A Complete Body of Divinity

SERMON CXXVIII.

WE now proceed to the Second Benefit which derives from Christ to his Called in this Life, Adoption, a most Glorious Privilege, the thoughts whereof is enough to put us into raptures of Admiration, 1 Joh. 3.1. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Before I come to a particular discourse of the Nature of it, there are two Doubts briefly to be solved, viz.

• 1. Whether Justification and Adoption, are two distinct Privileges?
• 2 Whether Adoption doth in order of Nature follow after, and presuppose Justification?

1. JUSTIFICATION and Adoption are two distinct Privileges, and accordingly ought to be handled ap • rt, in the Doctrines of 〈◊〉 Doubtless all the precious Benefits 〈◊〉 for us by Christ, & conferred upon us by •••• irit in application, are worthy of our patience Contemplation, and to be meditated on 〈◊〉 , by all those that are so highly favou •• d, as to be made partakers in them. There 〈◊〉 that refer Adoption to Justification, and because there are two parts in that, viz. The Pardon of our Sins, and the Accepting of 〈◊〉 as Righteous, to which latter there belongs 〈◊〉 adjudging of us to have a title to all the good that was laid up in the promise made 〈◊〉 perfect Obedience, which they reckon to be the privileges of Adoption, and therefore 〈◊〉 it thereunto; and the rather, because the Apostle in the reciting the order of 〈◊〉 S • lvation, mentions it not distinctly, •• t c •• nect Justification and Glorification, R •• . • .30 Whom he justified, them he also 〈◊〉 . But it is not for nothing that the G • sp • l takes distinct notice of these two, and 〈◊〉 special remarks on this of Adoption; 〈◊〉 might be plentifully instanced, see, 〈◊〉 1 14, &c. Eph. 1.5. & elsewhere. And a 〈…〉 be justified, and yet not adopted, I 〈◊〉 , the nature of the thing itself, for in the Application of the new Covenant these are i ••• rabble; and though these do both belong 〈◊〉 the relative change, yet the relations 〈◊〉 by them are very different. It is one thing to be adjudged Righteous, and another to be 〈◊〉 among Children: One thing to have God accept us as a Judge, another to do so as a Father. And though in both a title to the Inheritance is declared for us, yet it is upon different grounds; and the more claims may be made, the fuller is the evidence. It 〈◊〉 had prefisted in his Integrity, he had ••• yed this title in way of Justification but 〈◊〉 of Adoption; for it has its rooting in the first Covenant, whereas this, entirely be •• gs 〈◊〉 , and hath its rise from the new Covenant. Besides there are the Privileges that come by Adoption which are not de •• ding on justification; for doubtless, the 〈…〉 God's Children under the new Covenant, is better than that of Adam and his •••• rity, would have been under the first, 〈◊〉 he kept his uprightness. And as Adop ••• as not named. Rom. 8.20. so neither is Justification, which yet is a distinct Benefit; 〈◊〉 as this is included in that of Glorification, so that in Justification by a frequent Scripture Syne b • oche.

2. ADOPTION doth in order of Nature fol •• after, and presuppose Justification. It is 〈◊〉 a matter worthy of hot debate, in what 〈◊〉 we put these two Benefits, provided 〈◊〉 allow them their distinctness; and yet it is of advantage, to be rightly informed in this, and to help to guard us against errors, that are obtruded more easily upon us, when 〈◊〉 have a confused or disturbed method of 〈◊〉 Principles, not agreeable to the form of soul ••• ds. That these Benefits are together in time, is certain, they come in upon, and with effectual Vocation, in the same in ••• t that the man is justified, he is adopted. 〈…〉 , there is a Precedency in the nature 〈◊〉 thing, and there are some that give this a Adoption; but surely, as it is something 〈◊〉 to be adopted, than merely to be justi ••• , so it is requisite that the Sinner be re •••• ed in order to his being adopted. A •••• in reasons presupposeth Reconciliation, whereas Reconciliation cannot presup ••• Adoption. We cannot with reason think 〈…〉 will take a person for a Son and an 〈◊〉 , and yet hold him under a sentence of condemnation, though it is easy enough to 〈◊〉 Him to be reconciled to one, though 〈◊〉 doth not give Him this dignity. Besides, 〈◊〉 Privilege in order of nature, following 〈…〉 , is Justification, by which justifying 〈…〉 are introduced into this Privilege of Adoption, Job. 1.12. It now follows, 〈…〉 look into, and take some account of 〈◊〉 wonderful Benefit. And here we may 〈◊〉 •••• der the Name, and then the Thing. 1. THE Name put upon this Privilege, viz. 〈◊〉 ; the Greek word used for it in the •••••• meant fignifies, the putting of one for a 〈…〉 the giving of him the Honor and •••• tive, that belongs by right to a Son, 〈◊〉 . This word Translators render, by that Adoption; and the word is not pro ••• 〈◊〉 analogical and allusive. The Spirit 〈◊〉 God making use of the civil custom among men, in adopting strangers to hear their names, and inherit after them, to set forth this dignity by; though the •••• llitude doth abundantly fall short, and is incumparably exceeded by the thing it is used to represent. When God useth any earthly similitudes, to express any Spiritual thing by, it is in condescendency to our infirmity, and to accommodate it to our manner of und 〈◊〉 standing. But yet it always supposeth th •• there is some analogy in it, else it were in vain proposed to us, under such a Notion, and instead of helping, it would but confound our apprehension of the thing. But yet, because such resemblances do not fully express what they are used for, we are not to tarry at them, and restrain the conception of the thing to them, but endeavor to use them as helps to our Faith, in soaring higher in our Contemplation thereof. Accordingly, the agreements and the differences between Human and Divine Adoption, are well to be observed by us. Here,

1. THE things, wherein they agree are, whatsoever is offential to on Human Adoption. For from thence it is, that the term is borrowed. Now, a man is then said to adopt a person, when he doth freely choose and constitute a stranger, to be his Heir. The thing intended to be conferred by the Adopter, on the adopted, is Heirship; he hath a Name, Honor, and Estate of Inheritance at his dispose, which he is willing to convey to another, in doing thereof he puts the title and privilege of a Son upon him. The Subject of this is a stranger, i. e. one whom he was not obliged by any bond of nature to bestow such a favor upon; for, if he were his own Son, the name, title, and heirship, would not derive to him, by right of Adoption, but of Nature. The way in which this is introduced, is upon free choice of the person; he was at his full liberty, he might have past by this Person, and put in another, without wrong or injustice done him, it was his own meet motion, and the reason of it was with himself. The act itself is in the constituting the Person to have a sure right to this Heirship. And this is usually done by a Will or Testament, signed, sealed, & attested. Now in all these respects, the resemblance holds, as will appear in laying open the Description given.

2. THE Differences between these are manifold. The most observable whereof are these,

• 1. IN the grounds or reasons of their adopting. Men indeed act their liberty in choosing the Persons, yet there is a sort of necestaty constraining them to the Thing itself, and that is double, neither of which can be said of God.

  (1.) MEN must die and leave their Estates behind them, and their name would be forgotten, if they had no Heir to succeed them. Psal. 49.10. For he seeth that wise men die, likewise the fool, and the brutish person perish, and leave their wealth to others. They therefore take this way to perpetuate their memory after they are gone. But God lives forever, and his memorial in to all generations.

• 2. Men many times seal of Heirs of their even Bodies, and so must take in a stranger of they will have one. True, Hisstories give us the account, of some that have assumed a stranger into Co-heirship with their own Sons, which more nearly resembleth this, Rom. 8.17. If children, then bears, heirs of God, and joy •• -heirs with Christ. But usually it is for want of a lineal descent, hence that, Gen 15.3. And Abram sand, Behold, to me that bast given no seed: and to, one born it my house is mine heir. Whereas God hath an only begotten Sea, whoever pleased him, and one whom he hath conferred the heirship Hob. 1.2. And we are adopted in and with him.

2. AMONG men, the adopted mast wait for the death of the ad peer. in order to his inheriting. It comes by succession; the one must go off the stage, to make way for the others ex •• ance, and taking possession: whereas in this, there is no succession. God lives, and though Christ died to purchase the Inheritance for us, yet he is alive, and lives forever; and we live, and have a joint participation; with him; hence that, Joh. 14.19. Because I love, ye shall live also.

3. MEN may change their minds while they live, and put one out, and take another in if they please. So, that as long as they live, the adopted hath no assurance, but is at uncertainty, and may on the least disgust be dis •• rded. Men may make new Testaments, and the last Will must stand. But God's Adoption is immurable, it once he puts any into the number of his Children, they shall abide so forever. We read, Rom. 11.29. For the gifts and calling of God are without repentance. And this is one of those Gifts; for, although it passeth in Time, yet it was purchased in the days of Eternity, Eph. 1.5.

4. THEY differ in the impulsive Cause that moves them to c • use this rather then another. For, though men do act spontaneously, and without compulsion; yet, they see something in the person so chosen, which is the motive, and determines them, either nearness of kindred, or winning natural endowments, or verta ••• inclinations, which make them hope they will be credit to them; and many times, their finding their expectations frustrate in their life time, is the reason why they alter their Wills; whereas God saw no difference, between those whom he purposed to adopt, and others, and when he comes actually to apply the Adoption to them, there is nothing in them at all to commend them to him more then others; He doth not find, but makes the difference there is between his adopted Children and others Eph. 2.7, 3. Tit. 3 3. Hence,

5. THEY differ in the manner of the introduction of the adopted into Heirship. Men indeed act their own prudence in their choice, and presume they take such 〈…〉 prove themselves worthy: but 〈…〉 them as they are, and must r •• 〈…〉 of it. They may wish, but th •• 〈◊〉 fuse good qualities into them, whom 〈◊〉 in order to the adopting of say, 〈…〉 retate them; so that he makes 〈…〉 relative charge, by working a 〈…〉 them. And here, that we may 〈…〉 in our conceptions of the Adop •••• 〈◊〉 consideration; we must observe, 〈…〉 are two ways in which we are 〈…〉 Gospel, to become the Children of 〈…〉 By Regenerative and Ad • yti •• , and 〈◊〉 beware that we do not could 〈…〉 make them one. The charge 〈◊〉 wrought in a Sinner, in Convenant 〈…〉 Vocation, is in Scripture 〈…〉 New Burch, and those that are so 〈…〉 are said to be burn of God because 〈◊〉 work hath a resemblance to a 〈…〉 so the Spirit of God is the author of 〈◊〉 the end of it is, that we may live 〈◊〉 , to the Glory of God. And, 〈◊〉 God will have no adopted Children, 〈◊〉 as shall thus live to his Glory, He 〈◊〉 fore makes ways to their Adoption by 〈◊〉 Regeneration, hence that, Gal. 3.2 • . 〈◊〉 are all the children of God by saith 〈…〉 Jesus. And it is on believing that 〈◊〉 vilege is bestowed upon them, John. 〈…〉 as many as believed • n him, to them 〈◊〉 power to become the Sons of God, 〈…〉 this believe on his Name. And 〈…〉 the new Covenant Benefits come to 〈…〉 of God upon their being so called; 〈…〉 Justification, Adoption and the rest; 〈◊〉 formerly been observed. Our busi ••• 〈◊〉 fore at present, is not with rege ••••• 〈◊〉 which it is introduced, but Adop ••• ••• self, which is brought in upon it.

