we are said to be raised with Christ, Col. 3.1. And not only so, but quickened together with Christ, Col. 2.13. And Eph. 2.4, 5. Though we were quickened a long time after Christ's Resurrection, yet then was the pledge of it 'Twas agreed between God and Christ, that his Resurrection should be in effect ours: And in the moment of our regeneration the virtue of it should be communicated to us. The right was before saith to all the elect, but when faith is wrought, the right is applied by virtue of the covenant of Redemption; he rose in the name of all the redeemed, and they are counted to rise in him, and we are actually instated in this benefit, when converted to God.

3. 'It is a cause of it. That Spirit of power, by which Christ was raised out of the grave, is the very efficient cause of our being raised, and quickened, or of our new birth; for the virtue purchased by Christ's death is then applied to us by him, who is now alive, and liveth for evermore for that end and purpose. Therefore 'tis said, 1 Pet. 1.3. That God hath begotten us to a lively hope, by the resurrection of Christ. By virtue of that power which he now hath, as risen from the dead. And, Eph. 1.19, 20. And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in Heavenly places. The same power worketh in believers, which wrought in Christ when he raised him from the dead. The same power which wrought in and towards Christ's exaltation is engaged for Believers to work grace, and carry on the work of grace in them. Christ risen, and living in Heaven, is the Fountain of life in all new creatures. He is the great receptacle of grace, and sendeth it out by his Spirit: A vital influence to all such as belong to him. And therefore our life is made dependant upon his, John 14.19. Because I live ye shall live also. The life of believers is derived from Christ's life, who is our quickening head, communicating virtue to all his members. There is a virtue in his life to quicken us, so that we do not live so much as Christ liveth in us, Gal. 2.20. I live, yet not I, but Christ liveth in me. As the root in the branches, and the head in the members.

USE 1. Information. It teacheth us three things in point of use.

1. The Suitableness between Christ and Believers. Consider him as God, or Mediator As God; Christ hath life communicated to him by eternal Generation; so by Regeneration we are made partakers of the Divine Nature. As Mediator he subsists in his life, as man by virtue of the personal union with the God-head. So do we live by virtue of the mystical inhabitation or union with Christ, by his Spirit; for our spiritual life floweth from the gracious presence of God in us, by his Spirit. Christ as man had first a frail life, subject to hunger, cold, and sufferings; so have believers a Spiritual life consistent with many weaknesses, and infirmities. But now Christ liveth gloriously at the Fathers right hand; so we shall one day bear the Image of the Heavenly, and be one day freed from all weaknesses; thus are we conformed unto Christ, and partake of the same life he doth.

2. It informeth us in what way this life is conveyed, and continued to us: By Virtue of Christ's death, and resurrection, by the Spirit through faith, his death is at the bottom of it; for he died, that we should live together with him, 1 Thes. 5.10. Who died for us, that whether we wake or sleep, we should live together with him. His resurrection is the pattern, pledge, and cause of it. For, Rom. 5.10. If we were reconciled by his death, much more being reconciled shall we be saved by his life. After he had rescued us from the power and danger of our sins, by his rising from the dead he is in a greater capacity to send out that Spirit, by which he was raised to raise us up to a new life. Then the Spirit is the Immediate worker of it, for Christ maketh his first entry, and dwelleth in the hearts of believers by his Spirit; for we are renewed and born again by the Spirit, John 3.5. That which is born of Flesh is flesh, and that which is born of the Spirit is Spirit. Without which we are not capable of it. The Spirit worketh Faith, and then there is an habitation fit for Christ in the Soul, Eph. 3.17. That he may dwell in your hearts by faith. Then he liveth in us, as the head in the members. Col. 2.19. And the root in the branches, John 15 1. 'It is by faith that the union is completed, John 1.12. To as many as received him, to them gave he power to become the Sons of God. And then a virtue and power floweth from this union to enable us to do those things, which are spiritually good, and acceptable to God. which is nothing but that which we call life. Without him we can do nothing▪ John 15.5. With him, and by him, all things, Phil. 4.13. I can do all things, through Christ which strengtheneth me. Namely by the influence of his Spirit received by faith.

3. It informeth us. 'It is not enough to believe that Christ died for you, unless also you permit Christ to live in you. 'It is not enough for your faith, 'tis not enough for your love, the Apostle mentions both, and we must look after both: As to have our old offenses expiated, so to live a new life in Christ, Rom. 6.5. For if we have been planted together into the likeness of his death, we shall be also in the likeness of his resurrection. We are branches of that tree whereof Christ is the root. We must have communion with Christ, living as well as with Christ dying, and not only freed from the damning power of sin, but quickened to a new life.

Use 2. is exhortation; to press you to several duties.

1. To believe that there is such a life. 'It is matter of faith; for when Christ had said, John 11.26. Whosoever liveth, and believeth in me shall never die, he presently addeth, Beleivest thou this ? Few mind, and regard it. The general faith concerning life by Christ must go before the special application. Besides, 'tis an hidden thing; your life is hidden with Christ in God, Col. 3.3. 'It is not visible to sense; And invisible things are only seen by faith. 'It is hidden from sense, and therefore it must be believed. 'It is hidden from the carnal World, as colors are from a blind man, because they have no eyes to see it. The natural man cannot see things that must be spiritually discerned, 1 Cor. 2.14. Besides, the Spiritual life is hidden under the natural, Gal. 2.20. The life that I live in the flesh, I live by the faith of the Son of God. They live in the flesh, but they do not live after the flesh; 'tis a life within a life; the Spiritual life is nothing else but the natural life sublimated, and over-ruled to higher and nobler ends; spiritual men eat, and drink, and sleep, and trade, and marry, & give in Marriage, as others do, for they have not divested themselves of the interests and concernments of flesh and blood; but all these things are governed by grace, and are carried on to holy and eternal ends. Besides, 'tis hidden, because there is upon it the veil, and covering of afflictions, and outward meanness, and a basement as it was said of some, of whom the World was not worthy, that they wandered about in sheep-skins, and Goat-skins, Heb. 11.37, 38. Who would think so much worth, should lie under such a base outside? Their glory is darkened, and obscured by their condition. Besides too, this life is often hidden by reproaches, and censures, & calumnies; the people of God are represented as strange sort of people unto the World, 2 Cor. 6.8. As deceivers, and yet true. They are reputed as a company of hypocrites and dissemblers; all their experiences questioned and scoffed at; profane and wanton wits will be spitting out their venom in every age, and God's people will be Judged according to men in the flesh, though they live to God in the Spirit, 1 Pet. 4.6. God permitteth it; reproach is the soil and dung, whereby he maketh his heritage fruitful; but yet this is an hiding and disguising the Spiritual life. Lastly 'It is hidden under manifold weaknesses, and infirmities; the best have their blemishes and the most of Christians show forth too much of Adam, and too little of Jesus, and so the Spiritual life is carried on darkly, and in a riddle. Though the old man of corruption doth not bear sway in their hearts, to command, direct, and order all their actions, as formerly it did; yet sin is not wholly gone; they feel a Law warring in their members, Rom. 7.33. And 'tis not only warring, but sometimes prevailing, that they themselves can feel little of the holy life. There are some question and life of grace others scorn and scoff at it, yet believe it, for 'tis the great truth revealed in the Scriptures, and 'tis in some measure felt by sense; yea the rays of this hidden and rejected life are often discovered to the World. For there are some who by their practices condemn the World, live in counter-motion to the corrupt sort of men, walk as those that have another Spirit than the Spirit of the World, 1 Cor. 2.12. and as those that look for an happiness else where. Therefore believe that there is such a life.

2. Value and esteem it according to its worth and excellency : I mean, with a practical esteem, as Paul doth, counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him? Phil. 3.10. That I may know him, and the power of his Resurrection. Or the virtue of raising him out of sin to the life of grace. Oh that is an excellent thing indeed. 'It is more to be advanced to this life, than to the highest honor in the World. This is to live in God, to God, to have miracles of grace wrought in us every day. 'It is the divine power that giveth us all things that pertain to life and godliness, 2 Pet. 1.3. Not begun, nor carried on, without a daily miracle, or a work exceeding the power of nature, or the force of the creature; life ennobleth all things; a living dog is better then a dead Lion; to be alive to God, when others are dead in sin, what a great privilege is that?

3. Deal with Christ about it. Come to him, he purchased it by his death, John 6.51. This is my flesh, which I have given for the life of the World. To God in sacrifice, to us for food. Look upon him as one that is possessed of the fullness of the Spirit, to work it in all those, that come to God by him, Heb. 7.25. He is able to save to the uttermost all those that come to God by him, for he liveth forever to make intercession for them : That is, penitent believers; for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit, John 5.40. Ye will not come to me, that ye may have life. If you have a pressing need, why should you keep away from him? That's his Quarrel against us, that we will not make use of him for this benefit. He is best pleased, when we have most of it, John 10.10. I am come that they might have life, and have it more abundantly. He would have us not only living Christians, but lively. He hath appointed Ordinances to convey it to us. The word, Isa. 55.3. Hear, and your Souls shall shall live. The Sacraments, Psa. 22.26. The meek shall eat, and be satisfied, they shall praise the Lord that seek him, your heart shall live forever. Prayer, that we cry earnestly, and express our desires of this benefit, Psa. 36.9. For with thee is the fountain of life, in thy light shall we see light David often calleth upon God, as the God of his life. Well, when we go to God he remitteth us to Christ, Christ to the Spirit, and the Spirit to the Ordinances; there we should observe his drawings, and obey his sanctifying motions, when he saith, Arise from the dead, and Christ shall give thee light, Eph. 5.14. When more awakened than at another time.

4 When we have this life, let us Improve it, and act grace in all holy obedience unto God, Eph. 5.25. If we live in the Spirit let us walk in the Spirit : If partakers of the new life of grace we must show it in our conversations, for newness of heart is seen in newness of life.

USE 3. is to put us upon self reflection and self examination. Have we a new life communicated to us?

1. If it be so, then there is a great change wrought in us. 'It is said of Christ he was dead, and is alive, Rev. 1.18. To him we are conformed, Luke 15.24. This my Son was dead, and is alive again; he was lost, and is found. So, Eph. 2.1. You that were sometimes dead in trespasses and sins, yet now hath he quickened. Surely when a man is translated from death to life, that should be a sensible change, as if another Soul dwelt in the same body; he is another man to God, hath holy breathings after him, delights frequently to converse with him in prayer, Acts 9.11. Arise, and go into the street called straight, and inquire in the house of Judas for one Saul of Tarsus, for behold he prayeth. And Zach. 12.10. I will pour upon the house of David, and the inhabitants of Jerusalem, the Spirit of grace and supplication. He hath a childlike love to God as a Father, Gal. 4 6. And because ye are Sons, he hath sent forth the Spirit of his Son into your heart, crying Abba Father. Have a Child-like reverence to him, Eph. 5.1. Be ye followers of God as dear Children. Illustrate it by that, Jer. 35.6. When they set pots of Wine before them, to drink, we dare not; Jonadab our Father commanded us saying, ye shall drink no Wine. And a Child-like dependence upon him, Matth. 6.32. Your Heavenly Father knoweth that ye have need of all these things. A Child-like hope from him. 1 Pet. 1.3. Who hath begotten us to a lively hope, by the resurrection of Jesus Christ from the dead. Zeal for him, 2 Cor. 5.10. Knowing the terror of the Lord we persuade men. He is another man to his neighbor, he carrieth it justly and righteously to all, both as to person, name, and estate, and this not by compulsion of conscience, but inclination of heart, which the Scripture expresseth by loving our neighbor as ourselves, seeking their good as our own, rejoicing in their good as our own, mourning for their evil as our own; such a Justice as groweth out of love, Rom. 13 8. Owe no man anything but to love one another; for he that loveth another hath fulfilled the Law. But to our fellow Saints, and everlasting companions, a Christ-like love, 2 Pet. 1.7. Add to Godliness brotherly kindness, and to brotherly kindness charity : Another man in his special relations, Philem. 11. Which in times past was unprofitable, but now profi • able to thee and me. That's the sphere of our activity. In the government of himself, he doth exercise a greater command over his passions, and affections, Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts thereof: Alloweth no bosom sin, Psa. 18.23. I was upright before thee, and kept myself from mine iniquity. And still a constant carefulness to please God, Heb. 13.18. For we trust we have a good conscience in all things, willing to live honestly.

2. If so, there will be a solemn dedication of ourselves to God, Rom. 6.13. But yield yourselves to God, as those that are alive from the dead. The reason is, because the great effect of grace is a tendency towards God, and that tendency produceth a setting apart of ourselves for God's use and service, and the reality of this is seen in using ourselves for God.

3. Where there is life there will be vital operations. For life is active and stirring, it cannot be hidden, but will bewray its self, in all that we do, though not at all times in a like measure; our prayers will be the prayers of a living man, our conferences and discourses such as come from those that have life in them; our whole Service of God such as hath warmth and zeal in it, Jam. 5 16. The fervent, effectual prayer of a righteous man. And, Rom. 12.11. Not slothful in business, fervent in Spirit, serving the Lord. Our addresses to God such as become feeling of wants, an appetite after, and favor of Spiritual things. And if Christians do not feel this life (for sometimes 'tis weak and obstructed) they cannot be satisfied, nor rest in this frame; when dull of hearing, or Cold in prayer, they rouse up, and stir up themselves, Isa. 64.7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee. What is wanting in fervor, is made up in sense, and feeling and bemoaning their condition, so that the heart is alive, because 'tis sensible of its deadness, living, though not lively; but the chief note is a sincere desire to please, honor, and glorify God, and that by virtue of Christ's Resurrection, Christians obtain the grace of a new life.

SERMON XXXI.

THere were false Apostles at Corinth, who gloried much in outward things, not only Birth, Wealth, Abilities of Speech; but such outward things, as had a nearer connection with, and respect to Religion, as their acquaintance with Christ, that they had known him in the flesh, and owned him when yet alive: And therefore are supposed to be intended in that expression, I am of Christ, 1 Cor. 1.12. As others received the Doctrine of Life from Peter, Paul, Apollos, they immediately from Christ himself: Now this boasting these Corinthian Doctors used, as to keep up their own fame among the people, so to lessen and weaken the credit of Paul's Apostleship▪ for this objection lay against him, that he had not, as other disciples, conversed with our Lord Jesus Christ on earth. Now Paul that he might give the Corinthians occasion to Glory in his behalf, and furnish them with an answer that gloried 〈 in non-Latin alphabet 〉 , verse 12. in external privileges, though they knew in their Consciences, they had little reason so to do: He had more valuable things to boast of, namely, That he was much in Spirit, much in labors, much in afflictions for the honor of the Gospel, and to all which he was carried out by the hopes of Eternal Life, the terror of the Lord at the day of Judgment, and the Love of Christ constraining him. This was the threefold cord; Hope of Reward, Fear of Punishment, and the Love of Christ: And these were more valuable considerations, whereupon to esteem of any one, than external privileges could be. In their outward privileges, he could vie with them: For though he was none of Christ's followers here upon earth, yet he was equal to them, by seeing and having been spoken to by Christ out of Heaven, 1 Cor. 9.1. Am not I an Apostle? have not I seen Jesus Christ the Lord? But Paul did not seek his esteem merely for his vision of Christ, and that ecstacy which befell him at his first conversion, but for the faithful discharge of his work upon the ground aforementioned, that he would not glory 〈 in non-Latin alphabet 〉 , as those others did. Mortified Christians, or those that have seriously given up themselves to the Lord's use, should more mind that, and esteem themselves, and others, for true and real worth, rather than such an external previledge: Wherefore know we no man after the flesh, &c.

In the Words we have,

1. A general conclusion inferred against the boasting of the Corinthian Doctors; Henceforth we know no man after the flesh : We own no carnal respect to any man living, and do not value any by outward acquaintance with Christ, but according to the Spiritual power that is in him, and taught by him.

2. The conclusion restrained unto the instance of Christ; Yea though we have known Christ after the flesh. Where there is,

1. A supposition ; Though we have known Christ after the flesh.

2. An assertion ; Yet henceforth know we him no more. That is, as a friend conversing with us upon earth in an outward way; but as a King and Law-giver of the Church, that is ascended up to Heaven, there to govern the Church by his Spirit, and Laws: Offering and designing to us Eternal life, upon our obedience, & fidelity to him. Well then, to know Christ after the flesh, is not forbidden, with intent to deny his Humanity, or to exclude the comfort thence resulting: So we must still know him after the flesh, his Human Nature is the ground of our comfort: But that we should not esteem, and judge of persons by their outward conversing with him, but their Loyalty and Obedience to him. This I think to be the most proper meaning of the words: Though some with probability, carry them another way thus: Henceforth know we no man after the flesh; that is, we do not value men for their Wealth, Honor, Nobility; and though we have known Christ after the flesh, alluding to his esteem, when a Pharisee; according to the humor of that sect, he looked for a pompous Messiah, but now owned him as a glorified Savior, sitting at the right hand of God, in the Heavens.

1. The general truth, henceforth know we no man after the flesh. This knowledge is a knowledge of approbation; to know is to admire, and esteem: as we ourselves should not seek our own esteem thereby, so not esteem others, 〈 in non-Latin alphabet 〉 , for some external thing, which seemeth glorious in the Judgment of the flesh.

1. Doct. A Christian should not religiously value others for external and carnal things.

Let us state it a little, how far we are to know no man after the flesh.

1. Negatively; and there,

1. 'It is not to deny civil respect and honor to the wicked and carnal: For that would destroy all government, and order in the World, Rom. 13.7. Render therefore to all their duties: Tribute to whom Tribute is due: And Custom to whom Custom: Fear to whom Fear: And Honor to whom Honor : We are to own Parents, Magistrates, Persons of Rank and Eminency, with that respect which is due to their Rank and Quality, though they should be carnal: For the wickedness of the person doth not discharge us of our duty, or make void civil, or natural differences, and respects due to them.

2. Not to deny the gifts bestowed upon them, though Common gifts; for your eye should not be evil, because God's is good, Matth. 20.

3. You may love them the better, when religion is accompanied with these external advantages, Eccl. 7.11. Wisdom with an inheritance is good : Religious and noble: Religous and beautiful: Religious and learned: Religious and Rich. When grace and outward excellency meet, it maketh the person more lovely and amiable.

2. Positively;

1. We must not guild a potsherd, or esteem them to be the Servants of Christ, because of their carnal excellencies, and value them religiously, and prefer them before others, who are more useful, and who have the Image of God impressed upon them: This is to know men after the flesh, and to value men upon carnal respects: We do not Judge of an Horse by the saddle and trappings, but by his strength and swiftness: Solomon telleth us, Pro. 12.26. That the Righteous is more excellent than his neighbor, and explaineth himself, Pro. 19.1. Better is the poor that walketh in his Integrity, than he that is perverse in his lips, and is a fool. Grace should make persons more lovely in our eyes, than carnal honor and glory.

2. The cause of God must not be burdened or abandoned, because those of the other side have more outward advantages : This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh, and such a course will justify the Pharisees plea, John 7.47, 48. Have any of the Rulers and Pharisees believed in him? but this people which knoweth not the Law are cursed. The truth is not to be forsaken, because there is eminency, pomp, worldly countenance, repute for learning, on the other side. To this head may be referred the plea between the Protestants and the Papists, about Succession; suppose it true, that there were no gaps in their succession, that ours as to a series of persons cannot be justified, yet the plea is naught; for this is to know men after the flesh, and to determine of truth by external advantages. So if we should contemn the truths of God because of the persons that bring them to us, as usually we regard the man more than the matter, and not the golden treasure so much as the earthen vessel; 'twas the prejudice cast upon Christ, Was not this the Carpenters Son? Matheo Langi, Arch-Bishop of Saltsburg, told everyone that the Reformation of the Mass was needful, the liberty of meats convenient, to be disburdened of so many commands of man concerning days just; but that a poor Monk should reform all, was not to be endured; meaning Luther.

3. We should not prefer these to the despising and wrong of others, 1 Cor. 11.22. Everyone took his own supper, but despised the Church of God: That is, excluded the poor, who were of the Church as well as they.

4. To value others for carnal advantages, so as it should be a snare or matter of envy to us, Prov. 3.31, 32. Envy not the oppressor, and choose none of his ways, for the froward is an abomination to the Lord, but his secret's with the righteous.

5. Know no man after the flesh, so as to forbear Christian duties to them, of admonition, or reproof, or to accommodate God's truths to their liking, Mark 12.14. Master, we know that thou art true, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth.

6. Not to comply with carnal men for our own gain and advantage, Judges 16. Having men's persons in admiration because of advantage : To sooth people in their errors or sins.

2. The Reason is taken from the posture of the words in the context, this disposition whatever it be is an effect of the new nature, of the love of Christ, and a branch of not living to ourselves.

1. The new nature, verse 17. If any man be in Christ, he is a new creature. A new creature hath a new Judgment of things; when a man is changed his Judgment of things is altered.

2. Of the Love of Christ, Verse 14. He that loveth Christ as Christ, will love Christ in any dress of Doctrine, plain and comely, or learned or eloquent, in any Condition of life in the World, high or low, is not swayed by external advantages.

3. A branch of the Spiritual life, ver. 15. The faithful being born again of the Spirit, do live a new and spiritual life. Now this is one part of this life not to know any man after the flesh: To be dead to things of a carnal interest, not moved with what is external, and pleasing to the flesh: Let the carnal part of the World please themselves with these vain things, Pomp of living, external rank, possession of the power of the Church, &c.

USE is that of the Apostle, James 4.1. My Brethren, have not the faith of our Lord Jesus Christ, the Lord of Glory, with respect of persons. That is, do not esteem things that are religious for those things, which have no affinity with, or pertinency to religion. His reason is couched in the exhortation; Christ is the Lord of glory, and puts an honor upon all things which do belong to him; how despicable soever otherwise in the Worlds eye not external things, but religion, should be the reason and ground of our affection.

2. We come to the conclusion restrained to the instance of Christ; Yea though we have known Christ after the flesh, yet now henceforth know we him no more.

2. Doct. A mere knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him, as dying, and rising again, for their sakes.

I shall prove to you that knowing Christ after the flesh was not that respect that he looked for, when he was most capable of receiving love in this kind, namely, during his personal abode in the World: Even then an outward, ceremonious respect to his person, was not so pleasing to him as a serious attention to his Doctrine and counsel, and ever met with a correction and reproof from Christ, rather than approbation and acceptance with him; at least Christ aimed at some higher thing, which was of more value and esteem with him. Search all his life: You read of some that desired to see him, John 12.20, 21, 22, 23. Some Greeks that had a curiosity to see his person, and be more familiarly acquainted with him. Now Christ teacheth that the true means to know him to Salvation was not to see with the eyes of the Body, but by faith in the Spirit, as lifted up to glory they impartially propound the matter to Philip, and he consults with Andrew, and both of them present their request to Christ; but he diverts to the Doctrine of the cross, and the glory that should ensue, to teach them to lay aside doting on his bodily presence, and to think of communion with him in his sufferings, and the duty that belonged to his exaltation. They came to see a man lately cried up by popular applause, and to gaze on him who was made so famous in the late triumph. So when some depended upon their hearing of him, and resort to his Doctrine, he telleth them this would not do without other things, Luke 13.26. Then shall ye begin to say, We have Eaten, and Drunk in thy presence, and thou hast taught in our streets. Yet if there be no more but kind converse, or an outward resort to his ministry, as to an ordinary man; I know you not. This acquaintance is disclaimed. Some that not only heard, but commended him, as that forward Woman. Luke 11.27, 28. And a certain Woman lift up her voice, and said unto him, blessed is the womb that bare thee, and the paps which thou hast sucked; but he said, Yea rather Blessed are they that hear the word of God, and keep it. Yea rather 'tis a reproof: Oh no Woman; that's a blessed thing to hear the word of God, and keep it: That's not the use to applaud the person, but obey the Doctrine. Still he calleth for a more spiritual respect. When they told him that his kindred, his Mother and Brethren stood without to speak with him, Matth. 12.47. to the end. Christ saith, Whosoever doth the will of my Father which is in Heaven, the same is my Brother, Sister, and Mother. Believing in Christ, and obeying God's will, rendereth us more acceptable than if we did touch him in blood and kindred. Augustine saith of the Virgin Mary, Beatior Maria percipiendo fidem Christi quàm concipiendo carnem Christi; Materna propinquitas, &c. That she was more happy in carrying Christ in her heart, then conceiving of him in her womb. So Mark 5.18, 19. When Christ had cured a man that was possessed of a whole Legion of Devils, he prayed him that he might be with him: Howbeit, Jesus suffered him not, but bid him go home to his friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. Our love to Christ is better shewn not in our human and passionate affections to his bodily presence, but in performance of those religious services he requireth of us; he lingered after his bodily presence, but Christ expected not the offices of human conversation, but duty and obedience to his commands from him. So there is a famous Instance of Christ's entertainment at Bethany, Mark • 0.38. to the end. There were two Sisters, severally employed; Martha busied in the Ministries, and Services of the outward entertainment, but Mary sat at Christ's feet (the posture of disciples) and heard his word. The one careful to entertain Christ in her heart, the other into her house: Christ where ever he came was willing to improve the opportunity, and to leave some spiritual blessing behind him. He came not to be feasted, but to refresh Souls. Martha complaineth of Mary, as if her devotion had been unseasonable, to leave the burden of the household affairs, to her alone; but Christ showeth Mary 's respect was more pleasing to him, than Martha 's, hearkening to his word, rather than making provision for his person. Many would seem to gratify Christ with an outward and carnal respect, but do not hearken to his gracious words. So in other things; weeping for him when he went to suffer, Luke 23.28. Weep not for me, ye Daughters of Jerusalem, but weep for yourselves, and Children. That would not comport with the end of the death of Christ. Which was not to be looketh upon as a spectacle of human calamity, but as a mystery of higher consideration, and God looked for more noble, and spiritual motions, than this passionate condoling. So to fight for him; Peter was in a rage when they came to attacque Christ, and therefore draweth on an whole Troop, John 18.11. Put up thy Sword in thy sheath Peter. The cup which my Father hath put into my hand, shall I not drink of it? Peters act seemed to express much zeal and affection to Christ's person, but Christ showeth that he was appointed for an higher purpose, and checketh Peter for his rashness. Nay the Disciples languishing for the comforts of his bodily presence: Then Christ told them, John 14.15. If ye love me keep my commandments. When a man is ready at our command, & willing to do what we would have him to do, 'tis a sign of his love; to be up, and be doing is a sure manifestation of obedience. So John 20.27. Touch me not, for I am not yet ascended to my Father, but go to my Brethren, and say unto them, I ascend. Mary Magdalene was now fallen at Christ's feet, and embraced them, Matth. 28.9. They came and held him by the Feet, and worshipped him. In an humble and affectionate devotion, she hangeth about our Savior, but Christ forbids this embracing, touch me not ; it comes of human affection, out of a compliment, but Christ rejects this Testimony of her love, and directs her to a more acceptable service, to carry tidings to his Brethren of his Resurrection. And 'tis more acceptable and pleasing to him to be about our Service, and doing good in our station, than to be performing these offices of human love, and kindness to his person, entertaining him, seeing, hearing him, weeping for him, defending him. Otherwhiles he bids them come to him, Luke 24.39. Handle and see, for a Spirit hath not flesh and bones, as ye see me have ; for a confirmation of their Faith.

2. There is a knowing Christ after the flesh since his ascension into Heaven:

1. By a naked profession of his name, without conformity to his Laws. There are Disciples in name, and Disciples indeed, John 8.31. If ye continue in my word, then are ye my Disciples indeed. Christ hath some Disciples who are so in reality, and others who are so in show only; there is no true ground of solid comfort, but in being real Disciples; others are but Christians in the letter, not in the Spirit. Those that are in the letter have notions of God and Christ, and Heaven, and Hell, but they have but names▪ and notions of these things. But feel nothing of the power and life that accompanieth these things. A man may profess himself a Christian, and yet perish with unbelievers, yea be as great an enemy to Christ as the Jews that crucified him, and the heathens that worshipped other God's; a grieving of his Spirit, a despising the fruits of his purchase, a refusal of his holy Ordinances, and an hatred of his Servants, is no less offensive to him, and may argue as little affection in us, as either the spite of the Jews, or Idolatry of the Heathens, did in them to Christ. I call this profession of careless, lawless Christians, a knowing Christ after the flesh, because 'tis a mere carnal, human, natural respect to Christ's memory, such as a man beareth to his famous Ancestors, or the deceased Hero's of his Country, not befitting him who is our Mediator, and Lord of all things, who is best remembered when our hearts are converted to him, and when his Laws are obeyed; such as the Jews did bear to Abraham the founder of their Nation, or Moses the Law-giver of their Country. Surely Abraham ▪ and Moses were as dear to the carnal Jews, as Christ can be to us, but Christ telleth them, if you were Abraham's seed, you would do the works of Abraham▪ Joh. 8.39. And Joh. 5.46. If ye had believed Moses, ye would have believed me. They were Abraham's seed after the flesh, not after the Spirit; they were Abraham's seed after the flesh, but that did avail them nothing, since they did not follow his example, but sought to kill him, which was far from Abraham's Spirit and temper. A little of men's practice is a surer rule to try by, than all their fair language and complemental respect, John 9.28, 29. Then they reviled him, and said, Thou art his disciple, we are Moses his disciples, we know that God spake to Moses but as for this fellow, we know not whence he is. However he, or such as He, were so fully resolved to become disciples to Christ, yet they would cleave to Moses, John 9.28.

Thus are the best of men mistaken and abused by their carnal Successors. They made use of Moses his name to excuse their disobedience to Christ.

It is an old trick of degenerate men to cry up the names of pious Ancestors, and externally to adore the memory of Saints departed: But such motives of love are but carnal, when there is an apparent inconformity between you and the persons whom you would magnify. We detest the memory of Annas, and Caiaphas, Judas, and such others as conspired to take away the life of Christ; so did they of Corah, Dathan, and Abiram. Ahab was accounted as wicked by them, as Pilate by us: Therefore to rest in a naked, historical belief and mere profession of the name of Christ, when there is such an apparent insubjection to his Laws, 'tis but a knowing Christ after the flesh, owning him as the God of the country, upon custom, and tradition. Well then, Christ is never rightly entertained, but when his Doctrine is received, and entertained by faith: though there should be an hatred of his persecutors, a quarrelling for his religion, you put him to more shame in your conversations, and crucify him afresh every day, Heb. 6.6 Seeing they have crucified to themselves the Son of God afresh, and put him to open shame. A quarrelling ruffian may be ready to fly in the face of him, that shall speak a disgraceful word against his Father, when his own dissolute, and ungracious wicked courses grieve his Fathers Spirit, and shame him more than all their reproaches; so many will pretend much love to Christ, and in an heat & quarrel be ready to venture their lives for their religion. No man would have his religion despised, but yet he shameth and bringeth it most into contempt, that matcheth it with disproportionate practices; as those are called enemies to the cross of Christ, that preached Christ, but yet lived in a sensual and earthly manner, Phil. 3.19.

2. By acts of sensitive affection in the reading, or meditating on the story of Christ's sufferings ; or when you hear his Passion laid open in a Rhetorical fashion. Men at such occasions find that there is stirred up in themselves some fond pity at his sufferings, and indignation at the Jews, and are ready to fly in the face of Judas that betrayed him, and the Rulers and those that put him to death. All this is but an human, natural respect, such as we will find in ourselves at any tragical representation, true, our false; let a man but read the sad preparation of Abraham, when he went to sacrifice his Son Isaac, or the pitiful words and moans of Jacob, when they told him, that some Beast had devoured Joseph, and shown him his coat. The sacking of Jerusalem, by the Babylonians, or how they handled that miserable King Zedekiah, when they had first slain his Children before his face, and then put out his eyes. Or the Lamentations of Dido for Aeneas, when she slew herself. These storys will draw as many tears from our eyes, as the story of Christ's sufferings; things of small importance, well represented to the fancy, may thus affect us. And besides, these light affections do not comply with God's end in the Mystery of Redemption; we are not to reflect upon the death of Christ as a tragical accident, or sad story, but as a well-spring of Salvation, and God looketh for more noble, and spiritual motions, namely, that we should be affected with the horror of our sins, that crucified the Lord of Glory, and the terror of that dreadful severity which God manifested on his own Son, when he took our burden upon him, and the admiration of his incomparable wisdom, which could join his mercy with his justice; the unspeakable joy of Salvation, which is derived thence to us, and the ardent love which we should bear to the Father, who hath given his Son to die for us. These are the true resentments of the death of Christ; even that we may raise our hopes of mercy upon the foundation of his merit and satisfaction, as the price of our blessings, and engage ourselves to God, in a way of thankfulness, for his great love and mercy, and increase our hatred of sin, having such a glass wherein to view our hatefulness; now these are spiritual respects, the other are but carnal, such as we would show to man pitifully handled.

3. By expressing our respects more in the pomp and pageantry of outward complements, rather than serious devotion, or an hearty obedience to his Laws, or worshipping him in Spirit and in truth. This is also a knowing Christ after the flesh, or a carving out a respect to him, that rather suiteth with our carnal minds, than his glorious estate now in Heaven. The whole genius of the Popish religion runneth this way, where the worship of Christ is turned into a theatrical pomp, and the simplicity of the Gospel is changed into weak and silly observances, and beggarly rudiments, which betray it to the contempt, & scorn of all considering men, and is no more pleasing to Christ than the mockage of the Jews & Soldiers that put a purple robe upon Christ, and cried, Hail king of the Jews, when they spit upon him, and buffeted him. In Christians 'tis but to complement Christ, to feast, and make mirth for his memory, and deck our bodies, and houses, whilst we look not after rejoicing in the Spirit; to be all for sumptuous Temples, and costly furniture, and rich Altar, Cloaths, and Vestments, while his Laws are trampled underfoot, and those that would sincerely worship Christ, and make it their • usiness to go to Heaven, are despised and maligned, and it may be condemned to the fires. 'It is not the pomp of Ceremonies, but Faith and brokenness of heart, and diligence in his service, and living in the Spirit, that Christ mainly looketh after. Religion looketh more like a worldly thing in a carnal dress, but the Kings daughter is glorious within, Psa. 45.13. The glory of the true Church, and every member thereof is in things spiritual, as knowledge, faith, love, hope, courage, zeal, sobriety, patience, humility; these are the true glories of the Saints, not golden Images, and rich accommodations, and outward triumph, and carnal revilings; and the great thing Christ hath commended to us in his Doctrine is an holy heart, and an holy life, Psa. 93.5. Holiness becometh thy house, O Lord, forever. Not pomp, and gaudry of worship, but purity, and holiness, that's a standing ornament.