LET us proceed to the consideration 〈◊〉 as it is laid open before us, in the 〈◊〉 on given of it; in which, as in the 〈◊〉 we are to observe the general and they 〈◊〉 nature of it.

1. THE general nature of it is, It is 〈◊〉 of God's Free Grace, and, herein it 〈◊〉 with Justification, which also hath the 〈◊〉 general nature assigned to it.

1. IT is an Act. What is intended 〈◊〉 and how it differs from that which 〈◊〉 a Work, hath been already taken 〈…〉 of under the head of Justification, 〈◊〉 mount in sum to thus much, viz. 〈◊〉 change produced by it being relative, 〈◊〉 not work any alteration in his 〈◊〉 only applies to him a new state, 〈◊〉 done by an act of favor; and hence 〈◊〉 Regeneration though it accompany 〈◊〉 cause in that there is a change in the 〈◊〉 according to, 2 Cor. 5.17. Therefore 〈…〉 be in Christ be is a new Creature; old 〈◊〉 are past away, behold, all things are 〈…〉 As also because it is past at once, and 〈◊〉 sected in an instant; whereas a Work 〈◊〉 posed to be succedaneous. There are 〈◊〉 in Adoption. A Believer is as much a 〈…〉 God, in the first instant of his being 〈◊〉 so, 〈◊〉 , not are they in Heaven 〈◊〉 so, than those on Earth, 1 Job. 3.2. It 〈◊〉 , •• ere are the degrees of the manifes ••• of it, and that both to themselves and ••• ors; they may now doubt about it; 〈◊〉 i •• g it shall be put quite beyond 〈◊〉 ; the World do not at present know 〈◊〉 but they shall appear shortly like 〈…〉 1 Job. 2.2. Hence we read of 〈…〉 of the s ••• of God. Rom. 8.19. 〈◊〉 this is •••• ded by the Adoption spoken 〈…〉 viz. the bringing them to possess 〈◊〉 Inheritance, which they are adopted to. 〈◊〉 also there are steps and degree • of 〈…〉 the p •• nilege of Adoption 〈◊〉 only in 〈◊〉 . Forever 〈◊〉 they 〈◊〉 have it to full peasession. 〈…〉 only receive the first fruits and 〈◊〉 of •• e Inheritance, at Death their 〈◊〉 go to fierc it, and Soul and Body after 〈◊〉 •• serrection. But these things though they are consequent upon it, yet do not pro • uly belong to the nature of Adoption, but 〈◊〉 to Glorification, and may be there spo •• of. Adoption as it is an Act, is done by 〈◊〉 , though it terminates on the person adopted. And here it may be inquires, Whether it be an imminent and eternal or transient 〈◊〉 unper • ry Act? For both of these Acts 〈◊〉 to God, in our manner of coa ••• To this it may be repine • , that the •••• tion for this was laid in the Eternal 〈◊〉 of God which is an immanent Act; 〈◊〉 b •• ppointed us to be made partakers 〈◊〉 Privilege, and it was there secured, 〈◊〉 it c ••• ot fail, Eph. 1.1. Having predes ••• us unto the ••• ption of children by Jesus 〈◊〉 himself, according to the good pleasure 〈◊〉 will. And indeed, all the good that 〈◊〉 •• take of in Time, had its beginning 〈◊〉 . This Privilege also was indented for 〈◊〉 Covenant of Redemption, and according ••• hased for us by Christ, and so it 〈…〉 us, through his merit, according to me promise of the Father, Gal. 4.5. 〈…〉 that were under the law, that 〈…〉 receive the adoption of sons. But the 〈◊〉 itself by which we are put among 〈◊〉 , and made actual Heirs of God, is 〈◊〉 temporary Act, and is applied up ••• believing in Christ. Before this time 〈◊〉 aliens, enemics, in the same state 〈◊〉 rest of the rubbish of Mankind. 〈◊〉 we read, Eph. 2.3. ver. 12.13. We are 〈◊〉 acquainted with a temporary put •••• among Children, and the way how 〈◊〉 •• ought about.

〈◊〉 is an Act of God's Free Grace, i. e. it 〈◊〉 dependence on anything in the 〈◊〉 , to move God to it, but flows from 〈◊〉 good pleasure. We have before 〈◊〉 , how Justification is so, all which 〈◊〉 applied hither, and argue as strong ••• •• iciently for this. And indeed, if 〈◊〉 Free Grace to justify us, who were in our natural estate under Condemnation, how much more then most it be, to adopt such Creatures as Children, which is an higher Honor put upon them, and a more eminent Privilege. But, besides that, there may be something more particularly noted here respecting the Grace of God, shining out in our Adoption. We observed, that the Grace appearing in Justification, is God's pardoning and pronouncing us righteous, without any merit of ours, yea, when we deserved the contrary. Now there may be this peculiar remark, made on our Adoption, that God doth it without any loveliness or desireableness in us but the contrary unloveliness and odiousness that was upon us. It is true, in as much as these Benefits accompany Conversion, that as God together with justifying us, puts an Evangelical Righteousness and Holiness into us, and doth not leave us under the reigning power of our lusts, so together with adopting us, he puts a beauty & a loveliness upon us adorning us with his Image and Grace; which Christ declareth how much he is taken with, Cant. 4.4. But this doth not obscure, but enhance this Grace of his; in as much as he doth it, and it flows from tee same love wherewith he adopts us. This is excellently set forth, in allegorical expressions, Ezek 16. begin. Here then let us observe,

• 1. THAT God is an holy God, and loves Holiness and bates Iniquity. This therefore is one peculiar display which he makes of his. Holiness, as we art told, Hob. 1.13. And no wonder, since his Holiness is bound for his Glory, and will advance it in all his Works, and there is nothing that sets itself directly in opposition to his Glory but Sin, and that doth, Rom. 3.33. For all have sinned, and come short of the glory of God.
• 2. THAT we in our natural state, are under the mo • d barrible Deformity and Pollution; and thereby are justly adieus to an holy God. Sin is called the abominable thing &c. Jer. 44. 〈◊〉 And the Sinner by it, renders himself vile, 1 Sam. 3.13. And Sin is in Scripture compared to the most filthy and loathsome things, and this is the natural state of all, set forth by the sad condition of an exposed Infant, E • ek 16. begin. We are born in the Image of fallen Adam, and God cannot but despise this Image, wherever he sees it.
• 3. WHEN God comes to pick us out of the World, and make us his Children, he finds us thus defiled and loathsome. We were not only so before in our birth, but he found us so, and saw us so, in the very instant when he past the word or us, by which we were regenerated, Ezek. 16.5. Whatsoever is done preparitorily to make us sensible of our Misery, yet it abides upon us, and is not removed till he con es by his Spirit, to produce it in us, in our Conversion, in which is our first passage from Death to Life.
• 4. THAT in and with His renewing us be Adopts us. There is indeed an order of nature to be observed in these things, else we shall not know the true reference of one to the other. But there is no instant of Time that posseth between them; Adoption is inseparable from Regeneration; we observed therefore, that this relation is introduced upon out believing, from Gal 3 26. For ye are all the children of God by faith in Christ Jesus.
• 5. HENCE, together with this be puts his own Comeliness upon us, to make us lovely. In Conversion, there is a renovation, there is a beauty and amiableness which God will bestow upon his Children: They shall have the image and likeness of their Father upon them, and be no longer like other men. Hence we are excited to holiness from the consideration of this rotation, 1 Pet. 1.15, 16. But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy. And God doth it, by adorning them with the Graces of his Spirit. Hence that, Ezek. 16.9, 14.
• 6. HENCE he doth not Adopt us, because we were lovely, but that we might be so. This Benefit, in the conferring it on us, had no respect to any antecedaneous desire ableness in us, for there was none, but to one that was to follow it, which we were to receive by the indwelling of the Spirit in us, who is given with it, and is for that reason called the Spirit of Adoption, in, Rom. 8.15. God saw as much beauty in others as in us, and that was none at all. And hence, that yet he should adopt us, is a demonstration of his inconceivable Grace.

LET then the thoughts of this wonderful Privilege, and the joint consideration of our own vileness when God came to bring us into a participation in it, fill us with Soul abasing thoughts, and transport our hearts with inexpressible Admiration, at the incomparable Love of God herein manifested to us, & help us to commorate, and make pathetical commentaries on that transporting passage of the Apostle, 1 Joh. 3.1. Behold, what manner of love the Father hath be stowed upon us, that we should be called the Sons of God.

SERMON CXXIX.

2. IT follows that we consider of the Special Nature of this Benefit, in which we shall have a further display of the wonderfully Free Grace of God eminently appearing in it. For the clearing of this there are three Things that lie before us to be inquired into.

• 1. The State that we are admitted into by Adoption, viz. of the Children of God.
• 2. The Way in which we are admitted into this State, we are received into the Number.
• 3. The Glorious Advantage that accrues to us by it, we have a Right to all the Privileges of such.