4. By herding with a stricter party, whilst yet our hearts are not subdued to God. There are three places prove this, Gal. 6.15. For in Christ Jesus, neither circumcision nor uncircumcision availeth anything, but a new creature. And Gal. 5, 6. For in Christ Jesus neither circumcision nor uncircumcision availeth anything, but faith that worketh by love, 1 Cor. 7 19. Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God. Men hug others because they are of their party, and fellowship; 'tis religion enough to be one of them of such a party, and denomination, as obtains the vogue, and is of most esteem among Christians in that age; yet how strict so ever our party be, if our hearts be not subdued to Christ, all is as nothing in the sight of God; till a man be a new creature, 'tis but a flesh • y knowing of Christ; a man may change his party, as a piece of Lead will receive any Impression, either Angel, or Devil, or what you stamp upon it.

3. This knowing Christ after the flesh will do us no good, be of no comfort and use to us, as to the salvation of our Souls.

1. Because God is no respecter of persons, 1 Pet. 1.17. If you call him Father, who without respect of persons Judgeth every man according to his works. The 〈 in non-Latin alphabet 〉 is the outward appearance, but God is 〈 in non-Latin alphabet 〉 , one that doth not judge by outward respects. The Prosopon of the Jew was his knowledge of the Law, and enjoying the Ordinances of God. The Prosopon of the Christian is his profession of respect to Christ, and esteem of him, but God judgeth not by the appearance, but by the internal habit, and constitution of the heart, manifested by an uniform obedience to his whole will; otherwise circumcision may become uncircumcision, or Christianity as Paganism. Therefore 'tis not enough to profess you are for Christ, of his Faction and Party, for there is a Faction of Christians as well as a religion; they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ, without any change of heart, or serious bent of Soul towards him. Now this is the Prosopon, according to which God may be supposed to judge; for you do not think riches, or poverty, fear or love, can so much as be supposed to be in God, but profession, or not profession, is that he looks to.

2. Because Christ hath put us upon another trial than a fond affection to his outward person and memory, namely by our respect to his commandments, John 14.21. He that hath my commandments and keepeth them, he it is that loveth me. There's the main; other things will not pass for love, though they be taken for such in the World: And John 15.14. Ye are my friends if ye do whatsoever I command you. Perfect friendship consists in harmony, or an agreement in mind and will. If you have any true love to Christ it will make the Soul hate everything which it knoweth to be contrary to his nature and will, Psa. 97.10. Ye that love the Lord, hate evil ; and constraineth the Soul to set about everything which it knoweth will please and honor him, 2 Cor. 5.14 The love of Christ constraineth us : If we do but love him, and be sensible of the obligation he hath left upon us. So it will be in a real spiritual love.

3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh. Christ being now exalted requireth a spiritual converse with him. When Christ hath laid aside his mortal life, we should lay aside our carnal conceits, and affections. There were some Jewish Impostors, (that Eusebius writeth of) Mungrel Christians, Chocabites, and Nazerites, who called themselves the Lord's kinsmen, a sort of Cozening, and Heretical companions they were, who for their own purposes forraged the Countrys up and down, as the Gipsies now do, amusing the World with genealogies, and drawing the vulgar after them, with many vain fancies, denied the Resurrection, interpreting all said about it of the new creature, pretending belief in Christ, but observing the Law of Moses, against whom the Epistle to the Galatians is supposed to be written. And there were some that knew Moses after the flesh, and seemed to pretend much zeal to the Law of Moses. Now the Apostle saith they deserved to be called the concision, rather than the circumcision, whereof they gave out themselves to be patrons and defenders. The true believers had right to that title, because they had the thing signified by circumcision, worshipping God with the inward and spiritual affection of a renewed heart, and trusting in Christ alone for salvation, who was the substance of the shadows, and renouncing confidence in fleshly privileges, worship God in the Spirit, and rejoice in Christ Jesus. So for Christians, glorying in externals is scarce worthy the name of Christianity, if they have the name, not the reality.

4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven. It pleased him not in the days of his flesh: A Divine spiritual affection doth only befit the state of glory to which he is exalted. Now he is ascended into Heaven, he is to be known in Faith, and worshipped in Spirit, his body is above all kindness and his memory is to be respected not as the memory of an honorable man, but as one who is Lord of the Church, and governeth it by his Spirit to the end of the World, Phil. 2.10, 11. Not Lord, Lord, but obedience, Matth. 7.22.

1 USE is reproof of those that please themselves with that deceit of heart, that if they had lived in the days of Christ, conversed with our Savior, and heard his Doctrine, and seen his Miracles and holy life, they would not have used him as the Jews did, but expressed kindness and love to his person. Now to these let me say, First, That 'tis an old deceit of heart. We usually translate the scene of our duty to former times, and lay aside at the present that work, and expression of love which God hath called us to. God knoweth in what age to cast you, and what means and dispensations are fittest for you, he that doth not improve present means, will not improve any, 1 Pet. 1.8. Whom having not seen, we love, in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. If ye receive his Doctrine, obey his Laws, believe in him, love him, rejoice in the midst of afflictions, you express your love to Christ.

2. It is not likely you would do otherwise, having the same temper and constitution of Soul, which they had, that opposed Christ, the same root of bitterness in you. You hate those in whom there is the Image of Christ, and some representation of his Holiness and Meekness. We read of those, Mat. 23.29, 30. Who build the Tombs of the Prophets, and garnish the Sepulchers of the Righteous; and say, if we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets, who yet persecuted Christ; as many will condemn the former Adversaries of the Martyrs, Bonner, and Gardener. Christ taught no other Doctrine than that which the Prophets and Martyrs had done; but dead Saints do not exasperate. And what entertainment would a rude dissolute sort of people give to such a mean, but holy Person as Christ was, that was so free in his Reproofs? Ye are of your Father the Devil, and the lusts of your Father ye will do, John 8.44. He that now showeth a spiteful and malicious mind against the Truth, and Servants of God, shall never make me think otherwise, but if he had lived in Christ's days, he would have been as ready▪ and forward to persecute him as the worst. Certainly an Herod, and an Herodias to John the Baptist, would have been an Ahab, and a Jezebel to Elijah ; ask them what they thought of Ahab, and Jezebel, they would have made many great Protestations, that they would have done far otherwise, but they did the same things to him that came in the Spirit and Power of Elias. No miscreant, but will cry out on the treachery of Judas, the envy and malice of the High-Priests, the fury of the Jews ; yet the same thing is done by them, whilst Godliness is Persecuted, they are still desirous to break this Vessel, where this Treasure lieth, Dead Saints are out of sight, no Eye sore to them, no way offensive to their Ears.

3. If you should, this would not save you, without Conversion to God. The same Laws were in force then, that are now, knowing Christ after the flesh would do you no good, but a spiritual and true affection to him. The Reward was still promised to true Disciples, John 12.26. If any man serve me, let him follow me, and where I am, there shall also my servant be: if any man serve me, him will my Father honor. When some came to see him, he exhorted to imitation of his Example, and subjection to his Laws. It is not an outside appearance, unless we humbly engage in his Service, and have a desire to please him in all things. Oh therefore let us make this use of the love of Christ, and the sense of our engagements to him, as to know Christ, not after the flesh, but so as to love him, and serve him, and subject ourselves to his Laws.

Use 2. Have we a better knowledge of Christ? Do we know him after the flesh, or after the Spirit?

1. The ground of our Knowledge, what is it, common Tradition, Human Credulity, or the illumination of the Holy Ghost? The same Truths work differently, as represented in a different light. Common Report begets a cold Christianity, Mat. 16.16, 17. 1 John 5 4, 5. 1 Cor. 2.4. Hear-say is an advantage, yet not to be rested in. We stand upon higher ground than Heathens, yet are not taller men, John 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the World. We ourselves should be acquainted with Christ; then we know the Truth with more efficacy, John 8.32. Ye shall know the Truth, and the Truth shall make you free ; with more clearness and certainty, John 17.8. They have known surely, 〈 in non-Latin alphabet 〉 , that I came out from thee. Acts 2.36. Therefore let all the house of Israel know, 〈 in non-Latin alphabet 〉 , assuredly, that God hath made that same Jesus, whom ye have Crucified, both Lord and Christ: You may venture safely upon it, build on it as a sure Foundation; the other is but a dead and weak thing; it vanquisheth no Temptations, subdueth no carnal Affections.

2. The fruits and effects of our Knowledge.

1. It is a transforming Knowledge, 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. Such a Knowledge as begets Union with Christ, and a thorough change, so as to be converted to him. For it follows in the next verse to the Text: Therefore if any man be in Christ, he is a new Creature. Christ liveth a new kind of life in Heaven; so should we upon Earth; he hath laid aside his mortal life, so should we our carnal life, live to God in the Spirit. Know him, and the power of his Resurrection, Phil. 2.10. Christians are to be esteemed by their profiting in Godliness, that is, knowing him after the Spirit: When we know that Spiritual Power which is in him, and feel it in ourselves, renewing, and changing the heart; we find the power of his Resurrection raising us from the death of Sin to the life of Grace, if we are planted into Christ as living Members of his Mystical Body.

2. It is a knowledge that obscureth the splendor of all outward excellencies in our Opinion, Estimation, and Affection, 1 Cor. 2.2. For I determined not to know anything among you, save Jesus Christ, and him Crucifyed, Phil. 3.8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, All is nothing to this.

3. It weaneth the heart from outward observances, and bodily exercises, to solid Godliness, or looking after the life and power of them. The Ordinances of the Law, though of God's own Institution, are called Carnal. Heb. 7.16. — Not after the law of a carnal commandment ; the Worship of the Gospel, Spirit and Truth, John 4.23, 24. The hour is coming, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth; for the Father seeketh such to Worship him. God is a Spirit, and they that Worship him, must Worship him in Spirit and in Truth. The more true knowledge of the Gospel, the more of this. As the Apostle distinguisheth the 〈 in non-Latin alphabet 〉 from the 〈 in non-Latin alphabet 〉 , Phil. 3.2, 3. and the Apostle speaketh of the Jew, Rom. 2.28, 29. For he is not a Jew, which is one outwardly, neither is that Circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly, and Circumcision is that of the Heart in the Spirit, and not in the letter, whose praise is not of men, but of God. So it is with better reason true of the Christian, the Worship of the Gospel consisting little of Externals, but being Rational Spiritual Worship, 1 Pet. 3.21. The like figure whereunto even Baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. Col. 2.6. As ye have received the Lord Jesus Christ, so walk ye in him. We receive his Spirit. That is a sorry zeal, and hath little of a Christian Spirit, that runneth altogether upon outward things. Christianity first degenerated by this means, and the life and power of it was extinguished, when it began to run out altogether in Form, and men out of a natural Devotion grew excessive that way. A Christian in obedience to God, is to use his instituted Externals, but his Heart is upon the Spirit and Soul of Duties. Multiplying Rites and Ceremonies has eat out the life and heart of Religion. The more spiritual and substantial Worship is the better, if there be humble and affectionate reverence, a ready subjection and submission to him, flowing from grace, engaging the heart to God, and animated by the influence, and breathing of his Spirit.

SERMON XXXII.

THis is an inference out of the former Doctrine. Two things the Apostle had said; Henceforth we no more live to ourselves, verse 15th. And, Henceforth know we him no more, verse 16th. There is a change wrought in us, a change of life, and a change of Judgment; a new Life, because there is a new Judgment. Now in the Text he showeth a reason why he changed his Judgment, and Life, and lived and judged otherwise than he did before, because there is such a change wrought in all that belong to Christ, that they are as it were other persons than they were. As when Saul prophesied, 1 Kings 10.6. The Spirit of the Lord shall come upon thee, and thou shalt be turned into another man. Not in respect of person, or in regard of substance, but some gifts and graces. So these should be as other creatures, as new creatures. Now these things should only be in esteem with Christians which belong to the new creature or regeneration. Therefore if any man be in Christ, &c.

In the words we have a Proposition,

• 1. Asserted.
• 2. Explained.

1. The Proposition asserted is hypothetical; in which there is 1. An hypothesis or Proposition; If any man be in Christ. 2. The assertion built thereon; He is a new Creature, 〈 in non-Latin alphabet 〉 , A new creation. The act of creation is signified by this form of speech, as well as the thing created.

2. The Proposition explained; For there is (First) A destructive work, or a pulling down of the old house; Old things are passed away. 2dly, An adstructive work, or raising of the new fabric; All things are become new. The words are originally taken out of Isa. 65.17. and Isa. 66.22. Where God promiseth a new Heaven and a new Earth. That is, a new World or a new state of things. Which promises had a threefold accomplishment.

1. These promises should have some accomplishment at their return from Babylon, which was a new World to the ruined and exiled state of the Church of the Jews.

2. These promises were fulfilled to all believers in their regeneration, which is as a new World to sinners.

3. They shall be accomplished most fully in the life to come, for the Apostle telleth us, 2 Pet. 3.19. We look for new Heavens and a new Earth, wherein dwelleth righteousness. Here it signifieth then, that all things which belong to the old man shall be abolished, and the new man and its interests and inclinations cherished.

Doct. All those that are united to Christ are and ought to be new creatures.

Here I shall inquire,

• 1. What it is to be new creatures.
• 2. In what sense we are said to be united to Christ.
• 3. How the new creation floweth from our union with Christ.

1. What it is to be new creatures. It implieth,

1. That there must be a change wrought in us, so that we are as it were other Men and Women than we were before. As if another Soul came to dwell in our Body. This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness, Eph. 5.8. Life and Death. 1 John 3.14. The new man and the old, Eph. 4.22, and 24. The vicious Qualities must be subdued and mortified, and contrary Qualities and graces planted in their stead. A man is so changed in his nature as if a Lion were turned into a lamb, as the Prophet says when he sets forth the strange effects of Christ's powerful government over the Souls of those who by the Ministry of the Word are subdued to him, Isa. 11.6, 7, 8. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf and the young Lion and the Fatling together, and a young Child shall lead them: And the Cow and the Bear shall feed, their young ones shall lie down together, and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp, and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed, that they shall seem new creatures, transformed out of Beasts into men, and instead of an hurtful, they should have an innocent and harmless disposition. Without a Metaphor this is represented, 1 Cor 6.11. And such were some of you, but ye are washed, but ye are sanctified▪ but ye are Justified in the name of the Lord Jesus, and by the Spirit of our God. An instance we have Philemon 11. in Onesimus, which in time past was unprofitable, now profitable both to thee and me.

2. This change must be such as may amount to a new creation. There are some changes which do not go so far; as,

1. A moral change, from profaneness to a more sober course of life; there are some sins which nature discovereth, which may be prevented by such reasons and arguments as nature suggesteth, Rom. 2.14. For the Gentiles which have not the Law do by nature the things contained in the Law, these having not the Law, are a Law unto themselves. This may be done by Philosophical institution without an interest in Christ or the power of the Holy Ghost, or knowledge of the Scriptures, men may a little fashion their outward behavior into an handsomer mode and dress, but the New Creature signifieth such a change, that not only of vicious he becometh virtuous, but of carnal he becometh spiritual. I gather that from John 3.6. That which is born of flesh is flesh, and that which is born of Spirit is Spirit. A man by nature is carnal, yea very flesh its self. He is so when he inclineth to things pleasing to the flesh, seeketh them only, savoreth them only, affecteth them only, inclineth to them only. They that are guided by sense, and not by Faith; by the interests and inclinations of the flesh, and not the Spirit, are natural men, whatever change is wrought in them, Jude 19. Sensual, having not the Spirit. And 1 Cor. 2.14. The natural man discerneth not the things of God. He acteth but as a nobler and better natured Animal, or Living Creature. The flesh may be pleased in a cleanly as well as in a grosser manner, and though men live plausibly, yet still they may live to their selves, and only live the Animal life, not only common to us and other men, but us and beasts; their thoughts, ends, cares, run that way, and being void of Spiritual life are ignorant, mindless of another World, or the way that leadeth thither, and desire it not. Now these, though they are not profane, do not wallow in gross sins, and wickedness, whereby others dishonor Human Nature, yet because they do not look after a better life, have no desire of better things fixed upon their minds, they are carnal. That's the true change and they only are New Creatures who before sought carnal things with the greatest earnestness, breathed after carnal delights, contented themselves with this lower happiness, but afterwards desire spiritual and Heavenly things, and really endeavor to get them, which mere Human nature can never bring them unto, for flesh riseth no higher than a fleshly inclination can move it. Others are but as a Sow washed; a Sow washed is a Sow still. So is a carnal man well fashioned.

2. Not some sudden turn into a religious frame, and as soon worn off. A man may have some devout pangs, and fits, such as Ahab had in his humiliations, when he went mournfully and softly. 1 Kings 21.27. Or as those that howled upon their beds, for Corn and Wine and Oil, and were frightened into a little religiousness in their straits and necessities, Hos. 7.14. Or those whom the Prophet speaketh of, Jer. 34.15. And ye were now turned, and had done right in my sight, but ye returned again, and polluted my name. A people may be changed from evil to good, but then they may change again from good to evil. This change doth not amount to the New Creature, for that is a durable thing, 1 John 3.9. 〈 in non-Latin alphabet 〉 , Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. To be good for a day, a week, or month, is but a violent enforcing themselves into a religious frame, on some great Judgment, distress, powerful conviction or solemn covenanting with God, Deut. 5.29. Oh that there were an heart in them that they would • ear me, and keep my commandments.

3. A change of outward form without a change of heart. As when a man changeth parties in religion, and from an opposer becometh a professor of a stricter way. No, the Scripture opposeth this to the new creature, Gal. 6.15. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but a New Creature. A Christian is not to be esteemed by any prerogative in the flesh, but by a real regeneration; if we have not the effect and power of our profession it will do us no good to come under the form of it. The new Creature lieth more in a new mind, new will and new affections, than in a new tongue, or a new form, or a new name. And usually in the regenerate there is a change, as from profaneness to profession, so from profession and formality to a deep reality, and godly sincerity; sometimes they may go together, but that is in those that are religiously bred up, commonly 'tis otherwise; and therefore when converted there is a new Faith, and a New Repentance, and they serve God after a new manner, and pray and hear otherwise than they were wont to do. Therefore certainly 'tis not being of this or that party or opinion, though some more strict than others, or doing this or that particular thing, or submitting to this or that particular ordinance, nor a bare praying or hearing, or some kind of repenting or believing, that will evidence our being in Christ, but the doing all these things in a new state and nature, and with that life and seriousness which becometh new creatures.

4. Not a partial change. 'It is not enough to be altered in this or that particular, but the whole nature must be turned. Men from passionate may grow meek, from negligent they may be more frequent in duties of religion, but the old nature still continueth; there may be some transient acts of holiness which the Holy-Ghost worketh in us as a Passenger, not as an Inhabitant, some good inclinations in some few things, like a new piece in an old garment; there is no suitableness, and so their returning to s ••• ing is worse than their first sinning, and for the present one part of their lives is a contradiction and a reproach to another. In the Text all old things are passed away, and all things are become new; not a few only. There are new thoughts, new affections, new desires, new hopes, new loves, new delights, new passions, new discourses, new conversations. This work new mouldeth the heart, and stampeth all our actions, so that we drive a new trade for another World and set up another work to which we were utter strangers before, & have new solaces, new comforts, new motives. The new creature is entire, not half new and half old. This is the difference between the new birth and the old, in the natural birth a creature may come forth maimed, wanting an arm, a leg or a hand, but in the New Creation there is a perfection of parts, though not of degrees, for a defect of parts cannot be supplied by an after-growth; a new creature is made all new, there is an universality in the change. God worketh not his work by halves, no man had ever his heart half new and half o • d; no▪ though his work be not perfect, yet 'tis growing to its perfection; if any one corrup • ion remain unmortified, or unbroken or allowed in the Soul, it keepeth afoot the Devils interest, and will in time spoil all the good qualities we have.

3. No change amounteth to the new creature but what introduceth the life of God, and likeness to God.

1. Where the New Creation obtaineth there is life, • alled sometimes the life of God, Eph. 4.18. because it came from God, and • endeth to him: Sometimes spiritual life, Gal. 5.25. And, 1 Pet. 4.6. because the Spirit is the author of this change: Sometimes a Scriptural life▪ because the word of God is the rule and food of it, Phil 2.16. Holding forth the word of life. Sometimes an Heavenly life, because of its end and tendency, Phil 3.20. But our conversation is in Heaven. But call it what you will a life there is▪ the Soul that was dead in sin becometh alive to God, yea the Spirit its self becometh a principle of life in us; so that they are really alive to God, and dead to sin, and the World. Now would you know whether a man be alive or dead? Observe him in his desires, and endeavors after God, and there you shall see by his actions and earnestness that he is alive. But if you would try whether a carnal man be alive or dead, you must see by his desires and endeavors after the flesh that he is alive, for by any that he hath after God you cannot see it. Sense motion, and affection are the fruits of life, stirrings and activity and sensible feelings are uncertain things to Judge by, but the scope, tendency and drift of our endeavors will more certainly discover it. He that is regenerated by the Power and Spirit of Christ doth no more seek his happiness in carnal things, but the bent, drift and stream of his life, and love, doth carry his love another way.

2. Where the new creation obtaineth there is likeness, and to be new creatures is to be made like God, or to have the Soul renewed to God's Image, 2 Cor. 3.18. Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory. Christ is formed in you, Gal. 4.19. Made partakers of the Divine nature, 2 Pet. 1.4. 'It is for the honor of Christ that his people should bear his Image and Superscription, that he should do as much for the renovation of the Soul, and the restitution of God's image, as Adam did for the deformation of the Soul, and the forfeiture of it. Therefore in the New Creation his great work is to make us holy, as God is Holy, the Spirit is sent by him from the Father to stamp God's Image upon the heirs of promise, whereby they are sealed and marked out for God's peculiar ones, they are sanctified & cleansed, and made more like God and Christ, and are in the World such as he was in the World. Nothing under Heaven so like God as an holy Soul.

4. This new state of life and likeness to God is fitly called a new creature : Partly, to show that 'tis God's work, for he only can create, and therefore in Scripture always ascribed to him, Eph. 2.10. We are his workmanship in Christ Jesus, created unto good works. So, Eph. 4.24. Put on the new man which is created after God. So, Jam. 1.18. He hath begotten us by the word of truth, that we should be a kind of first • fruits among his creatures. We are so far dead in trespasses and sins; that only an Almighty, Creating Power is requisite to work this change in us; nothing less will serve the turn. And partly, because this change thus wrought in us doth reach the whole man, the Soul and all the faculties thereof; the body and all the members thereof are also renewed and changed, 1 Thes. 5.23. I pray God sanctify your whole Body, Spirit and Soul. A man hath a new Judgment, esteeming all things as they tend to promote God's glory and our eternal happiness. A New Will and Affections inclining to, and desiring all things to this end, that we may please, glorify and enjoy God. And the Body is more ready to be employed to a gracious use and purpose; there is a change wrought in our whole man, and the inclination and bent of our lives is turned another way, so that the good we once hated we now love, and the sin that we loved we now hate, the duty that was tedious is now delightful.

2. How are we united to Christ? If a man be in Christ, 'tis said in the Text. In the Scripture Christ is sometimes said to be in us, Col. 1.27. Christ in you the hope of glory. Sometimes we are said to be in him, as here, as he is also said to live in us, and we in him, Gal. 2.20. Being in Christ noteth our union with him, and interest in him. Now a man is united to Christ two ways.

1. Externally 2. Internally.

1. Externally by Baptism and Profession, John 15.2. Every branch in me that beareth not fruit, he taketh away. These branches are in him only by external covenanting, and professing relation to him, and visible Communion with him in the Ordinances.

2. Internally ; when we are engrafted into the mystical body of Christ by his Spirit, and have the real effect of our Baptism and Profession, 1 Cor. 12.13. By one Spirit we are all Baptized into one Body. These two unions may be resembled by the Ivy, that adhereth to the Oak, and the branches of the Oak itself which live in their root, the Ivy hath a kind of life from the Oak by external adhesion, but bringeth forth fruit of its own: The branches grow out of the root, and bear fruit proper to the tree. All that are in Christ by external adhesion are bound de jure to be new creatures, but those that are in Christ by mystical Implantation, not only ought to be, but are new Creatures.

3. How the new Creaion floweth from our Union with Christ.

1. They that are engrafted into Christ are made partakers of his Spirit. And therefore by that Spirit they are renewed, and have another nature put into them, Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy, he saved us by the washing of regeneration, and the renewing of the Holy-Ghost, which he shed on us abundantly through Jesus Christ our Savior : Are fitted to live a new life. 'It is not meet the Spirit of Christ should work no otherwise than the bare Spirit of a man, if one had power to put the Spirit of man into a brute beast, that brute beast would discourse ratitionally. All that are united to Christ partake of his Divine Spirit, who doth sanctify, the Souls of his people, and doth mortify and master the strongest corruptions, and raise them to those inclinations and affections to which nature is an utter stranger. Th Impressions left upon the Soul by the Spirit, may be seen in the three Theological graces which constitute the new Creature mentioned, 1 Cor. 13.13. But now abideth Faith, Hope and Charity. And 1 Thes. 5.8. Putting on the breast-plate of Faith and love, and for an helmet the Hope of Salvation. And elsewhere, Faith Love and Hope. Now the operations of all these graces imply a new and strange nature put into us.

1. Faith ; which convinceth us of things unseen, and to live in the delightful fore-thought of a World to come, 2 Cor. 4.16.17, 18. For this cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of Glory: While we look not to the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Now will there not be a manifest difference between a man that is governed by sense, and one guided and influenced by Faith? Certainly, more than there is in a man that delighteth in ordering the affairs of Common-Wealths, and a child that delighteth in moulding clay-pies. So for Love : A Child of God is so affected with the goodness that is in God, and the goodness that floweth from God, in the wonders of his Love by Christ, and the goodness we hope for when all the promises are fulfilled, that all their delights, desires, and endeavors, are after God: Not to be great in the World, but to enjoy God, Psal. 73.25. Whom have I in Heaven but thee? And there is none upon earth I desire besides thee. And therefore can easily overcome fleshly, and Worldly Lusts, and such inclinations, as the rest of the World are mastered with. Well then, a Christian engrafted into Christ loseth all property in himself, and is freed from self-love, and that carnal vanity to which it is addicted. Then for hope, the strong and constant hope of a glorious estate in the other World will make us deny the flesh, go through all sufferings and difficulties to attain it, Acts 26.6, 7. And now I stand, and am judged for the hope of the promise made of God unto our Fathers, unto which promise our twelve tribes, instantly serving God day and night, hope to come. And so by consequence a man acteth like another kind of Creature then the rest of men are, or than he himself was before.

2. The state of the Gospel calleth for it. For it is a change of everything from what it was before; all things are new in the Kingdom of Christ, and therefore we should be new Creatures also. In the Gospel there is a new Adam which is Jesus Christ, a New Covenant, a new Paradise; not that where Adam enjoyed God among the Beasts, but where the Blessed enjoy God among the Angels; a new Ministry, new Ordinances, and therefore we also should be new creatures, and serve God not in the oldness of the letter, but the newness of the Spirit, Rom. 7.6. We are both obliged and fitted by this new state; since we have a new Lord, a new Law, all is new, there must be also a new creation; for as the general state of the Church is renewed by Christ, so every particular believer ought to participate of this new estate.

3. The third Argument shall be taken from the necessity of the new creation.

1. In order to our present Communion with God; the new creature is necessary to converse with an holy and invisible God, earnestly, frequently, reverently and delightfully: For the effects of the new creature are life, and likeness. Those that do not live the life of God are estranged from him, Eph. 4.18. Adam was alone, though compassed about with multitude of Creatures, Beasts and Plants, there was none to converse with him, because they did not live his life; Trees cannot converse with Beasts, nor Beasts with Men, nor Men with God, till they have some what of the same nature and life; sense fits the Plants, reason the Beasts, so grace fits Men. So for likeness, conformity is the ground of Communion, Amos 3.3. How can two walk together except they are agreed? Our old course made the breach between God and us, Isa. 59.2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. And our new life and likeness qualifieth for Communion with him. 1 John 1.6, 7. If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light as he is in the light, we have fellowship one with another. An holy creature may sweetly come and converse with an holy God.

2. In order to our service and obedience to God. Man is unfit for God's use till he be new molded and framed again. Observe two places; Eph. 2.10. We are his workmanship in Christ Jesus, created unto good works. Every creature hath faculties suitable to those operations which belong to that creature: So man must be new created and new formed, that he may be prepared, fitted and made ready for the Lord. You cannot expect new operations till there be a new life. The other place is, 2 Tim. 2.21. If a man purge himself from these, he shall be a Vessel of honor, sanctified and meet for the Masters use, and prepared unto every good work. There is a mass of corruption which remaineth as a clog upon us, which maketh us averse and indisposed for the work of God, and the Soul must be purged from these lusts and inclinations to the vanities of the World, before 'tis meet, prepared and made ready for the acts of holiness. Here must be our first care to get the heart renewed; many are troubled about this or that duty, or particular branches of the Spiritual life; First get life its self, for there must be principles before there can be operations, and in vain do we expect strengthening grace before we have received renewing grace: This is like little Children, who attempt to run before they can go. Many complain of this and that corruption, but they do not groan under the burden of a corrupt nature, as suppose, wandering thoughts in prayer, when at the same time the heart is habitually averse and estranged from God, as if a man should complain of an aking tooth, when a mortal disease hath seized upon his vitals; of a cut finger, when at the same time he is wounded at the heart; of deadness in duty, and want of quickening grace, when they want converting grace; as if we would have the Spirit blow to a dead coal; complain of infirmities and incident weaknesses, when our habitual aversation from God is not yet cured, and of our unpreparedness for service, when we have not the general and most necessary preparation, are not yet come out of the carnal estate.

3. In order to our future enjoyment of God, and that glory and blessedness which we expect in his Heavenly Kingdom ; None but new creatures are fit to enter into the new Jerusalem. It is said, John 3.3. Except a man be born again, he shall not s • e the Kingdom of God. Seeing is put for enjoying. He shall not be suffered to look within the veil, much less to enter: Man neither knoweth his true happiness, nor careth for it, but followeth after his old lusts till he be new molded and framed. By nature men are opposite to the Kingdom of God, it being invisible, future, spiritual▪ mostly for the Soul; now men are for things seen, present and bodily, the interest of the flesh governeth them in all their choices, and inclinations, and how unmeet are those for Heaven? In short, our frail bodies must be changed before they can be brought to Heaven. We shall not all die, but we shall all be changed, saith the Apostle. If thy Body must be changed, how much more thy Soul? It that which is frail, much more that which is filthy. If bare flesh and blood cannot enter into Heaven till it be freed from its corruptible qualities, certainly a guilty Soul cannot enter into Heaven till it be freed from its sinful qualities.

Use 1. To inform us ;

1. How ill they can make out their interest in Christ that are not sensible of any change wrought in them ; they have the old thoughts and old discourses, and the old passions, and the old affections, and old conversations still, the old darkness and blindness which was upon their minds, the old stupidity, dullness, deadness, carelessness upon their hearts, knowing nothing, regarding nothing of God, the old end & scope governeth them, to which they formerly referred all things; if there be a change there is some hope the Redeemer hath been at work in our hearts. You can remember how little savor you had once for the things of the Spirit: How little mind to Christ or holiness: How wholly given up to the pleasures of the flesh or profits of the World: What a mastery your lusts had then over you, and what an hard servitude you then were in, Titus 3.3. Serving divers lusts and pleasures. Is the case altered with you now? If it be, your gust to fleshly delights is deadened, and your Soul will be more taken up with the affairs of another World. The drift, aim and bent of your lives, is now for God and your Salvation, and your great business is now the pleasing of God, and the saving of your Souls: And now you are not Servants to your fleshly Appetites and Senses, or things here below, but Masters, Lord's and Conquerors over them, but in most that profess and pretend to an Interest in Christ, there is no such change to be seen: You may find their old sins and their old lusts, and the old things of ungodliness, are not yet cast off; such rubbish and rotten building should not be left standing with the new: Old leaves in Autumn fall off in the Spring.

2. It informeth us in what manner we should check sin ; by remembering 'tis an old thing to be done away, and how ill it becometh our new state by Christ. 2 Pet. 1.9. Hath forgotten that he was purged from his old sins. Former sins ought to be esteemed as rags that are cast off, or vomit never to be licked up again; if we are and do profess, or esteem ourselves to be pardoned, we should never build again what we have destroyed; and tare open our old wounds. So 1 Pet. 1.14. Not fashioning yourselves to the former lusts of your ignorance. We should not return to our old bondage and slavery. So 1 Cor. 5.7. Purge out therefore the old leaven, that ye may be a new lump. The unsuitableness of it to our present state, stirreth up our indignation. What have I anymore to do with idols? Hosea 14.8. Worldly things are pleasing to the old man.

Use 2. Have we this evidence of our being in Christ, that we are made new Creatures?

1. Have we a new mind? A new creature hath a new sight of things, looketh upon all things with a new eye, seeth more odiousness in sin, more excellency in Christ, more beauty in holiness, more vanity in the World than ever before. Knowing things after the flesh, bringeth in this discourse about the new creature in the Text. A new value and esteem of things, doth much discover the temper of the heart: If thou esteemest the reproach of Christ, Heb. 11.26. Esteemest the decay of the outward man, to be abundantly recompensed by the renewing of the inward, 2 Cor. 4.16. A new creature is not only changed himself, but all things about him are changed. Heaven is another thing, and earth is another thing, than it was before, he looketh upon his Body and Soul with another eye.