1. THE State that we are admitted into by Adoption, viz. of the Children of God. And what greater dignity or honor can be put apon a Creature? The Apostle looked upon this way title conferred on us by God, to be a display of his unparalleled Love, 1 Joh. 3.1 BEHOLD, what manner of love the Father hath be •••• d upon us, that we should be called the some of God. And this is one manifest difference between Justification & Adoption, in that the • is a peculiar honor contained in it, 〈◊〉 from that of the former, though the •• jects be the same; and he that is owner of the one, is owner of the other too, and bush of them come in upon believing. Justification indeed confers a Righteousness upon 〈◊〉 , which makes us happy, but Adoption 〈◊〉 to bestow a Sonship on us; and this 〈◊〉 needs constitute a new Relation between God and us, which the other did not, and such a Relation as is astonishing to think of. If we should confider no more, but the honor that is put upon us in it, it is transcendent; 〈◊〉 we shall afterwards see that there is 〈◊〉 than that. Honor is one of the Woulds Id • ls: How ambitious are men of it? And what pains will they be at to compass it! And, though' the World's honors are of •• tle worth, yet there is an Honor that 〈◊〉 from God, that is worthy our ambition. Hence that reflection on them, Joh. 5.44. How can ye believe, which receive honor 〈◊〉 of another, and seek not the honor that 〈◊〉 from God only? The highest Honor in 〈◊〉 Kingdom, is to be Monarch of it, to be King or Supreme, and next to that is to be S • n and Heir, and the greater Potentate this Monarch is, the more elevated is the 〈◊〉 of being so related to him. Well, God is the only Potentate, He is an everlasting 〈◊〉 , and Believers are by this Adoption, mode his Sons & Heirs. Hence called Heirs of God, Rom. 8.17. The dignity of this is, that God is pleased to put his own Name upon them, and is not ashamed to own the relation. There is therefore emphasis in that of being called the Sons of God, 1 Joh. 3.1. There is more in it then meetly being so, viz. that God openly owns and acknowledgeth this Relation. Hence we have that remark, in Heb. 11.16. Wherefore God is not ashamed 〈◊〉 be called their God. When therefore God 〈◊〉 Moses to Phar • ch, he had him to use that plea, Exod. 4.22, 23. And thou shalt say 〈◊〉 Phar • ch, Thus saith the Lord, Israel is my son, even my first-born. And I say unto thee, in my son go, that he may serve me: and if 〈◊〉 refuse to let him go, behold, I will stay thy 〈◊〉 , even thy first-born. And how rich Grace is it, for God to bestow such a Privilege upon us? But that which greatly enhauncheth it, 〈◊〉 to consider, who we were, on whom he 〈◊〉 conferred it: Not only strangers, and on the account could lay no claim to it by any i • tural right, anymore than those who is left to go without it: but we were his •• mies, and might have rather expected, 〈…〉 he would have destroyed us. We were became ignoble; Sin had made us vile; we had l •• t all the Honor that was put upon 〈◊〉 our primitive state of integrity, and ••••• ted all the ignominy to ourselves that 〈◊〉 imaginable. We were become Sinners, and a worse thing cannot be said; unpro ••• a •• e, • ood for nothing, but for Hell's •• ames: We were become Fools and Mad men, and 〈◊〉 • or nothing but a Bedlam. We had made ••• selves Slaves of Satan, and Vassals of eve •••• Just. We were men guilty of Death, under a Sentence o • Condé •• nat on in our •••• es, and going to Execution; and that s ••• our Danghill and Dungeon, and Scats ••• e, God should take us into his favor, and give • s a name among his Soas and Daugh ••• : This honor have all His Saints.

2. THE Way in which we are admitted to this S •• e, we are received into this number •• d herein more especially doth the nature of this Adoption appear and the forecited difference between it and Justification is farther m •• ise •• ed. And here let us in general observe,

• 1. THAT Adoption is not limited to one, but it extends to a Multitude. Their is a number of them, and their number is incompotable by as. Men usually bestow this favor but 〈…〉 , or at most but a very few. And the 〈◊〉 is, because they have but a little in •• porison to bestow, and their Grandeur would be loft, if it should be crumbled into • spand • parcels. But the Glory and lake •••• e that God hath to bestow, is sufficient 〈◊〉 a World, and hereupon he extends it to 〈◊〉 many. It is certain, every Believer i • dignified with this Privilege, John 1.12. In as many as received him, to them gave be 〈◊〉 to 〈◊〉 the sons of God, even to them 〈◊〉 believe 〈◊〉 his Name. All that are entitled 〈◊〉 Christ by Faith. Gal. 3.26. And they • spand • uncountable Number, Rev. 7.9. After this i • beheld, and • o, a great •• ltitude, which to 〈◊〉 could number, of all nations, and kind ••• , and people, and •• ngues, stood before the 〈◊〉 , and before the l •••• •••• thed with white 〈◊〉 and • alms in their •• nds. All that belong 〈◊〉 the General As • e •• bly, Heb. 12.23. •••• ce they have that title put on them.
• 2. THAT everyone of this number is seve ••• ••••• ted to this Privilege. When and 〈◊〉 this is, will presently be considered; 〈◊〉 it is certain, that all do not receive it at 〈◊〉 , it being as was before observed, a trans •• Act. I ••• s true, all were at once appoin ••• in the Eternal Counsel of God to this; and hence they are known unto God from •••• ity, but they are introduced into it by •••• er Act, in which they are made to re •••• it, as, Gal. 4.5. To r • d • em them that 〈◊〉 under the law, that we might receive the 〈◊〉 of Sons.
• 3. THAT this Privilege is equally extended 〈◊〉 one that is made partaker in it. One 〈◊〉 •• ch a Child of God as another, and •••• ght is as good; the whole Inheritance belongs to everyone, not hath one the less, because the other hath all, because there is an infinite fullness in it. For, though possibly there be different degrees in Glory, yet that is not from a greater title that one hath then another, but from the different capacity put into the Subject to receive it. But every Child of God is also a 〈◊〉 b ••• . • ebb. 12.2 • . But for a more particular c • fider • tion of this, we may e • quire, 1. 〈◊〉 it is that receives them 〈◊〉 this Number? 2. When they are thus received? 3. • fter what m •• ner this 〈…〉 is ce • srred. A Word to each of these.

1. WHO it is that receives them into this Number?

A • sw. THIS can be another b • t God himself, it being his Prerogative. Who should impose upon the owner of a Name and Estate whom he shall adopt to it. As therefore it is God t • at; justif •• th, so it is be that adopreth It is true, because in the order of Divide Works, this belongs to Application, it is proper to the Spirits manner of working. As the Father chose us to it, and the Son redeemed us for it; so the Spirit invests us with it, Adoption is a Privilege connected with, and that comes in upon believing, and must therefore have the same Author, which can be • o other than God. He is therefore said to give it, Job. 1.12.

WHEN they are thus received?

Ans IN general; though they were appointed to it from •• er • ity, yet it is •• rs • rred upon us in believing. We were chosen to be made partakers of it before the World was: but it was that we might be ad • pted, Eph. 1.6. Christ in fullness of time redeemed us for this purpose. But it was that we might receive it, Gal. 4.5. To rede • m them that were under the l ••• , that we might receive the Adoption of sons. So that it was to be an effect or fruit of the former. But that we might have fellowship with Christ in this Privilege we must also be Called. The conveyance of what he hath purchased for us, is in this order, Rom. 8.30. Al • re • ver, wh •• he did pr • d • s ••• a •• , them be also called: and whom he called, them he also justified; and whom he justified, them • e also glor • fied. God's Election is an immanent act in him, and of itself makes no cha • ge in the state of the Creature. Indeed it lays a sure foundation for what passeth a • terwards, and makes it future, so that it shall without fail be accomplished in fullness of time. But for all this, God's Elect have in their natural state, a proper relation to the Covenant made with Adam, and remain under the te • or of it, till the Spirit of God comes and works Conversion in them, in which they pass from death to life; unto which life this Adoption belongs. The Apostle therefore tells us, what we all were before this, Eph. 2.3. And were by nature the children of wrath, even 〈◊〉 others. And applies it distinctly to his Eph • sians, telling them also, when the change of state was bestowed on them, ver 12, 13. And as this Privilege is not received before, so neither is it deferted any longer, but is completely applied in our believing, Gal. 3.26. They that make Adoption gradual, inchoated in our Conversion, and perfected in our entering into, and taking full possession of the Kingdom, confound it with Glorification. When God puts us among Children, and bestows on us a title to the eternal Inheritance, we are as much adopted as ever we shall be, and have as sure a title, as those now in Glory.

3. AFTER what manner this Adoption is conserred?

Ans. WE may make some guess at this Mystery, in the following Conclusions,

• 1. THAT Adoption is a Privilege purchased by Christ for his Redeemed. God, in the Covenant of Redemption, promised him, not only that he should deliver us from wrath, but that we should be his Seed, & Generation, Psal. 22.30. Isai. 53.10. It b • n thou shall • make his soul an offering for sin, he shall see his seed, be shall prolong his days, and the pleasure of the Lord shall p ••• sper in his hand. He therefore, having accomplished this Work, hath a claim to them; they are given him; He hath bought them with his Blood, Act. 20.28. And he did it for this very end. Gal. 4.5.
• 2. HENCE, it is a Privilege belonging to the promise of the New Covenant. It is therefore exhibited and offered in the treaty of that Covenant. The Covenant of Grace hath its rooting in, and derives from the Covenant of Suretyship: God therefore having promised to Christ, that he shall have such a Seed, invites sinful men to come to him, and close with the terms of the Covenant, with such an encouragement as this, that if they so do, they shall be dignified with this Privilege, 2 Cor. 6.17, 18. Wherefore come out from among them, and be ye separate, saith the Lord, and teach not the unclean thing; and I will receive you: And will be a Father unto you, and ye shall be my sons & daughters, saith the Lord Almighty.
• 3. HENCE the Conveyance of it is, in the Ratification of the Covenant, between God & us. All Covenant Promises are connected with the terms on which they are made: And hence the claim to them comes in upon the performance of those terms. God, in the Covenant exhibition tells us how we may come to be his Children, and engageth that in this way, he will own us as such. Now, all these terms be performed, the Covenant is in suspense, but when they are so, it is now ratified. Whatsoever was engaged on condition, is secured by the performance of it: And that which before, was ours only hypothetically, is now so absolutely. Such therefore are said to be beirs of promise, as have fled &c. Heb. 6.17, 18. Wherein God willing more abundanily to show unto the beirs of promise the immutability of his counsel, confirmed it by an bath. That by two immutable things, in which it was impos • ble for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us.
• 4. THIS Covenant is a Covenant of Esp •• s •• between Christ and us. Of all compa • is ••• the Scripture most frequently makes use of this to set it forth by. We have it path •• cally expressed in the whole Song of S • l •••• . Christ therefore speaks of his being 〈◊〉 to his People, Jer. 3.14. Turn, O back 〈◊〉 children, saith the Lord, for I am married 〈◊〉 you: and I will take you one of a city. & 〈◊〉 of a family, and I willi bring you to Z ••• . And he calls the Covenant a Covenant of Es ••• sals, Hof. 2.19, 20. And I will betroth 〈◊〉 unto me forever, yea, I will betroth thee 〈◊〉 me in righteousness, and in judgment, and 〈◊〉 having kindness and in mercies. I will 〈◊〉 betroth thee unto me in faithfulness, and th • shalt know the Lord. And Paul tells us the great design of his Ministry, 2 Cor. 11.2. 〈◊〉 I am jealous over you with godly jealousy, 〈◊〉 I have espoused you to one husband, thus I 〈◊〉 present you as a chaste virgin to Christ. Here also, the breach of Covenant is in Scripute frequently represented by Adultery, 〈◊〉 violation of the bonds of Wediock.
• 5. HENCE this Convenant is ratified in •• l upon our Union to the Lord Jesus Christ. It is Christ who upon the opening of the N •• -Covenant, comes and makes love to p •• Sinners. It is his Son whom God the ••••• offers to them, and invites them to accepted him in this near relation. It is the P •••• of Christ that is offered, with whom all 〈◊〉 Benents are conveyed inseparably. If w ••• in Christ, we have then the Condition 〈◊〉 on which the Promise depends: And 〈◊〉 all that is in it belongs to us. This 〈◊〉 Faul so desirous to be found in him, P ••• . 〈◊〉 .
• 6. THIS Union is made on our part, by 〈◊〉 believing in him. In Marriage Union 〈◊〉 the consent of both Parties necessary. Ch •••• invites us, and declares his willingness, 〈◊〉 by his Spirit, he makes us willing also, 〈◊〉 gaining our free consent to his offer, we 〈◊〉 an absolute choice of him, and take him 〈◊〉 he is held forth in the Gospel. Th •• 〈◊〉 and we are made one. And this is the • y thing that is done in believing: We •• e ourselves up to him, everlastingly to 〈◊〉 and take him to be our Lord and S ••• . He therefore is said to dwell in our 〈◊〉 by Faith, Eph. 3.17.
• 7. ON this Union, we are made joy ••••• with Him who is the Heir of all things. Christ as God, is Lord Proprietor of all things 〈◊〉 as Mediator, he is constituted Heir of 〈◊〉 . They are made over to Him as his 〈…〉 So that his Heirship is rooted in him, 〈◊〉 all that are introduced into it, are so by 〈◊〉 heirship. Hence that, Rom. 8.17. 〈◊〉 children, then heirs, heirs of God, and 〈◊〉 heirs with Christ. It is his right that 〈◊〉 ours, and it derives as the right in all 〈◊〉 is her Husband's belongs to the Wife. 〈◊〉 therefore is said, to give everything • ls • 〈◊〉 him, Rom 8.22. This then is the 〈◊〉 which we come to be received into the •• ber of God's Children.