2. As he hath a new mind and judgment, so the heart is new molded. The great blessing of the covenant is a new heart. Now the heart is new, when we are inclined to the ways of God, and enabled to walk in them. There is, First, a new inclination, poise or weight upon the Soul, bending it to holy and heavenly things. This David prayeth for, Psa. 119.36. Incline my heart to thy Testimonies, and not to Covetousness. And is that preparedness and readiness for every good work, which the Scripture speaketh of.

2. The heart is enabled, Ezek. 36.27. I will put a new Spirit into you, and cause you to walk in my ways, wherefore is a new heart and a new strength of grace given, but to serve God acceptably, with reverence and godly fear? Heb. 12.28. For the Kingdom of God standeth not in word, but power.

3. New actions or a new conversation, called walking in newness of life, Rom. 7.4. A Christian is another man. There is not only a difference between him and others, but him and himself. He must needs be so; For he hath first a new principle, the Spirit of God: As their own flesh before, John 3.6. Now his heart is suited to the Law of God, Heb. 8.10. I will put my Laws into their minds, and write them on their hearts. And Eph. 4.24. And that ye put on the new man, which after God is created in Righteousness, and true Holiness. Secondly, A new rule; and therefore there must be a new way and course, Gal. 6.15, 16. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God, And Psal. 1.2. But his delight is in the Law of God, and in that Law doth he meditate day and night. As their internal principle of operation is different, so the external rule of their conversations is different. Others walk according to the course of this World, or their own lusts, Rom. 12.2. And be not conformed to this World, but be ye transformed by the renewing of your minds. Thirdly; A new design and end: Are taken off from carnal and earthly things to Spiritual and Heavenly things, to seek after God and their own Salvation; the renewed being called to the Hope of Eternal Life, look after God and Heaven, to serve, please and Glorify God.

SERMON XXXIII.

IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope, which is to assert his fidelity in the Ministry. For here are three things laid down.

• 1. The efficient cause of all is God.
• 2. The meritorious cause is Jesus Christ.
• 3. The instrumental cause is the Word.

1. The original Author of all Gospel grace. And all things are of God. 〈 in non-Latin alphabet 〉 , all these things. He doth not speak of universal creation, but of the peculiar grace of Regeneration: 'It is God that maketh all things new in the Church, and formeth his people after his own Image.

2. The meritorious cause, how cometh God to be so kind to us? We were his enemies. The Apostle telleth us here, as elsewhere, he hath reconciled us to himself by Jesus Christ, Rom. 5.10. When we were enemies, we were reconciled by the death of his Son. So that we have the new creature by virtue of our reconciliation with God, as pacified in Christ towards the Elect, when our case was desperate; there was no other way to recover us.

3. The Instrumental cause, or means of application, is the ministry of reconciliation which was given to the Apostles, and other preachers of the Gospel. God is the Author of Grace, and Christ is the means to bring us and God together, and the Ministers have an office, power and commission to bring us and Christ together. And so Paul had a double obligation to constancy and fidelity in his office; his personal reconciliation, which was common to him with other Christians; and a ministerial delegation and trust to reconcile others to Christ.

Two points will be discoursed in this verse.

• 1. That God is the original Author of the new Creature, and all things which belong thereunto.
• 2. That he is the Author of the new Creature as reconciled to us by Christ.

Let me insist upon the first point, and prove to you that Renovation is the proper work of God, and the sole effect of his Spirit. That will appear,

1. From the state of the person who is to be reconciled and renewed; the object of this renovation is a sinner lying in a state of defection from God, and under a loss of original Righteousness, averse from God, yea an enemy to him, prone to all evil, weak, yea dead to all Spiritual good; and how can such an one renew and convert himself to God? 'It is true man hath some reason left, and may have some confused notions and general apprehensions of things good & evil, pleasing and displeasing to God: But the very apprehensions are maimed and imperfect, and they often call good evil, and evil good, and put light for darkness, and darkness for light, Isa. 5.10. However to choose the one, and leave the other, that is not in their power. They may have loose desires of Spiritual favors, especially as apprehended under the quality of a natural good, or as separate from the means, Numbers 23.10. Oh that I may die the death of the Righteous ! They may long for the death of the Righteous, though loath to live their life. That excellency which they discover in Spiritual things is apprehended in a natural way. John 6.36. And they said unto him, Lord, evermore give us this bread. But these desires are neither truly Spiritual, nor serious, nor constant, nor laborious. So that to apprehend or seek after Spiritual things, in a Spiritual manner, is above their reach and power. Neither if we consider what man is in his natural estate; this work must needs come of God. Man is blind in his mind, perverse in his will, rebellious in his affections; what sound part is there in us left to mend the rest? Will a nature that is carnal resist and overcome flesh? No; our Lord telleth you, John 3.6. That which is born of flesh is flesh ; and his Apostle, Rom. 8.5. They that are after the flesh do mind the things of the flesh. Can a man by his own mere strength be brought to abhor what he dearly loveth? And he that drinketh in iniquity like water, Job. 15.16. of his own accord be brought to loath sin, and expel and drive it from him? On the other side, will he be ever brought to love what he abhorreth? Rom. 8 7. Because the carnal mind is enmity to God, and is not subject to the Law, neither indeed can be. There is enmity in an unrenewed heart, till grace remove it. Can we that are worldly, wholly led by sense, look for all our happiness in an unseen World, till we receive another Spirit? The Scripture will tell you, no, 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit. And 2 Pet. 1.9. He that lacketh these things, ( viz. saith and other graces) is blind, and cannot see afar off. What man of his own accord will deny present things, and lay up his hopes in Heaven? Let that rare Phenix be once produced, and then we may think of changing our opinion, and lay aside the Doctrine of Supernatural grace. Can a stony heart of its self become tender? Ezek. 36.26. Or a dead heart quicken its self? Eph. 2.5. Then there were no need of putting ourselves to the pains and trouble of seeking all from above, and waiting upon God with such seriousness and care.

2. From the nature of this work. 'It is called a new Creation in the 17th verse, and Eph. 2.10. And elsewhere. Now Creation is a work of omnipotency, and proper to God. There is a twofold Creation. In the beginning God made some things out of nothing, and some things ex inhabili materia, out of foregoing matter, but such as was wholly unfit and indisposed for those things which were made of it. As when God made Adam out of the dust of the ground, and Eve out of the rib of man. Now take the notion in the former and latter sense, and you will see that God only can create. If in the former sense something and nothing have an infinite distance, and he only that calleth the things that are not, as though they were, can only raise the one out of the other, he indeed can speak light out of darkness, 2 Cor. 4 6. Life out of death, something out of nothing. 2 Pet. 1.3. By the divine power all things are given to us, which are necessary to life and Godliness. He challengeth this work as his own, as belonging to his Infinite Power to give grace to a graceless Soul. Or, if you will take the latter notion; Creation out of unfit matter, he maketh those that were wholly indisposed to good, averse from it, perverse resisters of what would bring them to it, to be lovers of Holiness and Godliness, and followers of it. God that made man at first must renew him and restore him to that image he lost, Col 3.10. Restored to the image of him that created him. And Eph. 4.24. Created after God. His work must be acknowledged in it, and looked upon as a great work, not as a low, natural, or common thing, otherwise you disparage the great benefit of the new Creation.

3. From its connection with reconciliation. We can no more convert ourselves, than reconcile ourselves to God; renewing and reconciling grace, are often spoken of together, as in the Text, and often folded up in the same expression, as going pari passu, 1 Pet. 3.18. Bring us to God, as being obtained both together. Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Savior, to give repentance to Israel, and remission of sins. And 1. Cor 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. And both are received from the same hand by virtue of the same merit. Well then, there must be a supernatural work upon us, to cure our unholiness, as well as a supernatural work without us, to overcome our guiltiness. The same person that merited the one by the value of his blood and sufferings, must apply the other by the Almighty Power of his grace. And we needed the Son of God to be a Fountain of Life, as well as the ransom for our Souls; and 'tis for the honor of our Redeemer, that our whole and entire recovery should be ascribed to him, not part only, as the freedom from guilt, but the whole freedom from the power of sin; and that he might be a complete Savior to us. 'It is not sufficient only that he be a prophet or a Law-giver, to give sufficient Precepts, Directions and Rules, for the Sanctification and renovation of our natures, and propound sufficient encouragements and motives in the promise of Eternal Life; nor that he should be Priest only, to offer a Sacrifice for the expiation of our sin, but also be a Fountain of Life and grace, to renew God's Image upon the Soul. As none but Christ is able to satisfy God's Justice for us, so none but Christ is able to change the heart of man, Job 14 4. Who can bring a clean thing out of an unclean? Not one. This work would cease forever, as well as the other part of the ransom and Redemption of our Souls; he had this in his eye when he died for us, Eph. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. And he purchased this power into his own hands, not into another's, and sendeth forth his conquering and prevailing Spirit to bring back the Souls of men to God. And therefore if this part of our Salvation be not ascribed to Christ, you rob him of his choicest Glory; for to Sanctify is more than to pardon.

4. From the effect of this renovation, which is the Implantation of the three graces, Faith, Hope and Love, which are our Light. Life and Power. In the new nature Faith is our light, bacause by it we see things otherwise than we did before. We see God, Heb 11.26. By faith he forsook Egypt, not fearing the wrath of the King; he endured as seeing him who is invisible. We see Christ, John 6.40. That everyone that seeth the Son, and believeth on him. They see such an excellency in him, that all other things are but dung and dross in comparison of him. They see Heaven and Spiritual things, & things to come, Heb. 11.1. Now faith is the substance of things hoped for, the evidence of things not seen. And Eph. 1.18. The Eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what t • e riches of the Glory of his Inheritance in the Saints. Faith is the eye of the new Creature that giveth us another sight of things, than we had before. Without it we cannot see these things, 2 Pet. 1.9. We understand what is good for back and belly, we see things at hand, but cannot see things afar off. Then love is as it were the heart of the new Creature, the seat of life, or wherein the new bent and inclination to what is good, and holy, doth most discover its self. We are never converted till God hath our love; for grace is a victorious swavity or complacency. God in conversion acteth so powerfully, that his purpose is accomplished. He acts upon the will of man with so much energy, that he mastereth it, and yet with so much sweetness, that his power maketh us a willing people. Psa. 110.3. That is, he gaineth our love, and then nothing he doth, or saith, is grievous, 1 John 5.3. Healing grace worketh mainly by shedding abroad the love of God in our hearts, and causing us to love him again. The sensitive delectation, which formerly captivated the will, is subdued, and the Soul is brought to delight in God as our chief good; so that grace, which is light in the understanding, is pleasure in the will. There is a powerful love which maketh our duty easy and agreeable to us. Then hope that is our strength, for the sense of the other World, where we shall have what we believe, and desire, at the fullest rate of enjoyment, doth fortify the heart against present Temptations, the sorrows of the World, & the delights of sense. The Soul is weak when our expectation is cold and languid; strong, when the heart is most in Heaven; our moral and Spiritual strength lieth in the heavenly mind. 'It is our Anchor and Helmet. Now all these graces are of God. The Scripture is express both for faith, which giveth us a new sight of things, Eph. 2.8. By grace ye are saved, through faith, and that not of yourselves, it is the gift of God. And love which giveth us a new bent and inclination, or that victorious swavity, which gently mastereth the will by its affectionate allurements, or pleasingly ravisheth the heart, 1 John 4.7. Let us love one another, for love is of God. This holy fire is only kindled by a Sun-beam. And hope is of the same extract and original, Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy-Ghost. That heavenly frame that maintaineth comfort in our Souls in the midst of the tumults and confusions of the present World, 'tis wrought in us by the Spirit: these graces, as they are created after God, so created by God. After God; after his image: Wisdom, Power and Goodness are the three great attributes to which answer Light, Life, and Power, or which is all one, Faith, Hope, and Love; Faith as the eye, and Love as the heart; this life is received by Faith, and acted in Love. Hope as the strength and reason showeth it as well as Scripture. Faith we cannot have of ourselves, for by sense we only see things that are before us. By reason things future, as they are contained in their causes, may be seen, if nothing hinder, but things Spiritual, invisible, and wholly future, cannot be seen with any certainty, but in God's light, as he revealeth the object, and openeth the faculty. Love we cannot have of ourselves, for man being a fleshly creature, his love accommodateth its self to the interests of his flesh; suppose it to be placed like a needle between two loadstones, between, God and the World, surely it will be drawn away by what is strongest, and nearest; self-love being guided by concupiscence, tendeth towards the Creature, till it be mastered by grace: Those pleasures which enter into the Soul by the gate of the senses, will corrupt our love, till an higher pleasure, let in by the understanding divinely enlightened, and into the will, draw it another way; for before the understanding is daz'ed with false light, or obscured by real darkness, that it can hardly discern good from evil: Such is the treachery of the senses, and revolt of the passions, and the will perverted by concupiscence hath no inclination but to what is evil. Hope which floweth from love that cannot be; for till God be our chiefest good, how shall we seek and long for the time when we shall fully enjoy him, with any life, seriousness and comfort.

5. All things belonging to the new creature the Scripture ascribeth to God. Take that noted place, Phil. 2.13. For God worketh in us both to will and to do of his good pleasure : All that we will, and all that we do in the Spiritual life is of God. Mark here,

First, he did not only give us the natural faculties at first; God, as the Author of nature, must be distinguished from God as the Author of grace, that is another sphere and order of beings; 'tis one thing to make us men, another thing to make us Saints or Christians. We have understanding, will, and affections, and senses, as men, but we are Sanctified as Christians, 1 John 5.20. He hath given us an understanding that we may know him that is true.

Secondly, God doth not only concur to the exercise of these faculties, as a general cause, as he doth to all the creatures, Acts 17.28. We cannot stir nor move without him; general providential assistance is necessary to all things, or else they could not subsist; as the fire could not burn the three Children, though he did not destroy the being of property of it, only suspend his influence: So God is said to give the seeing eye, and the hearing ear; not only the rational faculty, but the exercise, but this is not enough, as the act is from God, so the graciousness of the act.

Thirdly, To come more closely to the thing in hand; God doth not only work merely by helping the will, but giving us the will, not by curing the weakness of it, but by sanctifying it, and taking away the • infulness of it, and sweetly drawing it to himself. If the will were only in a swoon and languishment, a little excitation, outward or inward, would serve the turn; but 'tis stark dead, they do but flatter nature that say of it, as Christ of the Damosel, she is not dead, but sleepeth. God's grace is not only necessary for facilitation, that we may more easily choose and pursue that which is good; as an horse is requisite that a man may pass over his Journey more easily, which otherwise he might do on foot with difficulty. No, 'tis impossible, as well as difficult, till God giveth us the will and deed.

Fourthly, God doth not only give a power to will if we please, or a power to do if we please, but he giveth to will and to do, the act of willing and doing. Adam had posse quod vellet, but we have velle quod possimus ; he had a power to avoid sin if he would▪ but we have the will its self; but he worketh powerfully and efficaciously, that is to say, the effect succeedeth, Ezek. 36.27. A new heart will I give to you, and a new Spirit will I put into you, and cause you to walk in my ways. If this were all the grace given to us for Christ's sake, that we might be converted if we would, divers absurdities would follow:

1. 〈◊〉 Christ died at uncertainties, and 'tis in the power and pleasure of man's will to ratify and ••• strate the end of his death; for 'tis a contingent thing whether a man will turn to God, y •• or no. No, 'tis not so left; it doth not depend upon man's 〈◊〉 with, I • h • 6.37. All that the Father giveth me shall come to me.

•• Man would be the principal cause of his own conversion, and so would rob God of the glory of his free grace, and put the honor of it on the liberty of man's will; for grace giveth an indifferency, he may or he may not; but free will hath the casting voice; a power to repent or believe he hath from God, but the determining act is from himself which is more noble; for he doth more that doth will and work, than he that giveth a power to will and work. As 'tis a more perfect thing to understand, than to be able to understand; the act is more perfect than the power; actus secundus est n • bilior quàm primus. We should then expect from God no other grace, but a power to repent and believe; but it's left to our wills to make it effectual or frustrate; is this all? No; God doth not only give a power to believe, but faith; a power to repent, but repentance its self; not such grace as is effectual only as man's will is pleased to use it, or not to use it, but victorious grace, such as conquereth the heart of man, and sweetly subdueth it to God.

3. Look to the prayers of the faithful dispersed everywhere in the holy Scriptures, and they understand this of effectual grace. Create in me a clean heart, saith David, Psa. 51.10. And Paul prayed, Heb. 13.21. The Lord make you perfect in every good work, to do his will, working in you that which is pleasing in his sight. Grace effectual by its self is prayed for, not a grace that giveth the possibility only, but the effect; not only such as doth invite and solicit us to good, but such as doth incline and determine us to good.

4. This grace we give thanks for; not for a power to repent and believe, but for repentance▪ and faith its self to be wrought in us. Put it into the instance of Peter and Judas. For otherwise God would do no more for Peter than for Judas, if God did only give a power to will, if we please to do it, so man would difference himself. 1 Cor. 4.7. Then Peter no more than Judas, and Judas as much as Peter ; Lord I thank thee that thou hast given me some supernatural help, namely, a power to return to thee if I will. And the like help thou hast given to my fellow disciple Judas, but this I have added of mine own accord, a will to return and be converted. And though I have received no more than he, yet I have done more than he, since I have accepted grace, and he remaineth in sin. I owe no more to thy grace than Judas did; but I have done more for thy Glory than Judas did.

5. Our first choice and willing the things of God, is not only given us, but our willing and working when we are converted. Grace is no less necessary to finish than to begin; and the new state dependeth absolutely on its influence from first to last. He worketh all our works for us.

There is not one individual act of grace, but God is interested in it, as the Soul is in every member; there is not only a constant union by virtue of their subsistence in the Body, but there is a constant animation and influence, and the members of the Body have no power to move, but as they are moved and acted by the Soul: So grace is twofold, habitual, which giveth the Christian his supernatural being, 2 Pet. 1.4. Who hath made us partakers of the divine nature. And actual, which raiseth and quickeneth them in their operations. To this sense must these places be interpreted, John 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. And 2 Cor. 3.5. Not that we are sufficient of ourselves to think anything, but our sufficiency is of God. You will say then, what difference is there between the regenerate and unregenerate; a natural man and a new creature?

I Answer, there is somewhat in them which may be called a new life, and a new nature, somewhat distinct from Christ, or the Spirit of Christ that worketh in them; there is the habits of grace, or the seed of God, 1 John 3.9. which cannot be Christ, or the Spirit, for 'tis a created gift, Psa. 51.10. Create in me a clean heart. This is called sometimes the Divine nature, sometimes the new creature, sometimes the inward man, sometimes The good treasure, Matth. 12.35. A stock of grace which may be increased, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. All which are not competible to the Spirit, so that when the Spirit worketh on us, 'tis in another manner than on the regenerate. At first conversion we are mere objects of grace, but afterwards instruments of grace; first upon us, and then by us. He worketh in the regenerate, and unregenerate, in a different manner; he works on the unregenerate while they do nothing that is good, yea the contrary; the regenerate he helpeth not unless working, striving, laboring; there is an inclination towards God and holy things which he quickeneth and raiseth up.

6. In the same action, unless God continueth his assistance, we fail and wax faint, for God doth not only give us the will, that is, the desire and purpose, but the grace by which we do that good which we will and purpose to do; these two are distinct, to will, and to do. And we may have assistance in one kind, and not in another; willing and doing are different. For Paul saith, Rom. 7.18. To will is present with me, but how to perform that which is good I find not. There needeth grace for that also; to will is more than to think, and to exert our will into action is more than both; in all we need God's help; we cannot think a good thought, nor conceive an holy purpose, much less perform a good action: So that we need renewed strength every moment. The heart of man is very mutable in the same duty, and we can keep up our affections no longer than God is pleased to hold them up: While the influence of grace is strong upon us, the heart is kept in a warm, holy frame, but as that abateth, the heart swerveth, and returneth to sin and vanity; instance in Peter, se posse putabat quod se velle sentiebat.

Use 1. Let us apply this.

1. Take heed of an abuse of this Doctrine. 1. Let it not lull us asleep in idleness, because God must do all, we must do nothing; this is an abuse; the Spirit of God reasoneth otherwise, Phil. 2.12, 13. Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do. Work, for God worketh; it cannot be a a ground of looseness, or laziness to the regenerate, or unregenerate.

1. Not to the unregenerate; their Impotency doth not dissolve their obligation. A drunken Servant is a Servant, and bound to do his work, though he hath disabled himself; 'tis no reason the Master should lose his right by the Servants default. Again God's doing all is an engagement to us to wait upon him in the use of means, that we may meet with God in his way, and he may meet with us in our way.

1. That we may meet with God in his way, God hath appointed certain duties to convey and apply his grace. We are to lie at the Pool till the Waters be stirred, to continue our attendance till God giveth grace, Mark 4.24. Take heed what ye hear. With what measure ye mete, it shall be measured to you. As you measure to God in duties, so will God measure to you in blessings.

2. That God may meet with us in our way, God influenceth all things according to their natural inclination. God enlighteneth with the Sun, burneth with the fire, reasoneth with man, acts necessarily with necessary causes, and freely with free causes; he doth not oppress the liberty of the creature, but preserveth the nature and interest of his workmanship, draweth men with the cords of a man, Hos. 11.4. He propoundeth reason which we consider, and so betake ourselves to a Godly course. The object of regeneration is a reasonable creature, upon whom he worketh not as upon a stock or a stone, and maketh use of the Faculties which they have, showing us our lost estate, and the possibility of Salvation by Christ, sweetly inviting us to accept of Christ's grace, that he may pardon our sins, sanctify our natures, and lead us in the way of holiness unto eternal life. Now these means we are to attend upon.

2. Not to the regenerate. Partly because they have some principles of operation, there is life in them, and where there is life, there is a principle and power to act, or else God's most precious gifts would be in vain; and therefore 'tis their duty to rouse and quicken themselves, 2 Tim. 1 6. That thou stir up the gift of God which is in thee. And, Isa. 64.7. No man stirreth up himself to seek after God. We have understanding and memory sanctified and planted with a stock of divine knowledge, to revive truths upon the conscience. And Partly because God's Children are never so deserted, but that there is some help from God, There are auxil • a necessaria. Some liberal and plentiful aids of grace which may be suspended. But that grace which is simply and absolutely necessary, is still vouchsa • ed. Therefore they are more inexcusable. If the wicked man, that had but one talent, be taxed for being a lazy and slothful Servant, Matth. 25. Much more the regenerate that hath three talents. A reasonable nature, grace habitual and such actual help as is absolutely necessary. And Partly, Because to neglect duty is to resist grace, and run way from our strength. God hath promised to be with us what we are doing, 1 Chron. 22.6. Up and be doing, and the Lord be with you. David's silence, and keeping off from God, did him no good. When the Eunuch was reading, and knew not what to make of it, God sent him an interpreter, Acts 8.

2. 'It is an abuse to think the exhortation in vain, to press people to become new creatures. 'It is not in vain;

1. That man may own his duty, and be sensible of the necessity of the change of his estate, who would otherwise be altogether careless and mindless of such a thing, a duty which must be speedily and earnestly gone about, if they mean to be saved. The exhortation is a demanding of God's right, and maketh the creature sensible of his own obligation, that he may take care of this work as well as he can, at least, that he may acknowledge the debt, and confessing our impotency, beg grace.

2. God requireth it of us, that he may work it in us; he worketh by requiring, for Evangelical exhortations carry their own blessing with them, John 11.43. Lazarus, come forth. There went a power and efficacy with the words to raise him from the dead. So Matth. 12.13. Stretch forth thine hand ; there was the difficulty, but the man found help in stretching forth his hand.

3. The exhortation is not in vain, because there are some things to be done before this, renovation's in order thereunto, as wood is dried before 'tis kindled. There are some preparations to conversion, and we are to be active about them, as that we should rouse up ourselves, Psa. 22.27. The ends of the World shall remember, and turn to the Lord. And Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimonies. Man is very inconsiderate, his Soul is asleep till consideration awakens it, he is to try his own estate whether good or bad, Lam. 3.40. Search and try your ways, and turn unto the Lord. To set himself to seek after God in the best Fashion he can, Hos. 5.4. They will not frame their doings, nor think of recovering themselves nor bending their course that way.

4. The exhortation is not in vain, that men may not hinder God's work, and obstruct their own mercies, and render themselves more unapt to be changed. God taketh notice they would not observe his checks, Prov. 1.23. They set at naught my counsel, and would not turn at my reproofs. Sometimes conscience boggleth, either as excited by the word; Felix trembled, Acts 24▪ 25. Or some notable affliction or straight, Gen. 42.21. By one means or other the Waters are stirred, great helps are vouchsafed to us; not to observe these seasons is a great loss.

2. VSE. What is the true use to be made of this Doctrine?

1. To make us sensible that 'tis an hard task to get the change of the new creature; if you have mean thoughts of this work, you lessen your obligation to God for your cure by the grace of your Redeemer, believing your disease light, you think your remedy easy, and so cannot be thankful for your recovery, if you lessen your sickness. And besides, it will lessen your care and make you vain and negligent, you will not beg it of God so heartily, if you do not think this work to be what it is. Therefore in the first place you must be convinced of the difficulty of it.

2. To check despair. Many when they hear they must be new men in all things, conceit they shall never be able to reach it. Surely Christ can change thy heart, Matth. 19.26. He can make thee a new creature, he that can turn Water into Wine can also turn Lions into Lambs.

3. To keep as humble. For all things are of God. What have we, that we have not received? 1 Cor. 4 7. We have all by gift, and if we be proud, 'tis that we are more in debt than others. Let us not intercept God's honor.

4. To make us thankful. Give God the praise of changing thy nature, if from a bad man thou art become good. He looketh for it, for his great end is to exalt the glory of his grace. Now let us ascribe all to him; 'twas he at first that gave us those permanent and fixed habits which constitute the new nature, he furnisheth us with those daily supplies by which the Spiritual life is maintained in us. 'It is he that exciteth and perfecteth our actions; therefore put the Crown still upon graces head, Luke 19.16. Thy pound hath gained ten pounds, Gal. 2.20. Not I, but Christ that liveth in me, 1 Cor. 15.10. Not I, but the grace of God which was in me. When we have done and suffered most, we must say, of thine own have we given thee.

5. If all things are from God, let us love God in Christ the more, and live to him; it worketh upon our love, when we see how much we are beholding to him, and our love should direct all things to his glory, Rom. 11.36. For all things are of him, and through him, and to him. What is from him must he used for him. Our new being should be to the praise of his glorious grace, Eph. 1.12. and 30. Glorify him in deed as well as word.

6. Live in a cheerful and continual dependence upon God for that grace which is necessary, for our continual dependence doth engage us to constant communion with God; if we did keep the stock ourselves, God and we would soon grow strange, as the Prodigal, when he had his portion in his own hands, goeth away from his Father, the throne of grace would lie neglected, and unfrequented, and God would seldom hear from us. Therefore God would keep grace in his own hands, to oblige us to a continual intercourse with him. A cheerful dependence; for God is able and ready to help the waiting Soul, and hath engaged his faithfulness to give us necessary and effectual grace, to preserve the new life, 1 Cor. 1.9. God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord ; 1 Thes. 5.24. I will conclude with the words of Austin, Job in stercore, &c.

2. Point. That God is the Author of the New Creature as reconciled to us in Christ.

1. He would not give this benefit till Justice be satisfied; not set up man with a new stock till there was satisfaction made for the breach of the old. Christ hath pacified God for us, and all grace floweth from this, that God is become a God of peace to us, Heb. 13.20. The God of peace make you perfect. So 1 Thes. 5.23. The God of peace sanctify you throughout. While God is angry, there is no hope to receive any gift of grace from him. The holy Spirit is the gift of his love, the fruit of his peace and reconciliation; God is only the God of peace, as satisfied by Christ's death. The Chastisement of our peace was upon him, Isa. 53.5.

2. God is never actually reconciled to us, nor we to him, till he give us the regenerating Spirit; that's receiving the atonement, Rom. 5.11. Nothing but the new creature will evidence his special favor. Therefore 'tis said, Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy-Ghost given unto us. Other things may be given us during his Anger, yea, they may be given in Anger, but the regenerating Spirit is never given in anger.

3. We are so far renewed by this reconciliation, that in some respects we are upon better terms than we were in innocence, before the breach, namely, as God giveth us effectual grace, not only such grace to stand if we will, or obey if we will, but whereby we are effectually enabled to obey and persevere.

1. VSE. Let us seek after this reconciliation with God by Christ; then we may comfortably look to obtain every good thing at his hands. Sense of guilt is our first motive on our parts, and reconciliation beginneth all on God's part. Surely God is willing to be reconciled, because he hath laid such a foundation for it in the death of Christ; why else hath he appointed a Ministry of reconciliation, but to call upon us to cast away the weapons of our defiance, and to enter into his peace?

2. It showeth us how much we are obliged to Jesus Christ, who by his death hath satisfied God's justice, and merited all the mercies promised; the promises themselves; for he is given for a covenant, that is, the foundation of it, the terms and conditions, the power to perform them, the Ministry by which this peace is conveyed to us; he first preached peace, Eph. 2.7. having slain enmity by his Cross.

3. Let no breach fall out between God and you, lest it stop grace; the continued sanctification and perfection of man once regenerate cometh from the God of peace, dependeth upon this reconciliation, as well as the first renovation. God's sanctifying power, and the abode of his Spirit, is still necessary to renew us more and more.

SERMON XXXIV.

THe Apostle having mentioned reconciliation in the former verse, doth now enforce, amplify and explain it, and insist upon it in this and the following verses. Here you have three things.

• 1. The Sum and Substance of the Gospel, or the way on God's part; God was in Christ reconciling the World to himself.
• 2. The fruit of this reconciliation; not imputing their trespasses to them.
• 3. The means of application, or bringing it about on man's part; 〈 in non-Latin alphabet 〉 , placed in us.

For the first clause, God was in Christ reconciling the World to himself : This is the Sum of the whole Gospel. There is more glory in this one line, than in the great volume of the whole creation; there we may read God Infinite, and Glorious in his Majesty and Power, but here in his Wisdom, and Grace. A God reconciled should be welcome news to the fallen creature. Reconciliation is good in any case. The misery of the World cometh from the differences and disappointments which are in the World. How happy were we if all differences were taken up between man and man; much more between God and man; if Heaven and earth were once at an agreement. We are at a loss how to make up our breaches with one another; 'tis easy to open the flood-gates, and let out the waters of strife, but to set things at rights again, and to reduce every stream into its proper channel, who hath the skill to do that? If we could once compose our own differences by compromise, yet to take up the quarrel between us and God is not so easy; though men and Angels had joined in consultation about a way and project, how to bring it to pass, we had still been to seek; but when man was at an utter loss, God was in Christ reconciling the World to himself.

In the words observe,

• 1. A privilege, Reconciliation ; which is a returning to grace and favor after a breach.
• 2. The Author of the design ; God the Father, who in the mystery of redemption is the highest Judge, and wronged party. God was in Christ reconciling the World to himself.
• 3. The means [in Christ.] Reconciliation is considerable either as to the purchase, or application of it; as to the purchase, God was in Christ reconciling. God hath used Christ as a means to make peace between him and us, Col. 1.20. The application God is in Christ reconciling by virtue of our union with him, in Christ. God that was formerly far from us is come nigh to us, and in Christ we draw nigh to God, in him we meet, and we in him, and he is in us.
• 4. The parties interested, on the one hand the World, on the other God; [ to himself. ]

1. The World. The expression is used indefinitely, though not universally. First, The World ; to show that men, and not Angels, 2 Pet. 2.4. The sinning Angels had no Mediator, nor Reconciler. Secondly, To note which is the ground of the Gospel tendry, John 3.16. God so loved the World, that whosoever believeth in him should not perish, but have Eternal Life. Thirdly, To represent the freeness of God's grace, 1 John 5.19. And we know that we are of God, and the whole World lieth in wickedness. This World that lay in sin, was God reconciling. In themselves God's Elect differ nothing from the rest of the World, till grace prevent them, they were as bad as any in the World, of the same race of cursed mankind, not only living in the World, but after the fashions of the World; dead in trespasses and sins, and obnoxious to the curse and Wrath of God. Fourthly, To show the Amplitude of God's Grace, the greater and worser part of the World, the Gentiles as well as the Jews, Rom. 11.15. If the casting away of them, be the reconciling the World. So 1 John 2.2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole World. Fifthly, To awaken all that are concerned to look after this privilege which is common to all nations; the offer is made indifferently to all sorts of persons where the Gospel cometh, and this grace is effectually applied to all the Elect of all Nations, and all sorts, and conditions, and ranks of persons in the World; if thou art a member of the World, thou shouldest not receive this grace in vain.

2. The other party concerned is the Great God; [ to himself. ] To be reconciled to one another, when we have smarted sufficiently under the fruits of our differences, will be found an especial blessing, much more to be reconciled to God; this is the comfort here propounded. To himself of whom we stand so much in dread, 1 Sam. 2.15. If one man sin against another the Judge shall judge him, but if a man sin against God who shall plead for him? A fit Umpire and Mediator may be found out in matters of difference, and plea between man and man, but who shall arbitrate and take up the difference between us and God. Here, first, the greatness of the privilege, That God will reconcile us to himself.

Doct. There is a reconciliation made in and by Jesus Christ, between God and man.

First I shall premise three things in general.

1. That to reconcile is to bring into favor and friendship after some breach made, and offense taken, as Luke 23.12. The same day Herod and Pilate were made friends, for before they were at enmity between themselves. So Joseph and his Brethren were made friends, and the woman faulty is said to be reconciled to her husband, 1 Cor. 7.11. So Matth. 5.23, 24. If thou bringest thy gift to the Altar, and there rememberest that thy brother hath ought against thee; go thy may and be reconciled to thy Brother. All which places prove the natural notion of the word, and so 'tis fitly used for our recovery, and returning into grace and favor with God after a breach.