3. THE glorious Advantage that accrues 〈◊〉 by this Adoption; is, that we Love a 〈◊〉 to all the Privileges of the children of 〈◊〉 . And herein Adoption differs from Glo ••• ion, in as much as that puts us in poss •••• of them, whenas this give us the 〈◊〉 to them. And there are two things 〈◊〉 to be observed, vis 1. That there are 〈◊〉 Privileges belong to the Children of 〈◊〉 . 2. That Adoption gives them a right to 〈◊〉 all.

1. THAT there are precious Privileges that 〈◊〉 to the Children of God. When God 〈◊〉 us to be his Children, he doth not only 〈◊〉 as an empty title, which hath nothing 〈◊〉 a noise and name in it, but there are 〈◊〉 realities annexed to this relation, 〈◊〉 are enough to make them happy now 〈◊〉 ••• ever. And the very reason why God •••• s us his Children, is that he may let 〈◊〉 and experience the Love of a Father, 〈◊〉 doth accordingly conter upon us the things that are worthy of such a Father. It would be endless particularly to enumerate 〈◊〉 thing that belongs to this title; for so 〈◊〉 recount every Promise that is made ••• dievers in the new Covenant, which 〈◊〉 have a liberty to claim in right of Son ••• and no other can make a challenge of. However, we may as in a Lantskip take no •• of the principal heads, to which these l ••• ges do refer. And here.

1. ONE main & compechensive Privilege is, 〈◊〉 it of Adoption, which God best •• s on all 〈…〉 . Compare, Rom. 8.15. with 〈◊〉 . 6. It is indeed the same Spirit who 〈◊〉 Author of the whole work of Appli •• from the beginning to the end, but 〈◊〉 is a peculiar respect in which He is 〈◊〉 the Spirit of Adoption, and that refers 〈◊〉 effects which he produceth in us, 〈◊〉 to us. As such a Spirit then, he sea's 〈◊〉 the certain enjoyment of all the good 〈◊〉 us in the new Covenant. Eph. 4.30. 〈◊〉 •••• ve not the holy Spirit of God, whereby 〈◊〉 s •• led unto the day of redemption. He 〈◊〉 our Sonship to be immutable, and 〈◊〉 our title to all the Promises irrever ••• . As such as Spirit, he gives his testimo ••• us, to ratify all our evidences, and full ••••• us of our Sonship and Heirship, 〈…〉 .16, 17. The Spirit itself beareth wit • •• th our spirit, that we are the children of 〈◊〉 . And if children, then heirs, heirs of God, 〈◊〉 heirs with Christ. For though the ••••• e itself belongs to Glorification, yet •••• ness of it in us is from the Spirit of 〈◊〉 . As such a Spirit, he frees us 〈…〉 spirit of Bondage, and helps us so to 〈◊〉 to God, and present our requests to 〈◊〉 a Father, Rom. 8.35. And by this 〈◊〉 we have access with boldness to the 〈◊〉 of Grace. Eph. 2.18. For through him 〈◊〉 have an access by one Spirit unto the 〈◊〉 it was he that helped them to that, 〈…〉 17. As such a Spirit, he upholds 〈◊〉 •• ith in us unto Perseverance, not withstanding all the infirmities of our flesh, and shocks of temptations, that ass ••• us from our enemies. 1 Pet. 1.5. Who are kept by the power of God through saith unto salvations, ready to be revealed in the Last t •• e. But for which, we should easily be drawn away and fall from Grace. As such a Spirit, he no •• risheth Grace in us, and helps us in the exercite of it. Hence said to help our infirmities, Rom. 8.26. He takes and leads us by the hand, and stays our steps for us, that we may not fall, and lifts us up, if at any time we are down. Finally, as such a Spirit, he irradiates us with the light of God's Love, whereby we are erabled to rejoice in it, and in the midst of all the trials, that we meet with in our Pilgrimage, Rom 5.3, 5. And what a glorious Privilege is this?

2. ANOTHER Privilege, full of marrow and sweetness, is, that God, having assured this Relation of a Father to us, stands s • emly engaged to be, and to carry to us in all things, as a Father. And how much is there wrapped up in this? Here is a Field of Contemplation, in which we may well lose ourselves; and we may surely draw from it, all Soulsolacing Conclusions. Is he their Father? then he will certainly provide for them, and they may without anxiety rely upon him for it. Hence that, Mat. 6.31, 32. Is he their Father? then he will surely be to them 〈◊〉 safe Protection from all that would offer them any injury. He will see that none shall hurt them, and they need not be afraid of any such thing, Heb. 13.5, 6. For he hath said, I will never leave thee, nor forsake thee. So that we may boldly say. The Lord is my helper, and I will not fear what man shall do unto 〈◊〉 . If any offer them injury, he will be preve • ed, Jer. 2.3. All that devour him. 〈◊〉 all 〈◊〉 evil shall come upon them, saith the Lord. Is he their Father? He will uphold them in their way, so that they shall not so hurt themselves, as to undo them. It may be said of them all, as, Deat. 32.27. And that Promise belongs to them, Psal. 91.11, 12. And hence the Ministry of Angels belongs to them as Children and Heirs. Heb. 1.14. Is he their Father? He will give them all seasonable instruction, to guide them in their way, he will counsel them in their duty, and warn them of their danger. This he prefumed of, Psal. 73.24. And on this account is that precious Promise, Isal. 20 21. Is he their Father? He will help them in, an give them strength to do their work, that it shall not fail in their hands, so that sense of their own insufficiency need not discourage them. He hath therefore promised to give them Grace, Psal. 84.11. and Strength, Isal. 41.10. Is he their Father? He will seasonably and profitably chasten them when they need it, Heb. 12.6, 9, 11. And he will sanctify these Chastisements to them, 1 Cor. 11.32. They shall be able to say as. Psal. 119.71. It is good for me that I have been aff ••• led: that I might learn thy statutes. And that is no small Privilege; What s • ith he, Psal. 94.12. Blessed is the man whom than chistenest, O Lord, and teachest him 〈◊〉 of thy law. Is he their Father? He will accept of and commend their sincere Service, and overlook their infirmities. He accepted I • eid 's very desire to build him a • House, 1 Kings 8.18. And what a commendation gives he to Abrah • m, Gen. 22.16, 1 • . And for his pity see, Psal. 103.13, 14. And what precious Privileges are these?

3. ANOTHER Privilege, is a Glorious Liberty. There is such an one belongs to them, Rom. 8.21. And this is opposed to that bondage in which we are before, from which we are now delivered; both from the servitude of the Law, as a Covenant, so as that we are no more under the curse of it, Rom. 6.12. God. 3.13. Nor are we to seek 〈◊〉 ne • s, by the perfect personal Obed 〈◊〉 required in it, but by Faith in Christ, Rom. 2.20. And from • he servitude of Sin, Rom, 6.7. For he that is dead, is freed from sin It shall no more reign in us, though it may molest us Rom. 6.12. Let not sin therefore reign in your mortal holy, that ye should obey it in the last ••• e • f. Nor will God impate it to us, 2 Cor. 5.10. God was in Christ reconciling the wor'd unto himself, not imputing their trespasses unto them. Nor shall we ever be • ense ••• d for it, Rom. 8.1. There is therefore was 〈◊〉 condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. In a word, there is a full and perfect freedom bestowed upon them through Christ, according to, Joh. 8.36. If the Son therefore make you free, ye shall be free indeed. Satan's lordship & tyranny is destroyed, and the Kingdom of Christ, which is a Kingdom of liberty is set up. And this most needs be a very excellent Benefit.

4. THE last Privilege I shall mention, is that of Heirship. And this naturally flows from it, Rom. 8.17. And if children, then heirs, heirs of God, and joint heirs with Christ. And who can tell what is the Inheritance they are intitled to by it. All is theirs, 1 Cor. 3.22, 23. All the Creation is made to serve them. The holy Angels are a Safe guard to them. Psal. 34.7. The angel of the Lord encompe •• round about them that fear him, and delivereth them. Bring messages to them, Dart. 9.23. And when they die are a convoy to them, Luk. 16.22. And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom. Wicked men & Devils shall do them service, though' against their will. Yea, everything shall turn to their account. Rom. 8.28. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. And there are all the Glories of the Eternal Kingdom reserved for them, and shall certainly be in due time bestowed on them; because they are not Servants, but Sons, Joh. 8.35. And the servant abideth not in the house forever: but the son abideth ever. But the best description we can take of this, 〈◊〉 drawing the Vail over it, 1 Cor. 2 4. 〈…〉 it is written, bye hath not seen, nor 〈…〉 neither have entered into the heart of m • n, 〈◊〉 things which God hath prepared for them 〈◊〉 love him.