2. That the reconciliation is mutual; God is reconciled to us, and we to God. Many will not hear that God is reconciled to us, but only that we are reconciled to God: But certainly there must be both. God was angry with us, and we hated God; the Alienation was mutual, and therefore the reconciliation must be so; the Scripture speaketh not only of an enmity, and hatred on man's part, Rom. 5.10. For when we were enemies, we were reconciled to God by the death of his Son, but also of wrath on God's part, not only against sin, but the sinner, Eph. 2.3. Being Children of wrath by nature. Certainly God doth not only hate sin, but is angry with the wicked because of it, Psal. 7.11. God is angry with the wicked every day. And we must distinguish between the work of Christ in order to God, and the work of the Minister, and Christ by the ministry in order to men. The work of Christ in order to God, which is to appease the Wrath of God: Therefore 'tis said, Heb. 2.17. That he is a merciful and faithful High-priest, to make reconciliation for the sins of the people, 〈 in non-Latin alphabet 〉 : Surely there God's being reconciled to us is intended by Christ's Sacrifice and Intercession: For Christ as an High-priest hath to deal with us as God's Apostle with men, Heb. 3.1. We in Christ's stead pray you to be reconciled, verse 20th. Besides, our reconciliation is made the fruit of Christ's death in contradistinction to his life, Rom. 5.10. The death of Christ mainly respected the appeasing of the Wrath of God, whereas, if it only implied the changing of our natures, it might as well be ascribed to his life in Heaven, as his death upon earth. Again, the Scripture maketh this reconciliation to be a great instance of God's love to us. Now if it did only consist in laying aside our enmity to God, it would rather be an instance of our love to God, than his love to us. Once more, the Text is plain that God's reconciling the World to himself, did consist in not imputing our trespasses to us, his laying aside his suit and just plea he had against us; so that it relateth to him. Therefore upon the whole we may pronounce that God is reconciled to us, as well as we to God. Indeed the Scriptures do more generally insist upon our being reconciled to God, than God's being reconciled to us, for two reasons. 1. Because we are in a fault. 'It is the usual way of speaking amongst men; He that offendeth is said to be reconciled, because he was the cause of the breach, and he needeth to reconcile himself, and to appease him whom he hath offended, which the innocent party needeth not, he needeth only to forgive, and to lay aside his just anger. We offended God, not he us; therefore the Scripture usually saith, we are reconciled to God. 2dly. We have the benefit; 'tis no profit to God, that the Creature enters into his peace: He is happy within himself, without our love or service, only we are undone, if we are not upon good terms with him. If any believe not, the Wrath of God abideth upon him, John 3.36. And that is enough to make us eternally miserable.

3. That reconciliation in Scripture, is sometimes ascribed to God the Father, sometimes to Christ as Mediator, sometimes to Believers themselves.

1. To God the Father▪ as in the Text, God was in Christ, reconciling the World to himself, and in the verse before the Text, who hath reconciled us to himself. And Col. 1.20. Having made peace by the Blood of his Cross, by him, to reconcile all things to himself. To God the Father, as the primary cause of our reconciliation, he found out, and appointed the means, as he decreed from everlasting to restore the Elect, fallen into sin, unto grace and favor, and prepared whatever was necessary to compose and take up the difference between him and sinners.

2. Christ is said to reconcile, Eph. 2.16. That he might reconcile both unto God in one body by the Cross. And Col. 1.21. Yet now hath he reconciled. Not as the primary, but meritorious cause of reconciliation, which respects both God and us; chiefly God, as he was appeased by the merit of his Sacrifice, as he procured the Spirit, that same Spirit whereby our enmity might be overcome, and we might yield up ourselves to God, to love, and serve, and please him, for we, by his blood, are purged from dead works, that we might serve the living God, Heb. 9.14.

3. Believers are said to reconcile themselves to God, 2 Cor. 5.20. We pray you in Christ's stead, be ye reconciled to God. As they do embrace the offered benefit, and lay aside their enmity, and love God that loveth them, and devote themselves to his use and service.

2. More particularly I shall do three things.

• 1. State the foregoing breach.
• 2. Shew you the nature of this reconciliation.
• 3. Shew you how Christ is concerned in it.

1. To state the foregoing breach, take these Propositions.

1. God and man were once near friends. Adam was the Lord's favourite. You know till man was made, 'tis said of every rank and species of the Creature, God saw that it was good: But when man was made in his day, Gen. 1.31. God saw what he had made, and behold, it was very good. An object of special love. God expressed more of his favor to him, than to any other Creature except the Angels. Man was made after his Image, Gen. 1.26. When you make the Image or Picture of a man, you do not draw his feet, or his hands, but his face; his tract or foot-print may be found among the creatures▪ but his Image and express resemblance with man, and so he was fitted to live in delightful Communion with his Creator. Man was his Vice-roy, Gen. 1.27. God entrusted him with the care, charge and dominion over all the Creatures. Yea he was capable of loving, knowing, or enjoying God; other Creatures were capable of glorifying God, of setting forth his Power, Wisdom, and Goodness, objectively, and passively: but man of glorifying God actively, as being appointed to be the mouth of the Creation.

2. Man gets out of God's favor by conspiring with God's grand Enemy. His Condition was happy, but mutable, before Satan, by insinuating with him, draweth him into Rebellion against God, and upon this Rebellion he forfeiteth all his privileges, God's Image, favor and Fellowship. God would deal with him in the way of a Covenant, Gen. 2.17. In the day that thou eatest thereof thou shalt surely die. Do and live, sin and die. The comminatory part is only expressed, because that only took place. So that by this Rebellion he lost the integrity of his nature, and all his Happiness; he first run away from God, and then God drove him away, he was first a fugitive, and than an exile.

3. Man fallen draweth all his posterity along with him. For God dealt not with him as a single, but as a public person, Rom. 5.13. Whereas by one man sin entered into the World, and death by sin; and so death passed upon all, for that all have sinned. And 1 Cor. 15.47. The first man is of the earth earthy, the second man is the Lord from Heaven There's a first man and a Second man; nos omnes eramus in illo unus homo. Adam and Jesus. are the two great Institutions, the one consistent with the Wisdom and Justice of God, as the other with the wisdom and grace of God, so that Adam begets enemies to God, Gen. 5.3. Adam begot a Son in own likeness. And 1 Cor. 15.49. we read of the Image of the earthly one. Every man is born an enemy to God, his nature opposite, his ways contrary to God; and so is eternally lost and undone, unless God make some other provision for him.

4. The Condition of every man by nature is to be a stranger and an enemy to God, Col. 1.21. And you that were sometimes alienated, and enemies in your minds, That double notion is to be considered. Strangers ; there is no Communion between God and us, we cannot delight in God, nor God in us, till there be a greater suitableness, or a divine nature put into us. If that be too soft a notion the next will help it, we are enemies ; there is a perfect contrariety, we are perfectly opposit to God, in nature, and ways. We are enemies directly or formally, and in effect, or by interpretation; formally men are enemies open or secret; open are those, that bid open defiance to him, as Pagans, and Infidels, and Idolaters : Secret; so are all sinners; their hopes and desires are, that there were no God, they would fain have God out of their way; rather than part with their lusts, they would part with their God, Psa. 14.1. The fool hath said in his heart, there is no God. 'It is a pleasing thought and supposition that there were no God. In effect, and by Interpretation, they do things, or leave things undone contrary to to God's will, and take part with their sins against him. As Love is a Love of duty and subjection, so hatred is a refusal of obedience. Love me and keep my Commandments, Exod. 20.6. They are angry with those, who would plead God's interests with them: But how can men hate God who is summum bonum, & fons boni? The School-men put the Question. We hate him not as a Creator, and Preserver; but as a Law-giver, and Judge. As a Law-giver, because we cannot enjoy our lusts with that freedom and security, by reason of his restraint. God hath interposed by his Law against our desires, Rom. 8.7. Because the carnal mind is enmity to God, for it is not subject to the Law of God, neither indeed can be. As a Judge and avenger of sin, not only desire of carnal liberty, but slavish fear is the cause of this enmity: Men hate those whom they fear. We have wronged God, exceedingly, and we know that he will call us to an account, we are his debtors, and cannot answer the demands of his Justice. And therefore we hate him, what comfort is it to a guilty prisoner, to tell him that his Judge is a discreet person, or of a stayed Judgment; he is one that will condemn him. A condemning God can never be loved by a guilty creature, as barely apprehended under that notion.

5. God hateth sinners, as they hate him. For we are Children of wrath from the womb, Eph. 2.3. And that wrath abideth on us till we enter into God's peace, John 3.36. And the more wicked we are, the more we incur God's Wrath. Psal. 7.11. He is angry with the wicked every day. They are under his curse, Gal. 3.10. Whatever be the secret purposes of his grace, yet so they are by the sentence of his Law; and according to that we must Judge of our condition.

2. The nature of this reconciliation.

1. As the enmity is mutual, so is the reconciliation; God is reconciled to us, and we to God. On God's part, his Wrath is appeased▪ and our wicked disposition is taken away by regeneration; for there are the causes of the difference between him and us, his Justice▪ and our sin: His Justice is satisfied in Christ, so that he is willing to offer us a new Covenant. Matth. 3.17. This is my beloved Son, in whom I am well pleased. He is satisfied in Christ, that he is willing to forgive the offenses done to him, for the Text saith, God was in Christ reconciling the World to himself, not imputing their trespasses to them. And our wicked disposition is done away, and our hearts are converted and turned to the Lord, Acts 9.6. And he trembled, and astonished, said, Lord, what wilt thou have me to do ? And 2 Chron. 30.8. But yield yourselves unto the Lord, and enter into his Sanctuary, which he hath sanctified forever, and serve the Lord your God, that the fierceness of his Wrath, may be turned from you And we are drawn to enter into Covenant with the Lord, even that new Covenant, which is called, the Covenant of his peace, Isa. 54.10. And so of enemies we are made friends, as Abraham, because of his Covenant-relation is called, the friend of God, Jam. 2.23. In the new Covenant God offereth pardon, and requireth repentance; when we accept the offer, the pardon procured for us by Christ, and submit to the Conditions, lay down the weapons of our defiance, and give the hand to the Lord, to walk with him in all new obedience, then are we reconciled.

2. This reconciliation is as firm and strong, as our estate in innocence, as if there had been no foregoing breach, and in some considerations better, especially when we look to the full effect of it. As good as if the first Covenant had never been broken, for God doth not only put away his anger, but loveth us, as if we never had been in hatred; he doth not only pardon sinners, but delight in them, when they repent. Men may forgive a fault, but they do not forget it; the person liveth in Vmbrage and suspicion with them still. Absalom was pardoned, but not to see the Kings face, 2 Sam. 13.14. Shimei had a lease of his life, but lived always as a hated and a suspected man, 1 Kings 2.8. But now 'tis otherwise here, we find not only mercy with God, but are as firmly instated into his love as ever. Our sins are cast into the depths of the Sea, Hosea 7.19. And Hosea 14.4. I will love them freely. And Rom. 9.25 And her Beloved which was not Beloved. He not only passeth by the injury, but calls her Beloved. Breaches between man and man are like deep wounds; though healed, the scares remain, something sticketh; or like a vessel soldered, weak in the crack; but here Beloved, delighted in. The Lord delighteth in thee, Isa. 62.4. And he will rest in his love. In some sort 'tis more sure, 'tis not committed to us, and the freedom of our wills. A bone well set is strongest where broken. Adam was happy, but not established.

3. This active reconciliation draweth many blessings along with it.

1. Peace with God, Rom. 5 1. Being justified by faith we have peace with God. To have God an enemy is to have a sharp sword always hanging over our heads by a slender thread: How can we look him in the face, lift up our heads to Heaven, think of him without trembling? There is a God, but he is our enemy; how can we eat, drink, or sleep, while God is our enemy? Did we know what 'tis to have God our enemy, we should soon know, that he cannot want instruments of revenge, death may way-lay us in every place, if we eat, our meat may poison or choke us; if we go abroad, God may cast us into Hell before we come home again; if we sleep, his wrath may take us napping: For our damnation slumbereth not, 2 Pet. 3.3. Surely 'tis such a dreadful thing to be at enmity with God, that we should not continue in that estate for a moment; but when once you are at peace with God, you stop all evil at the fountain head.

2. Access to God with boldness, and free trade into Heaven, Rom. 5.2. By whom we have access by faith. And Eph. 2.18. For through him we have both access by one Spirit unto the Father. When a peace is made between two warring Nations, Trading is revived. When you have occasion to make use of God, you may go to him as your reconciled Father; there is no flaming sword to keep you out of paradise.

3. Acceptance both of your persons and performances; your persons are accepted, Eph. 1 6. He hath accepted us in the Beloved, to the praise of his glorious grace. You are looked upon as members of Christ, favorites of Heaven; your duties and actions are accepted, Heb. 11.4. By faith Abel offered a more excellent Sacrifice than Cain. The sinful failings of our best actions are hid and covered, they are not examined by a severe Judge, but accepted by a loving Father.

4. All the graces of the Spirit are fruits of our reconciliation with God, Rom. 5.11. We joy in God through our Lord Jesus Christ, by whom we have received the ato • ement : Jewels of the Covenant wherewith the Spouse of Christ is decked. Christ prayed, that we might be loved as he was loved, John 17. Not for degree, but kind▪ John 3 34. These are given as tokens and evidences of his Love; the privilege is so great, that we cannot believe it, without some real demon •• ration of God's heart towards us. When Jacob heard, that Joseph was alive, and Governor of Egypt, he would not believe it: but when he saw the Waggons which Joseph sent to carry him, Gen. 45.27, 28. Then his Spirit revived within him. So here, 1 Thessa. 1.5. For our Gospel came not to you in word only, but in power, and in the Holy-Ghost, and in much assurance.

5. All outward blessings are sanctified, especially the in • oyment of them, which we have by another right and tenure. Surely one that is reconciled to God cannot be miserable, for all things are his 1 Cor. 3.23. Whatsoever falleth to his share, comfort and cross cometh with a blessing. And all worketh for good, Rom. 8.28. God's enmity is declared by raining snares, Psal. 11.6. There is a secret war against the Soul; but his love, that always worketh for good. Out of what corner soever the wind bloweth, it always bloweth for good to his people.

6. 'It is a pledge of Heaven, Rom. 5.10. For if when we were enemies, we were reconciled by his death, much more being reconciled, we shall be saved by his life. The glorifying of a Saint is a more easy thing, than the reconciling of a sinner; suppose the one, and you may suppose the other, if God would pardon us, and take us with all our faults, he will much more glorify us, when we are reconciled and sanctified.

7. Our right to this privilege beginneth as soon as we do believe in Christ. For upon these terms God hath set forth Christ, Rom. 3.24. Being justified freely by • his grace through the redemption that is in Jesus Christ. When our hearts are drawn to receive Christ upon these terms, we are legally capable of his favor. Now faith is nothing else but a broken hearted and thankful acceptance of Christ, with a resolution to give up ourselves to God by him. The true notion of Christ's death is the Sacrifice of atonement ; now in the Sacrifices of atonement, they were to come with brokenness of heart, confessing sin over the head of the beast, Psal. 51.17. Owning the Messiah to come; and a stipulation of obedience, Psa. 50.5. Gather my Saints together, that make a • Covenant with me by Sacrifice. Well then, when in a broken hearted manner we make our claim by Christ, thankfully acknowledging our Redeemers grace, and sue out our release and discharge in his name, and devote ourselves to God, then our right is begun. The evidence of this right is, when Faith is made fruitful in holiness. God is an holy God, and Christ came not to make God less holy. He may be reconciled to our persons, but never to our sins; sin ever was, and ever will be the make-bate between God and us, Isa. 59.2. Your sins have separated between you and me. There must be a zealous renouncing of all things that have bred estrangement between us and God. Every thing in this reconciliation implieth holiness. The party with whom we do reconcile, God; and he must not lightly be offended, but pleased, Col. 1.10. That ye might walk worthy of the Lord unto all pleasing. Tender of offending God. The nature of the reconciliation is mutual, we with God, as well as God with us. A real change goeth along with the relative, or else we are taken for enemies still, Psal. 68.21. The Covenant is a league offensive and defensive. Pax nostra bellum contra Satanam. We cannot be at peace with God, till fallen out with sin we resolve to war against the Devil, the World, and the flesh, you must not make him a Patron and Pandar to your lusts, Exod. 23.20, 21, 22. Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared: Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. But thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy to thy enemies, and an adversary to thy adversaries. We must carry ourselves with great reverence to the Angel of the Covenant, 1 Cor. 10.9. The sanctifying grace of the Spirit for the application of the merit of Christ, and the gift of the Spirit, are inseparable. God will not pardon our sins, while we remain in them, we must be sanctified and justified, & then we shall have peace & comfort. What peace as long as the Whoredom of thy Mother Jezebel remaineth ? Men that sin freely know not what peace with God meaneth. This holy friendship, which resulteth from the Covenant, implieth an indignation against sin, Hosea 14.8. What have I anymore to do with idols. And Isa. 30.22. Thou shalt cast them away as a menstruous clothe, thou shalt say unto it, get ye hence.

3. How far Christ is concerned in it, and why.

1. God was resolved to lose no honor by the fall of man, but to keep up a sense of his Justice, Goodness, and Truth.

1. His Justice. Twas not fit, that any of his Attributes should fall to the ground, especially his Justice, the sense of which is so necessary for the Government of the World, Rom. 3.5, 6. Is God unrighteous, that taketh vengeance? God forbid! How then shall God judge the World? If God be not known for a just God, we cannot know him for the Governor of the World. Well then, there was a condecency in it, that mercy should be dispensed, so that Justice should be no loser; now▪ God saw, that men could not keep up the Honor of his Justice, our prayers, tears, repentance, will not do the deed without something else. If the Devils were supposed to be sorrowful for their sins, they would not be reconciled, because, they had no surety to die for them, and repair the honor of God's Justice. In pity God would not destroy all mankind, therefore findeth out a surety, if they had suffered, they would only be satisfying, rather than to satisfy and to have satisfied? But now Christ hath declared his righteousness, Rom. 3.24, 25. For the remission of sins.

2. His holiness, which is the Pattern of the Creatures perfection. Such was God's hatred of sin, that he would not let it go without a mark or brand, he would be known to be an holy God, and that 'tis not an easy thing to regain his favor, if we yield to sin. People are apt to look upon it as a matter of nothing; 'tis an easy matter to sin, every fool can do that; but when the breach is made, 'tis not easy to reconcile again; none but the Son of God can do that. God stood upon a valuable compensation, 1 Pet. 1.18. We are not redeemed with corruptible things, such as silver and gold; but by the precious blood of the Son of God. The Son of God by the highest act of obedience and self-denial must bring it about, for a caution to us, that we might not lightly break the law, or have favorable thoughts of sin anymore.

3. His truth; God made a Covenant with Adam, in the day thou eatest thereof thou shalt surely die. Adams sin was mainly the sin of unbelief; and presumption of impunity is very natural to us all; therefore the Law must have death to keep up its authority (lest the threatening should seem a vain scar-crow) either from the sinner himself, or from his Surety.

2. Christ was a fit Mediator.

1. Because of his mutual interest in God and us, Job 9.33. He is beloved of the Father, and hath a brotherly compassion to us. He did partake of the nature of both parties; he was Man to undertake it in our name, God to perform it in his own strength.

2. He is able to satisfy. All the Angels in Heaven could not lay down a valuable consideration, But he is able to save to the uttermost, Heb. 7.26. Christ undertaketh to pacify God's Wrath, and to take away our enmity also, and so to bring us to God.

USE 1. Let us admire the mercy and grace of God, God was in Christ reconciling the World to himself. To this end consider,

1. This is an ancient mercy, of an old standing, Eph 1.4. He hath chosen us in Christ, before the Foundation of the World. And 1 Pet. 1.20 Who verily was foreordained before the Foundation of the World, but manifested in these last times for you. And who are we that the thoughts of God should be taken up about us so long ago? Nothing went before Creation, but mere and naked Eternity; Then was this business transacted between the Father and the Son, the result of God's eternal thoughts.

2. God is first in the design, he who is the wronged party, the highest Judge, of whose vengeance we stand in dread, of whom we beg pardon; we were first in the breach, but God in the design of love; the motion of sending a Savior and Redeemer into the World was first bred in God's heart, 1 John 4.19. We love him, because he loved us first.

3. This love is the more amplified by the worthlessness of the persons for whom all this is done, the World, that lay in wickedness, and rebellion against God, the sinful race of Apostatized Adam. At our best • how little service and honor can we bring to him, but he considered us as lying in the corrupt mass of polluted mankind; yet this World would God reconcile to himself, and not Angels: God would not so much as enter into a parley with them. As if a King should take Rusticks, and Skullions into his favor, and pass by Nobles and Princes. There lay no bond at all to show mercy to us, more than to them; we had cast him off, and rebelled against him, as well as they.

4. And this done by Jesus Christ, that so costly a remedy should be provided for us, Rom 8.32. God spared not his own Son, but delivered him up for us all. God may be said to spare either in a way of impartial justice, or in a way of bountiful and condescending love; the first hath its use, this latter is the case there. We are sparing of what is precious, of what we value; but though Christ was his dear Son, yet he spared not him. 'It is the folly of man to part with things of worth and value for trifles.

5. The benefit itself, that he would reconcile us to himself. First, In laying aside his own just wrath, which is our great terror, Isa. 27.4. Fury is not in me ; He being pacifyed in Christ. Secondly, That he would take away the enmity that is in the hearts of men by his converting and healing grace, which is our great burden, Psal. 110.3. Thy people shall be a willing people in the day of thy power. Thirdly, That he will enter into league & Covenant with us; God with us & we with God, Heb. 8.10. I will put my Laws into their minds, and write them upon their hearts, and I will be to them a God, and they shall be to me a people Fourthly, That from hence there floweth an entire friendship, John 15.15. Henceforth I call you not Servants, but Friends; for all that I have heard of my Father I have made known unto you Fifthly, This friendship produceth most gracious fruits and effects, especially free Commerce with him here, till we are admitted into his Immediate presence, Heb. 10.22. Let us draw nigh with a true heart, in full assurance of faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water.

USE 2. Let us consider seriously the mystery of Christ's death, which is the Sacrifice of our atonement. 'It is full of riddles, 'tis a spectacle which represents to you the highest mercy in God's sparing sinners, and calling out his own Son to die in our stead; and the highest Justice in punishing sin, though transacted upon Christ; if this be done to the green tree, what shall be done to the dry ; here you have Christ made sin, and yet at the same time the fountain of holiness, 2 Cor. 5.21. And John 1.16. Out of his fullness we receive grace for grace. So again, the fountain of blessedness made a curse for all the World, Gal. 3.13. In man's account never more weakness and foolishness shewn, yet never more wisdom and power, 1 Cor. 1.25. The foolishness of God is wiser than men, and the weakness of God stronger then men. He had said before that Christ was the Wisdom of God, and the Power of God. The Devil never seemed to Triumph more, yet never more foiled, Luke 22.53. comp. with Col. 2.15. Christ is the true Sampson, destroyed more at his death, than in all his life. The cross was not a Gibbet of shame and infamy, but a Chariot of Triumph. This was the holiest work and the greatest act of obedience that ever was, or can, or will be performed; and yet the wickedest work that ever the Sun beheld. On Christ's part an high act of obedience, and self-denial, Phil. 2.7. On man's part the greatest act of villainy, and wickedness, Acts 2.23. Who by wicked hands have crucified, and slain. The highest act of meekness, and violence. The truest glass wherein we see the greatness, and smallness of sin; the heinousness of sin is seen in his Agonies, and bloody sufferings, the nothingness of it in the merit of them. Christ's death is the reason of the great Judgment fallen upon the Jews, 1 Thes. 2.15, 16. And yet the ground upon which we expect mercy, both for ourselves and them, Eph. 2.16. In short here is Life rising out of Death, Glory out of Ignominy, Blessedness out of the Curse, from the abasement of the Son of God, Joy, Liberty and confidence to us.

SERMON XXXV.

DOct. One great branch or fruit of our Reconciliation with God, through Christ, is the pardon, or non-imputation of sin.

Here I shall show,

• 1. The nature and worth of the privilege.
• 2. The manner, how 'tis brought about.
• 3. That 'tis a branch or fruit of our Reconciliation with God.

1. The nature and worth of the privilege; not imputing. The phrase is elsewhere used, Rom. 4.8. Blessed is the man to whom the Lord will not impute sin. So 2 Tim. 4.16. 〈 in non-Latin alphabet 〉 All men forsook me; I pray God, it be not laid to their charge, or reckoned to their account. 'It is a Metaphor taken from those who cast up their accounts; and so,

1. It supposeth that sin is a debt, Matth. 6.12. 〈 in non-Latin alphabet 〉 , and forgive us our debts.

2. That God will one day call sinners to an account, and charge such and such debts upon them, Matth. 25.19. After a long time the Lord of those Servants cometh, and reckoneth with them. For a while men live jollily, and in great security, care for nothing, but a day of reckoning will come.

3. In this day of accounts God will not impute the trespasses of those who are reconciled to him by Christ, and have taken sanctuary at the grace of the new Covenant, to their Condemnation, nor use them as they deserve. Everyone deserves Wrath and Eternal Death, and sin obligeth us thereunto; but God will not lay it to our charge. And so 'tis said, Psa. 32.2. Blessed is the man, to whom the Lord imputeth not iniquity. Now this is an act of great grace on God's part, and of great privilege and Blessedness to the Creature.

1. An act of great grace and favor on God's part. (1.) Partly, because everyone is become guilty before God, and obnoxious to the process of his Righteous Judgment, Rom. 3.19. 〈 in non-Latin alphabet 〉 . And all the World may become guilty before God. There is sin enough to impute, and the reason of this non-imputation is not our Innocency, but God's mercy. Among men imputations are often unjust and slanderous, as David complaineth, that they imputed, and laid things to his charge, that he was not guilty of, or never did; but we are all guilty. (2.) Partly, that he would not prosecute his right against us, as a revenging and just Judge, calling us to a strict account, and punishing us according to our demerits, which would have been our utter undoing, Psa. 130.3. If thou shouldest mark iniquity, O Lord, who could stand? Psa. 143.2. Enter not into Judgment▪ with thy Servant, for in thy sight shall no flesh be justified. There is not a man found which hath not faults and failings enough, and if God should proceed with him in his just severity, he would be utterly uncapable of any favor. (3.) Partly, because he found out the way how to recompense the wrong done by sin unto his Majesty, and sent his Son to make this recompense for us, who was made sin for us, that we might be made the Righteousness of God in him. Our iniquities were laid on him ▪ Isa. 53.4. And his Righteousness imputed to us, Rom. 4.11. (4.) And partly, that he did this out of his mere Love, which set a work all the causes, which concurred in the business of our Redemption, John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life. The external moving cause was only our misery; the internal moving cause was his own grace and mercy. And this love was not excited by any love on our parts, Rom. 3.24. Justified freely by his grace, that is, by his grace working of its own accord. (5.) And partly, that this negative, or non-imputation, is heightened by the positive imputation: There is a non-imputing of sin, and an acceptance of us as righteous in Christ; his merits are reckoned and adjudged to us, that is, we have the effect of his sufferings, as if we had suffered in person. Christ is become to us, the end of the Law for Righteousness Rom. 10.4.

2. 'It is matter of great privilege and Blessedness to the Creature, if so be the Lord will not impute our sins to us, and account them to our score. This will appear,

1. If we consider the evil we are freed from; guilt is an obligation to punishment, and pardon is the dissolving and loosening this obligation. Now the punishment of sin is exceeding great; what maketh Hell, and Damnation, but Not-forgiveness? Hell is not a mere Scar-crow, nor Heaven a May-game; 'tis eternity maketh everything truly great; an everlasting exile and separation from the comfortable presence of the Lord, which is the poena damni, Matth. 25.41. Go ye cursed ; and Luke 13.27. Depart from me ye workers of iniquity. They are shut out, and thrust out from the presence of the Lord. When God turned Adam out of Paradise, his case was very sad, but nothing comparable to this: God took care of him in his exile, and made coats of skins for him, God gave him a day of patience afterwards, promised the seed of the woman, intimated hopes of a better paradise. But instead of all comforts, how sad is it to be sent into an endless state of misery! which is the poena sensus, Mark 9 44. The worm that never dieth, and the fire that shall never be quenched : The worm of Conscience, when we think of our folly, imprudence, disobedience to God. A man may run away from his Conscience now, by sleeping, running, riding, walking, working, drinking, distract his mind by a clutter of business; but then not a thought free, the Soul will be always thinking of slighted means, abused comforts, wasted time, and of the course wherein we have involved ourselves; then our repentance will be fruitless; our sorrows now are curing, then tormenting, when under the Wrath of God. You coldly now entertain the offer of a pardon; then Oh for a little mitigation, a drop to cool your tongue!

2. Because of the good depending upon it, in this life, and the next.

( First, ) In this life; Partly, because we are not fitted to serve God till sin be pardoned, Heb 9 14. How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works, to serve the living God. God pardoneth that he may further sanctify us, and fit us for his own use. The end of forgiveness is that God may have his own again, which was lost, and we might be engaged to love him, and live to him. Forgiveness tends to holiness, as the means to the end; and so there is way made for our thankfulness, and love to our Redeemer, which is the predominant, ruling affection in the Kingdom of grace, and the main motive of obedience. Partly, because we cannot please God till sin be pardoned; for God will not accept our actual services till our guilt be removed, till pardoning grace cover our defects. Whence should we hope for acceptance? From the worth of our persons? That is none at all: From the integrity of the work? Alas, after grace received we are maimed in our principles, and operations; much more before, Heb. 11.6. Without faith no man can please God, Rom. 8.8. They that are in the flesh cannot please God. Till we are adopted, reconciled, absolved, neither our persons, nor our actions can find acceptance with him: And partly, because we have no found comfort and rejoicing in ourselves, till we obtain the pardon of our sins, and be in such an estate, that God will not impute our trespasses to us. For while sin remaineth unpardoned, and the sentence of the Law not reversed, the Soul is still in doubt or fear; if not it proceedeth from our security and forgetfulness, which will do us no good; for we do but put off the evil, rather than put it away, and deal as a Malefactor that keepeth himself drunk till he cometh to execution: In Scripture a pardon is made the solid ground of comfort, Isa. 4.1, 2. Comfort ye, comfort ye, my people, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. When God's Wrath is pacified and appeased, then there is ground of comfort indeed, when God for Christ's sake hath forgiven and forgotten all our transgressions, and accepted a ransom for us. So Matth. 9.2. Son, be of good cheer thy sins be forgiven thee. Ay then misery is stopped at the fountain head, our great trouble is over; but till then all our comforts are soured by our fears. When the Sun by its bright beams appeareth it dispelleth mists and clouds.

2. In the next life we are not capable of enjoying God, and being made happy for evermore in his love, till we be in such an estate, that God will not impute our trespasses to us. For till we escape wrath, we cannot enjoy happiness, nor till his anger be pacified, can we have any interest in his love, Rom. 5.18. The free gift came upon all men unto justification of life. Now our right beginneth when sin is taken out of the way; and hereafter our impunity in Heaven is a means to our perfect enjoying, pleasing, and glorifying of God. Acts 26.18. when we are made capable of the Blessed Inheritance.

2. The manner how this privilege is brought about and applied to us, by these steps.

1. The first stone in this building was laid in God's Eternal decree and purpose, to reconcile sinners to himself by Christ, not imputing their trespasses to them. I cannot pass over this consideration, because 'tis of principal importance in this place, God was in Christ reconciling the World to himself, not imputing their trespasses to them. Then he was thinking of a sufficient sacrifice, ransom, and satisfaction for all the World of sinners, and that he would not deal with them according to the desert of their sin, but in mercy, and provided a sufficient remedy for the pardon of sin for all those who would or should accept of it in time. The Covenant of grace is founded upon the Covenant of redemption, Isa. 53.10, 11. And the plot and design for our reconciliation, pardon, adoption, was then laid according to the terms agreed upon between the Father and the Son, what the redeemer should do for the satisfying of his wrath, what sinners should do that they may have pardon in the method which God hath appointed, and so God should be actually reconciled to us, and sinners actually pardoned in time, when we submit to the terms.

2. The Second step towards this Blessed effect was, when Christ was actually exhibited in the flesh, and paid our ransom for us. For then he came to take away sin, 1 John 3.5. The Son of God was manifested to take away sin, and in him was no sin. So John 1.29. Behold the Lamb of God, which taketh away the sins of the World : And 'tis said, Heb. 1.3. When he had by himself purged our sins, he sat down on the right hand of Majesty. And Heb. 10.14. By one offering he hath perfected forever, them that are sanctified. There needed no more to be done by way of merit, and satisfaction, and sacrifice. We must carefully distinguish between impetration, and application; Christ's acquiring, and our applying: As also between God's purposing, and our enjoying pardon, or actual interest in it: God purposed it from all eternity, but we are not actually reconciled and pardoned from all eternity, no more than we were actually created, sanctified, and glorified from all eternity. So Christ purchased it, when he died; and therefore the Apostle saith, we were reconciled by the death of his Son, Rom. 5.10. Then all was done on Christ's part which was necessary to our reconciliation and pardon, by virtue of the satisfaction made by Christ, he was pleased to profess to us, free and easy Conditions of mercy in the Gospel, by which it might be actually applied to us.

3. The next step was, when Christ rose from the dead; for then we had a visible evidence of the sufficiency of the ransom, sacrifice and satisfaction which he made for us. Therefore 'tis said, Rom. 5.25. That he died for our offenses, and rose again for our justification. As he died for our release and pardon, and to make Expiation for our sins, so he rose again to convince the unbelieving World by that supreme act of his power, that all was finished, which was necessary to our pardon and reconciliation with God. For Christ's Resurrection was the acquittance of our Surety,