2. THEIR Adoption gives them a Righ • all th • se Pr • viledges. It doth not indeed 〈◊〉 them into actual possession; they are at present under Age, and must, for that, 〈◊〉 the stature of a perfect ma • in Christ. 〈◊〉 makes them all theirs. This introduceth 〈◊〉 into this right, they could make no 〈◊〉 any of these before, but upon this they 〈◊〉 call all their own: And this is their ••• plea, or the reason of their claim; 〈◊〉 because they were better than others, or 〈◊〉 natural claim to them, or have done 〈◊〉 thing to purchase them, but because 〈◊〉 hath made them his Sons freely, Roc • 〈◊〉 This Adoption also brings with it those thi ••• which establish and confirm this right 〈◊〉 them; they have in it, the Sealing of 〈◊〉 Spirit, as we have already observed; and 〈◊〉 have the Earnest of the Spirit, which is 〈◊〉 to be the same, Eph. 1.13, 14. In whom 〈◊〉 after that ye believed, ye w • re sealed with 〈◊〉 holy Spirit of promise, Which is the 〈◊〉 our inheritance, until the redemption of the 〈◊〉 chased possession unto the praise of his glory 〈◊〉 yet there is a difference also observed, 2 〈◊〉 1.22. Who also hath sealed us, and gi ••• 〈◊〉 earnest of the Spirit in our hearts. The 〈◊〉 itself of one Earnest, but there are also 〈◊〉 it, the first fruits of the Spirit, which 〈◊〉 give us the assurance of the Harvest 〈…〉 low. For which reason we have the 〈◊〉 so arguing, Phil. 1.6. Being consilent 〈…〉 very thing, that he which hath begun a go •• 〈◊〉 in you, will perform it until the day of 〈◊〉 Christ. So that a Child of God may 〈◊〉 from his Adoption, argue to the certains, 〈◊〉 his future participation in all the good 〈◊〉 is purchased by Christ, and laid up 〈◊〉 Promise.

USE. LET the Consideration of these 〈◊〉 call on us all, and Children in particu •••• 〈◊〉 labor to make sure of this Adoption. L ••• 〈◊〉 be your great Ambition, to be the Christ 〈◊〉 of God: And that, not by an outward •••• tion in the Gospel Covenant only, but by 〈◊〉 which is introduced by Faith in Christ, 〈◊〉 whom only you can obtain Sonship & He •• 〈◊〉 to this incorruptible and never fading •••• ritance. Your Earthly Parents m •••• 〈◊〉 shortly, if they are not gone already, 〈◊〉 is a poor Portion, which they can bo •• 〈◊〉 you, which can never make you happy: 〈◊〉 if God once be your Father in Christ, y •• 〈◊〉 happy indeed: He will be your Fath •• 〈◊〉 Heaven. He lives forever, He will 〈◊〉 care of you, He will never fail nor 〈◊〉 you; He will keep you safe through 〈◊〉 World, and bring you without fail 〈…〉 Heavenly Kingdom: He will do more 〈◊〉 you, then you can ask or think. He 〈◊〉 this to you, and begs of you to accept 〈◊〉 Receive Christ for your Spouse, and his 〈◊〉 will be your Father, his God your God, and nothing shall ever separate you from his Love.

SERMON CXXX.

•• E Benefits which God's called ones do, 〈◊〉 upon Believing derive from Christ, are 〈◊〉 and great; of these, some are commu ••• ed to them in this life, others are re ••••• for them till afterwards; in all which 〈◊〉 is a wonderful Change passeth upon 〈◊〉 Subject that is made to participate in 〈◊〉 . These are of two sorts, either such 〈◊〉 ••• duce a relative, or a real Change, either 〈◊〉 the stare, or also the nature of those of 〈◊〉 they are bestowed; the former 〈◊〉 are called Acts, the latter Works. 〈◊〉 •••• bism distributes them according to 〈◊〉 wherein they are actually conferred; 〈◊〉 this Life, some at Death, and others 〈◊〉 •• surrection, but they are all reduci ••• 〈◊〉 two foremantioned Heads. To the 〈◊〉 Change in this Life, belong Justification Adoption, of which we have all ••••• ••• en an account: To the real Change 〈◊〉 Sanctification and Glorification, which 〈◊〉 to be considered. We are now led • pans • into the nature of Sanctification, 〈◊〉 the third Benefit mentioned, and of 〈◊〉 ••• o all God's called ones are made 〈◊〉 in this Life, and it is ever inse •••••• from the two former. All those 〈◊〉 God justifies and adopts, he also sanc •••• In the description here given of it, as 〈◊〉 former, we may observe, the general 〈◊〉 •• on, and the special nature of it.

〈◊〉 general or common nature of it is, 〈◊〉 Work of God's Free Grace.

• here,

•• ERE is something wherein it agrees 〈◊〉 other spiritual Benefits whatsoever, 〈◊〉 a fruit of God's Free Grace. For 〈◊〉 • ave no claim, or challenge of any 〈◊〉 •• ing from God, who have forfeited 〈◊〉 , much less of any distinguishing 〈◊〉 in which we have a Preference to 〈…〉 well deserving as we. And here 〈◊〉 ••• inted,

1. TO the Author of this Benefit, who is God. It is his Prerogative as to justify and adopt, so to sanctify. It is not in a man's own power to sanctify himself, as will be very manifest when we come to consider what there is in it, and what the man is, before it is wrought in him; nay, this Sanctification is a work of Almighty Power, and is on that account resembled to the Creation, 2 Cor 4.6. and to the Resurrection, Eph. 2.1. So that it must needs transcend the Power of Angels of Men to produce it.

2. TO the Fountain from whence it proceeds, which is his Free Grace. And here observe,

(1) SANCTIFICATION is a very great Privilege; it is an inexpressible Benefit that they enjoy, on whom it is conferred; it is a passing from Dearth to Life; it is a reparation of the nature which was undone by Sin: It is the fitting the man to serve to the end he was made for, all power whereto he had lost by the Fall, and by that loss, labored under undoing vainity: By it we are capacitated for the Glory of God, of which we are come short by Sin; and by it also we are made capable of true Happiness, which our very Nature, whiles under the power of Original Concupiscence, cannot be advanced unto.

(2.) GOD bestows it upon us freely, and that is rich Grace. That he is the Author of it we have observed; and therefore Paul goes this there for it, 1 Thes. 5.23. And the very God of peace sanctify you wholly: and I pray God your whole spirit and soul and body be preserved blameless, unto the coming of our Lord Jesus Christ. And ascribes it to the Spirit. 2 Thes. 2.13. As we can do nothing towards it of ourselves, and so are not able to prepare ourselves for it, so God owes it not to us; nay, if all the resistance, of a Nature wholly corrupt, which is a mere lump of Enmity, (as we are told, Rom. 8.7.) could possibly hinder the Operation of it in us, we should never be made owners of it; and the contempt, which its resolute refusing to accept it, is a high provocation to him to with hold it from us; so that it must be an unparalled'd kindness, which appears herein.

2. THERE is something wherein it differs specifically from Justification and Adoption, but holds in common with Glorification, and is so far of its general nature, and that is, it is a Work: Whereas the two former are called Acts: Of the difference between an Act and a Work, we have already taken actice and it would •••• opeillocus, here to call it 〈◊〉 again. And, that •• un • ti •• eation is not a ••• cer relation, 〈◊〉 something infused into, or wrought in the 〈◊〉 , will appear, where we consider is in its sp •• e • t Nature. Her this notion of a Work is not appropriated to it but 〈◊〉 to Glorification: for it both of 〈…〉 is a 〈◊〉 Change of the Su •• k •• ; and 〈◊〉 of them there are degrce, 〈…〉 and not begun and perfected at once 〈◊〉 tha • there is a further difference to be sough •• 〈◊〉 these two; which will be seen in • he •• special nature. The sum of it is, in the one God bellows Grace upon us, in the other Glory. So that the Saying commoly received, that Grace • s Glory begun, and Glory is Grace • er • ected, is warily to be entertained, left we confound there two Peivileges, which are formally diverse, as will be evident in the sequel. Before we pals over to the consideration of the special Nature of this Benefit. It will not be amiss to consider something about the usage of the word, and the true sense i • which we are in this place to underha • d 〈◊〉 The word S • n •• sication, is di • ersely sed 〈◊〉 Scripture. In the Old Teslan •• 〈◊〉 frequently used to signify the Separation of a Person or Thing from common use, and consecration of it, to that which is sacred; by virtue whereof there is a relative H • i • ness bellowed. Thus the Sanctuary and all the Utensils of it were sanctified, thus Aaron and His Sons, thus the Levites; thus the Elements in the Sacraments, and thus the Sabbath Day are by virtue of Institution, and Separation sanctified. In this respect also, are a People visibly in Covenant with God, and so separated from others that are strangers from the Covenant, sanct fied, on which account they are said to be an holy People, and called Saints. But these are not the Sanctification which we are now inquiring after; for all that is but external, and makes no inward difference in the quality of the things, as this doth. God indeed, in Sanctifying his People, doth separate them for himself, and his special Service, but it is not a mere separation by appointment, but He by it, fits them for this Service to which in this separation he Consecrates them, and that is, by infusing of the Principles of true Holiness into them, as will appear; whereas men may be partakers in a relative Sanctification without it. I shall not here critically inquire, whether there be any difference between Effectual Vocation, Conversion, Regeneration, and Sanctification, and what is that difference. Only in general we may observe, that all of these do point to one and the same real Change which is wrought in the Subject; and in that regard they are frequently used for one and the same thing. But if we look upon them more strictly, there is a manifest difference to be observed in them. Effectual Calling respects either God as the Author of it, and so it points us to the efficient Cause, or the 〈◊〉 as the Subject, and there it peculiarly 〈◊〉 pects the disposing of him, and act •••• drawing of him from other Objects to Chest, whom we embrace and receive as the a ••• Object of our trust; and so is restrained, the producing of the habit and act of F ••• Conversion is also considered as pas ••• , 〈◊〉 which there is a Change imprinted 〈◊〉 our powers, by virtue whereof we are 〈◊〉 sed to Repentance; or active when we 〈◊〉 this Principle, and turn from Sin to Godly true Repentance. Regeneration impli •••• creation and infusion of the new Pri •••• into us, by the Operation of the Spi ••• 〈◊〉 God; and may be considered, either 〈…〉 Operation itself, and so it is the C ••••• in the thing wrought by it, and so it is 〈◊〉 Effect; and in this last regard it is the 〈◊〉 with Sanctification. Sanctification the • ••• • ers from the other, as the Effect from the Cause; and hence in order of Nature is ••• ri • r to them. And as such, we are now ••• ing upon. It. As to the difference which some make between passive and active Sanctification, I shall not inquire into the •••• d of it; it is only the pa ••• ve, that 〈◊〉 to take the account of. That which 〈◊〉 call active, I take it to be no other, 〈◊〉 •• pentance, which we are afterwands p ••• to the distinct consideration of. We 〈◊〉 come to the consideration of,

II. THE special Nature of Sanctification, which is deseribed in the remainde • 〈◊〉 Answer. And here there are two thir •• be taken notice of in it, viz. 1. The 〈◊〉 itself that is wrought in us by it, 〈…〉 acwed in the whole man after the Image 〈…〉 2. The things wherein the efficacy 〈◊〉 Work is to be discovered: we are 〈◊〉 more &c. We may take up these i • 〈◊〉 order distinctly.

1. THE Work itself that is wrought 〈◊〉 by it; we are renewed &c. And 〈…〉 three things observable,

(1.) THE thing itself •• et is pro ••• 〈◊〉 that wherein the Essence of this San ••••• consists, i. e. The Image of God. Wh •• •• culiarly to be understood by the 〈◊〉 God, in Scripture language, we have •••• lie had occasion to inquite, in the con •• tion of the stare, in which man was 〈◊〉 created, which needs not to be here 〈◊〉 again insisted upon. The sum of 〈◊〉 Sanctification of his Nature, by though •• 〈◊〉 of Righteousness and Holiness, which 〈◊〉 concreated with it, and by which 〈…〉 furnished with an innate power of p •••• true Conformity to the will of God, •••• ed in the Command. And whatsoe •• 〈◊〉 putes there are in the World about, 〈…〉 is a certain rule, that it was something 〈◊〉 might be lost, consistent with man •••• ing all that is essential to humanity 〈◊〉 remaining a reasonable Creature, and 〈◊〉 by Counsel. How else is it said to be •••• ed, and that also by a new Creation; 〈◊〉 are assured it is, Eph. 4.22, 24. So that, though we are not to say, with the Papists, th •• is was Superatural, yet it is more proper to say it was Connatural, then Natural; is as much as the Nature of man, as man, 〈◊〉 notwithstanding the Amission of it; although, it we consider man as he was made for the serving and actually glorifying of God by his rational nature, so it was due to his nature, as appointed to such an end, being a moral perfection without which he could not obtain it; and therefore having by Sin lost it, he is so fallen short of the Glory of God. Rom. 3.23. This Sanctification then consists in the body of Graces, which is put into the man, which tender him like to God, in his moral perfections, which are therefore called Grace, because they are infused Habits put into us by the Spirit of God. But we shall have occasion anon to 〈◊〉 more particular account of them.

(2.) THE way in which this thing is produc • d, i.e. .by Renova •• ion: we are renewed in this Image. When we are said to be renewed due the Image of God, the meaning is, that our Re •• ation is wi • h respect to that Image, or 〈◊〉 , that the Spirit in this work follows the 〈◊〉 of the Image that was first put upon us, and when it is called a renewing, it inti ••• es to us,

1. THAT once we bad this Image in us. A thing may be made that never before was, but nothing is renewed, but that which sometimes hath been. It therefore puts us in mind of that primitive state of perfection, which ••• kind enjoyced, according to, Eccl. 7.29. for not only the person of Adam had it, but the nature of man enjoyed it in him, and if he had retained it, he should have •••• nicated it to his Posterity in the chanand of natural Generation.

2. THAT when the Spirit of God comes to s ••• y the man, be finds him altogether void of his Image. It is utterly lost and gone, there is nothing of it remaining. Man is, by the Ap •••• y, become altogether Flesh. The l •••• of God was good, but Paul tells us, Row. • .18. For I know, that in me (that is in my sho •• ••• elleth no good thing. There is another Image contracted, and that is called his own, in opposition to that of God, Gen. 3.1. In the day that God created man, in the 〈◊〉 God made be him. They therefore who talk of the relicts or remainders of the 〈◊〉 of God in man, must needs mean something else than that which we are speaking of for man is become altogether unprofitable, Rom. 3.12.

3. THAT hence this Image is wholly new •• ds in Sanctification. It is not like a Fabric, which is gone to rack and ruin, but yet 〈◊〉 with Cost be repaired, by supplying 〈◊〉 and there, where it is defective; but 〈◊〉 building that is quite fallen, and th ••• is nothing left of it, but must be all 〈…〉 the very Foundation. Hence we 〈…〉 , 2 Cor. 5.17. Therefore if any man be in Christ, he is a new creature; old things are past away, behold, all things are become new. Sanctification is not only a rousing & reviving of the drowsy and almost dead dispositions in man, but it is a transformation, Rom. 12.2. And for this reason, the effect produced in this work, is called the new man, Eph 4.24. And that ye put on the new man, which after God is created in righteousness & true holiness.

4. AND it is only the Image of God that is renewed in us, in this Work. We are indeed said to be new Creatures by virtue of it, 2 C • r. 5.17. And to be born again. Joh 3.3. But this is not intended with respect to the natural powers and faculties in us, as to their being; for it is that only that is renewed, which was lost: whereas man unsanct fied, is yet a man as to these; he hath a B • dy and a Soul, though' both are defiled by Sin: He hath an human Understanding, Will, Affections, Conscience, Memory, &c. And they are all of them the same in their essence afterwards, that they were before, but are renewed according to the gracious qualities & principles which are put into them; but because there is such a moral Change by it, made in the whole man, and all that is in him, that makes him look, and account, and live like another man. Therefore the Scripture sometimes so expresseth; though' still it tells us that it is with respect to these principles. Col. 3.10. And have put on the new man, which is renewed in knowledge, after the image of him that created him. Eph. 4.24.

3. THE Subject of this Sanctification with respect to its Universality, or Extersiveness; it is in the whole man. It is an entire Work, the whole Soul, Spirit and Body are made partakers in it. It is therefore compared to a whole man, in respect of the integrality of it, Eph. 4.24. Now this integrality may come under a double Confideration, viz. either with respect to Degrees or Parts.

1. WITH respect to Decrees. It is not usually begun and perfected at once, but is small at first, and carried on successively under the means which God useth and blesseth for that end. So that on this account we are at present Sanctified but in part; there is Grace, but there is Corruption too; and at first but a little Grace. Hence compared to a Seed that is sown. Yet the work of Conversion, in which Sanctification is wrought, is compared to a Birth, and Believers at first to newborn Babes, and such as must have nourishment in order to growth, 1 Pet. 2.2. Paul tells us of his being first a Child, and after that a Man, 1 Cor. 13.11 When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. Growing in Grace is also enjoined on us, as a Duty, 2 Pet 3.18. Grow in Grace. And the reason is because we are not yet come to perfection. Phil. 3.13, 14. Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus. Only let it be remarked, that this imperfection is not ever to abide. Grace is put into us for growth, and that growth is in order to perfection; and God will at length bring us into it, under and by the means he useth, Eph. 4.11, 12, 13. There will a time come, though' nor in this life, when all Sin shall be done away, and holiness shall arrive at its fullness.

2. BUT with respect to Parts, it is entire at the first instant of its infusion. It is the Image that is restored, and in it are contained all spiritual and saving Graces; and these extend to the whole man: And it must be so.

For,

(1.) THE whole man was made for the service of God by obedience to his Preceptive Will. The man owes himself i • tirely to God, and is to make it his whole business to Glorify God in the whole. As, in 1 Cor. 6.20. F • r ye are bought with a price: therefore glorify G • d in your body, and in your spirit, which are God's. Hence David so excites himself, Psal. 103.1. Bless the Lord, O my soul: and all that is within me, bless his body Name. He is not to be part for God, and part for other objects, but all for God and no other.

(2.) THE Whole Men had the impression of the Image of God on it at first. It was man that was made after it, Gen. 1.27. So God created man in his own image, in the image of God created he him. Man was made upright, Eccl. 7. 29. All in him was right, he comes in all his powers inclined & furnished for his end. There was no jarring Principle in any one of his faculties or members, but a rectitude in all.

(3.) THE Whole Man lost this Image in the Apostasy. The Depravation of Nature seized every part & power in him: nor was there so much as one member in him that escaped this Pravity. We have a full account of it given in the whole and in every part, Rom. 3.10, &c.

(4.) HENCE, to render the man sit for his end and service, the whole must be renemed. Man is an Instrument, put out of tune by the fall, and the end of his Renovation is, that he may sound out the declaritive Glory of God, Isai. 43.21. This people have I formed for myself, they shall show forth my praise. And if so much as one string in this Instrument be out of tune, it's harmony and melody will be spoiled. Now the whole man is made up of two essential constituent parts, viz. Soul and Body; and both of them go in to denominate him one of these species; and though' there is a vast difference between these, and the Body be but the Souls organ, in and by which it performs its imperate actions, and is capable of being and acting, in a state of separation, yet the man is not entire without both. And because the Soul is to be the leader in this service, that must needs be Sanctified, else it will be a blind & perverse leader, and carry both to ruin: So also because the Body is to be improved by it in this service, it is requisite that it be Soul 〈◊〉 too, otherwise it will no way sit for 〈◊〉 spiritual Employment, which it is to be 〈◊〉 i •• . This Sanctincation therefore is 〈◊〉 each, according to the nature, and ser •••• bleness of them to this great end. Now as, in the Soul, we consider its several fac •••• so, in the Body, its divers senses, whether internal or external, and all the members 〈◊〉 and the Sanctification of each, is to be ••• s • ered according to the diverse nature and use of it, it being nothing else but a 〈◊〉 and empowering of us to perform body and acceptable Obedience to God with 〈◊〉 . And would we know what this is, we 〈◊〉 but to look back, and call to mind, wh •••• the depravation which befell them by the Fail: Of which we had the account, wh •• • e considered of the Sinfulness of the 〈◊〉 into which man sell. Since Sanctification consists in the restoring of that Grace 〈…〉 in every part, which we lost by our Apos ••• ; It may therefore suffice, here only 〈…〉 some brief hints. Here then,

1. IN the Soul we observe the Unders ••••• Will, & Affections; the Sanctification when of is sured to their nature. Hence,

(1.) THE Understanding is renewed, 〈◊〉 ••• ing it a spiritual Discerning. A natural and rational power of Discerning it hath 〈◊〉 , else it were not an Understanding, but it is blind to spiritual things, and 〈…〉 potent as to such a perception. 1 C •• . 2. •• . But the natural man receiveth not the 〈…〉 the Spirit of God, f • r they are scob •••• 〈…〉 him: neither can he know them, 〈…〉 are spiritually discerned. Hence be 〈◊〉 Psal. 119.18. Open thou mine eyes, that 〈◊〉 behold wondrous things out of thy 〈…〉 . said of natural men, Rom. 3.17. And 〈◊〉 of peoce they have not known. And Eph. 〈…〉 This I say therefore, and testify in the 〈…〉 ye henceforth walk not as other Gen •• 〈◊〉 in the vanity of their mind, Having 〈…〉 standing darkened, being alienated from 〈…〉 of God, through the ignorance that is 〈…〉 , because of the blindness of their be ••• . 〈◊〉 there we are told of this Image, Col. 〈…〉 And have put on the new man, which 〈◊〉 in knowledge, after the image of him 〈…〉 him. To which knowledge belongs 〈◊〉 a literal apprehension of the notion 〈◊〉 , but a discovery of the truth and 〈…〉 of the thing so apprehended, with 〈◊〉 approbation of it.

(2.) THE Will is renewed, by the 〈◊〉 a power to it of choosing the Good, and 〈◊〉 the Evil. And this not in respect of things natural, for without that it were 〈…〉 but of things spiritual. Man was to 〈◊〉 God for his last end and happiness, 〈…〉 will for his rule to guide him to it. 〈…〉 natural man can do, Josh. 24.19. 〈…〉 said unto the people, Ye cannot serve the 〈◊〉 for he is an holy God: he is a jealous God, 〈◊〉 will not forgive your transgressions 〈…〉 Joh. 5.40. This power is restored in 〈◊〉 Pail. 2.13. For it is God which •• rk ••• in you, b • th to will & to do of his good pleasure. He can now forsake all for God, and give himself up to him forever.

(3.) THE affections are renewed, by putting 〈◊〉 & spiritual by as into them by which they are set 〈◊〉 things above. God. 3.2. These Affections are o • divers sorts, and were all perverted by the Apostasy, but now they are set right again: And as • e • ore they carried the man from God, after lying vanities; now they carry him away from them all after God again. They are the feet of the Soul, and be can say, as Psal. 63.8. My soul followeth h • d after thee.

2. In the Body we take • otice of all the Senses of Members of it. And the renewing of these is, the sitting of them for the employ 〈◊〉 of the sanctified Understanding and Wi •• , in the glorifying of God. There is a new inclination put into the Imagination, Cogitation and Memory, a new bye, and Ear and Hand given. These had all been the Servants of Unrighteousness, and sensually ••• ied forth after sensi • le objects; whereas now they are made the Servants of Righteousness, and pressed for the gracious Employments which they were made for, Rom 6.19. For as ye have yielded your members servants to •••• ness, and to iniquity unto iniquity, even so 〈◊〉 yield your members servants to righteousness, unto holiness. So that the very body which before he could not resent, but took all Service of God as irksome, is now made •••••• s, and intense in it, with delectation.

USE. LEARN we hence, that men do in vain p •••• d to a title to Justification & Adoption who 〈◊〉 strongers to Sanctification. It is true, God Justifies and Adops us freely, but when he 〈◊〉 so, he also Sanctifies us freely, and though' this, in order of nature follows the other, yet is produced at the same instant with them, and is never separated from them. Let all those the • , who know nothing of the Sanctifying Grace of God in their Hearts bew ••• n • w they boast of their interest in Pardon and Sonship, under a pretence of a Faith is Christ, that is not accompanied with Holiness; but rather is used as an encouragement to live in Sin. Know who hath said, 〈◊〉 . 12.14. Follow — holiness, without which 〈◊〉 •• s shall see the Lord. And if 〈◊〉 are without it, your Faith will be 〈◊〉 pres ••• ption.

SERMON CXXXI.

I. WE proceed to consider the things wherein the Effia • y of this Work is dis •• ered, We are enabled, &c. And here are three things to be observed,

• 1. That by it there is a new power or ability put into the man.
• 2. The things for which this power is adapted; in which we have the two parts of Sanctification, to die &c.
• 3. The gradual progress of this Principle of Sanctification in us; more and more. A few words to each of these.

1. IN Sanctification there is a new Power be Ability put into the man. We are considering of habitual Sanctification, which consi • s in a real Change that is wrought in the Subject. This indeed is nothing else, but that Image of God in which he is renewed: On which we have been already speaking. But we are here led to a farther consideration of it, with respect to the usefulness of it, as it serves to impower the man to serve to the end he was made for, and herein the excellency of this benefit will appear. Here then let us observe,

1. THAT man was made at first for the active Glorifying of God. God made all things for himself as their last end, Pr • v. 16. 〈◊〉 . He is therefore to be glorified by them For being the chief Good, he must needs b • his own last End, and the last End of every Creature. But there are two ways in which God may have Glory by the Creature; Passively, as they are myrrours on which there are instamped the Characters of his glorious Perfections; and thus man serves in common with other beings, and so cannot fail of bringing Glory to God: Or Actively, as they are to observe his glorious Perfections, and give him the h • n • ur of them, by a free and voluntary Service; • or which only intelligent and rational beings are furnished: and this God expects at their hands, Isa • . 43.21.

2. THAT he was thus to Glorify God by practical conformity to his Revealed Will. God gave man a Law to regulate him in his conversation, by obedience whereunto he was to pay him the honor of his Supremacy over him. As there was a special Government, which God treated his reasonable Creature withal, so there was a law of that Government, which he gave him, and obliged him by Sanctions to regulate himself according to it in all his actions. And by his so doing, God acknowledged himself to be honored by him: and the coming short of this, was to fail of this end. Rom. 3.23.

3. THAT he might be disposed, and enabled thus to do, be was furnished with the Image of God. That man was made after this Image we are told, Gen. 1.26, 27. What this was for, we may read in the nature of it; and that is signified in the Gospel, by the design of the renovation of it, Eph. 4.24. It was by this that the very nature of man was inclined to love and serve God, it being the rectitude in which he was made, Eccl. 7.29. And it made him able as well as willing so to do, being a principle of holiness in him. Nor was it consistent with the Wisdom of God, to make a Creature for an End, and not furnish it with qualities fitting it for the attainment thereof.

4. THAT when he had lost this Image by Sin, all that power was gone. That fallen man is without power to serve God, by conformity to his revealed Will, is asserted in Scripture, and must be experienced by all those that know themselves, and what is required in that conformity, and compare one with the other. And that once he had this ability is certain: He hath therefore l • st it. And wherein can that be, but by l • sing the Image of God? He retains his humanity, but he wants the principle of Obedience. Hence said to be without strength, Rom. 5.6. to be dead, Eph. 2.1. And he died in Adam, 1 Cor. 15.22. And that was, when he lost that primitive stock of Grace, which was deposited with him for mankind.

5. THAT by the Corruption of his nature which came in ber • u • on, he was inclined & spirited to dishonor God. When man lost GOd's Image, he contracted an image of his own, Gen. 5.1. And what else was this, but the depravation of his whole nature, which the Scripture frequently calls Lust, or Concupiscence? And that is it which hath made them Children of Disobedience: they are not only impotent to that which is good, but disposed, and eagerly carried forth to that which is evil; they are by it become the Servants of Sin. Such a description we have given of the natural man, Rom. 3.10, &c.

6. THAT by restoring of this Image in Sanctification, he is again furnished for his End. That this is that which is renewed in it, hath already been observed: And that this is the kindness that is done him in and by it, is certain. There is in it a passing from death to life. And hence this life is evidenced by the fruit of it, 1 Job 3.14 We know that we have passed from death unto life, because we love the brethren: he that loveth not his brother abid • th in death. There is a life restored in Justification, but that is relative, by removing the sentence of Death; but there is also a life restored in Sanctification, which is real, by giving the man a new principle of spiritual action or motion: so that he, who before could do no good, is now able to serve God in truth. This removes the vanity and unprofitableness from him, which he before labored of. Such a change Paul observes by this in O • esimus, Philem. 11. Which in time past was to thee unprofitable: but now profitable to thee and to me. Hence that, 2 Tim. 3.17. That the man of God may be perfect, thoroughly furnished unto all good works.

7. EVERY Grace of the Spirit in him contributes to this Ability. We observed, that the Image of God consists in the whole body of the Graces that are put into the man: everyone of them therefore is a member of the new Creature, and so belongs to this furniture, and hath its usefulness. When therefore the Apostle had mentioned the several Graces, which are the fruits of the Spirit, Gal. 5.22, 23. He urgeth from them an exercise of a spiritual life, ver. 25. If we live in the Spirit, let us also walk in the Spirit.

8. HEREBY we may discern the Necessity and Excellency of the Sanctification. Certain, man lives in vain, if he doth not serve to the end he was made for, not can he be 〈◊〉 except he be holy, • ebb. 12.14. And whence is it that the wise man hath that remark, 〈◊〉 12.20. The righteous is more excellent th •• 〈◊〉 neighbor. But because by this Grace, he is e • a • led to do that excellent Service, which other men have to power in them to pers ••• . So that, though Sanctification doth not purchase for us a title to Eternal Life, yet it serves to prepare us for it, but for which we could never come to be possessors of it.

2 LET us now consider the Things for which this Power is adapted, viz. to die unto Sin, and live unto Righteousness. And in this 〈◊〉 led to the consideration of the two pa •• of Sanctification, both with respect to the Objects, and the Acts that refer thereunto, 〈◊〉 mortification of Sin, and vivification 〈◊〉 Righteousness. Here let us observe, that these are the things about which this Sanctification is to be employed; and how it is so, w • ll be considered, when we come to the Doctrine of Repentance. That which we are now to consider, is the habitual power and disposition hereto that is wrought in the ma • , in the infusing of this Grace into him. The way essence of Sanctification consists in our 〈◊〉 from death to life, in which there are 〈◊〉 terms, Sin and Righteousness; Sin is the 〈◊〉 from which, and we are enabled to pass from it by Mortification: Righteousness is the 〈◊〉 to which, in regard whereof this passage is called Vivification or Quickening. And by Righteousness we are to understand the whole body of Grace, as it refers to new Obedience which is called Holiness, as it refers 〈◊〉 ••• tis of the first Table, and Righteousness in respect to those of the Second. And when one of them is mentioned alone, it 〈◊〉 comprehends both under it. The former is called the Old man, the latter the N • w 〈◊〉 that is to be put off in mortification, this is to be put on in vivification, • ph. 4.23, 24 Now these are considered either 〈…〉 actively; the latter belongs to Repen ••••• and will be proper to be considered 〈◊〉 that: the former is the thing done is Sanctification; and may now be a little considered.

IN General let us observe, that there is this observable difference between the Sanctification of man at first in his Creation, and the Sanctification of fallen man; viz. th •• th •• consisted only in the imprinting the Image of God on his nature, there being nothing in him antecedently repugnant to it; whereas in fallen man, there is not only a privation of that Image, but together with it, a country cursed principle which hath filled, him, which is as repugnant to it as light is to darkness as heaven to hell; which must therefore be subverted, in the bringing in of the 〈◊〉 Sin hath a Throne in the unregenerate 〈◊〉 heart, and must be dethroned, in order to the setting up of the Kingdom of Grace in 〈◊〉 for which reason both these parts are necessary in it. Here then,

MORTIFICATION is a Work of the Spirit, it which be crucifieth Original Sin in us, by applying to it the Death of Christ. Here we may observe,

1. THE Author or Efficient of it; the Spirit of God. It is a divine Work, and therefore must have God himself to work it in us. It is be that subdues our iniquities, Mic 7.19. And although, in progressive Sanctification, we are Agents, and are helped by the Spirit of God in killing of concupiscence in us, and for that reason are exhorted to it, ( Col. 3.5.) yet in the infusion of this Grace into us, we are passive, and he is the alone Agent; though' in the order of the bringing it about he useth Instruments, yet he alone doth the work by a •••• ing Power. It is he that takes away our Iniquities, and that not only as to the guilt, but also the dominion of them: both are in ••• ded in that, Hos. 14.2. Take with you words, and ••• n to the Lord, say unto him, Take away 〈◊〉 iniquity, and receive as graciously: so will 〈◊〉 under the calves of our lips.

2. THE Subject upon which this Work is 〈◊〉 , is Original Sin in us. This is the thing 〈◊〉 is to be mortified. We indeed are personally said to be crucufied, Gal. 2.20. I am ••• s • d with Christ. And 6.14. But God sor • i • that I should glory save in the cross of our 〈◊〉 Jesus Christ, by whom the world is crucified 〈◊〉 me, and I unto the world. And to be dead in • in, Rom. 6.2. How shall we that are dead to s •• , •• ve any huger therein? But it is with respect to Sin itself, which hath taken possi •••• of our whole man. Now all the Sin 〈◊〉 we can be charged with, is either ours, 〈◊〉 I • putation, viz. Adam 's first Sin, and because it is ours only by Imputation, it is not a S • bject of Mortification, but must be re ••• ed by Justification. Or else it is ours by 〈◊〉 , it cleaves to us, and we do really participate in it, and not merely relatively; and this is either the Sin of our Nature, or the Sin of our Actions. As to the sin of our Action, or actual Sin, that cannot properly be said to be mortified, because acts are tran •••• , and being once past, cannot be revoked again though the remembrance of them ought to b •••• e us, and will do so, if we belong to God, and drive us, by repentance to seek •• do • through the Blood of Christ, and thereby become serviceable to help to the ••• tifying of the Lust from whence they 〈◊〉 . The Sin of our Nature hath a priv •••• and positive part in it, the former 〈◊〉 in the loss of Original Righteousness; the latter in the actual depravation or corr • p •••• of our whole Nature, of which we took a particular account, in the Doctrine of 〈◊〉 's Apostasy. Some reckon both of these to Original Sin. Others, among whom, the A •••• rs of our Catechism, restrain it to the 〈◊〉 ; nor needs there any dispute about 〈◊〉 whiles we confess that both belong to the ••• full state of fallen man; now the 〈◊〉 of the lost Righteousness belongs to • i • i ••••• on, which is the other part of Sanctification. Mortification thea, hath that positive corruption of pravity of our Nature for the Subject on which it is employed. This is that which is called the old man; which we are advised to pet off, Eph. 4.23. It is called the body of Death, Rom. 7.24. And on this account it is to be supposed to be made up of a great many members, which intend the several Lusts which are contained in Original Sin; everyone whereof is applied to in this Mortification. Hence that advice, Col. 3.5, 6. Mortily therefore year members which are upon the earth: fornication, uncleanness, inordinate affective, 〈◊〉 it come •• piscence, and covetousness which is id • i • ry: For which things sake, the wrath of God cometh on th •• children of disobedience. And that assertion, Gal. 5.24. And they that are Christ's, have crucified the flesh with the assertions and lusts. And it is by the Mortification of these that actual Sin is prevented; for actual Sin is nothing else but the breaking out of Original Sin in some Lust or other: those Lusts therefore must be killed in us, if ever we cease from finning; hence that comparison, Jer. 6.7. As a fountain casteth out her waters, so she costeth out her wickedness. Stop the fountain, and the streams will fail presently. Whereas, if they be only dammed up and restrained, they will swell, and at length break over with greater impetuosity.

3. THE Work itself, is a Crucifying of it in us. The Apostle therefore compares this Work in himself to a Crucifixion, in the forecited, Gal. 2.20.6.14.3.24. Which manner of death was painful, ignominious, lingting, and certain. Sin is put to death as a Malefactor, the Spirit of God doth arraign, judge, condemn, & execute Sin in us. Now in this Crucifixion, he first takes away the Dominion of Sin, and by degrees, the very Being of it. The first Work of Mortification then, which is under our present consideration, is the taking away of the sovereign power of Sin in us, whereby it is dethroned. Sin in every unregenerate man rules as a King; it not only hath the whole command over him, but i • hath his heart and affections, and allegiance; he is a voluntary Subject. Hence that, Rom 6.12, 13. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin: but yield y • ur s • lves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. And this the Spirit of God doth,

(1.) By making Sin bitter to him. Hence that, Jer. 2.19. Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord of hosts. He makes him, not only to taste the bitter fruits of Sin, In the Judgments that it brings, but the very root of it; He leads him to the fountain, and shows him what a vile filthy thing it is, and what a loathsome derestable Creature he is made by it. It was that sense put into Paul that made him cry cut, Rom. 7.24. O wretched man that law, who stail delver me from the b • dy of this death! The former delectable • ess that he found in Sin is g • ne; that which tasted so sweet, is now as gall, a • d wormwood to him.

(2.) BY kindling in him all •• thing of Sin, and •• wsed for it. His love is tut • ed into hatred: and it is with him as it was with Amn a in respect of Tamer, 2 San 13.15. He doth not only look on this and that actual Sin, but runs it up to the fountain, Psal. 51.5. He makes him vile, a • d confess himself so, and to abhor himself in dust and ashes. God promised it to be so with them, Pzek. 36.31. Thou shall ye remember your own evil ways, and your d • ings that were • o • good, and shall l •• th yourselves in your once sigh • , for your iniquities, and for your • b •• in • tio • s. And that they may express this in Repentance. He imprints this upon them in the work of Mortification; it follows upon the taking away of the heart of stone. ver. 26.

(3.) BY that putting into him a power to risist the motions of Sin in him. And this is of the very nature o • the Grace of Mortification. So that S • n is mortify'd by the S • uls being made alive again. And it is but one work, though distings shed in respect of the terms. But thus S • n hath not now the full c • nsent that formerly it had; but he can say as Rom. 7.10.20. F • r the good that I w • uld, I do not: but the evil wh • ch. would not. that I do. New if I doth •• I would not: it is no more I that do it, but sin that dw • lleth in me.

4. The manner of doing this W • rk, is by applying of the Death of Christ to Original Sin. Mortification is not a Legal, but an Eva • gelical Work: It is not an effect of common, but of special and saving Grace; hence the instrument used by the Spirit in doing it, is Evangelical. There are Convictions, & Compunctio • s wr •• t by the Law; but that which kills Sin in the heart, is the application of the Death of Christ. We are therefore said to be baptized into his Death, Rom. 6.3. And that our old man is crucified with him, ver. 6. to be dead with him, ver. 8. And Paul received his from the Cross of Christ. Gal. 6.14. Christ came to save from sin, Mat. 1.21. And his Death had a direct aim at it. Now, there is a double efficacy of it in this Salvation, viz. to save us from the punishment of Sin, and from Sin itself; and Christ had as real a design for this a • that. Hence that, Eph. 5.26, 27. That he might sanctify & cleanse it with the wishing of water by the word, That be might present it to himself a glorious church. not having spot or wrinkle, or any such thing: but that it should be holy and without blemish. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zeal us of good works. The Spirit of God applies the bitter Sufferings of Christ for Sin, to the Soul with power, and thereby makes Sin so bitter to it, that layeth in him the foundation of an everlasting i •• co • cileable hatred if it.

2. VIVIFICATION is a Work of the Sp •••• , by which he rest 〈◊〉 in • s 〈◊〉 lest Righteousness • y the App • ication of the R • surrection of Christ. This is always inseparable from the 〈◊〉 ; for it is but one work of Sanctification 〈◊〉 is wro • t in the operation of both. And ind •• d these are wro • t after the manner of the introduction of a contrary quality icon a Subject, in which as the one comes in, the 〈◊〉 must go out; yet, the one is thrust 〈◊〉 by the c • ming in of the other: and doub •••• the Spirit of God mortifies Sin, by • e • ivi •• of Grace in us, though the things themselves are d • verse And hence, if the Spirit of C •• • e the Author of one, he is of the other 〈◊〉 . As to the Nature of this work, it is indeed no other then the restoring of the l ••• g • 〈◊〉 us, or renewing of it in us: Of which we before considered; and therefore the less 〈◊〉 here to be spoken concerning it. However, the consideration of it, not only as a re ••••• , but a reviving, will help us to a • o • e d ••• i •• apprehension of it. Here therefore let us observe,

1. THAT the end of the new Creation in 〈◊〉 we may again serve God in newness of Life. This was it that we were made for at 〈◊〉 and till we are again restored to it, we 〈◊〉 in vain. We are therefore told what we are a new created for, in Eph. 2.20. For 〈…〉 his workmanship, created in Christ Jesus 〈◊〉 good works, which God hath before ordinal th • we should walk in them. God not only des ••• the saving us from hell, but also the 〈◊〉 served by us; that we should be holy. • work • we have those titles put upon the reg ••••• , to let us understand what is God's des ••• in this affair, 1 Pet. • .9. Put ye are a •• s •• neration, a royal p • iesthood, an holy n • tion, a peculiar people; that ye should show such the praises of him, who hath called you out of d •• ness into his marvelous light.

2. THAT in order to this we must 〈…〉 lost Righteousness restored to us. That it is lost and gone, in respect of us all in our natural state, which is our great infelicity, we are assured. And whiles we so abide, we remain dead, as to any spiritual motion; •• terly unable to do God any true Service, so much as in a good thought. Hence that, Tit. 1.16. They profess that they know God: but in works they deny him; being abominable, and disobedient, and unto every good work rep •••••• . If therefore we be ever renewed again to this service, it must be by bestowing this principle on us again; for before that, we are nothing but flesh. And we are told, Rom. 8. • . Thy that are in the flesh cannot please God. G ••• in the habit is our Life. As long as we 〈◊〉 without it we are dead: whereas new Obedience is a living to God, which we 〈◊〉 possibly do, except we have a root of Life i • us; which we have not till it be 〈◊〉 restored to us.

3. THAT this is done by the Spirit of 〈◊〉 i • Quicking of us. We are therefore told, Eph. 3.1. And you bath be •••• ned who were dial i • r ••••• es & si •• . Now a thing is then 〈◊〉 , when it hath a viral power put 〈◊〉 i • , which it had not before; or if it 〈◊〉 had it, yet hath lost it, and was then 〈◊〉 it, when this operation p • st upon it. This Quick • ing therefore is resembled to a •••• ction, Eph. 2.5, 6. because it supposeth 〈◊〉 not only lifeless, but dead, or deprived of the life we once had, and must therefore be again raised, if we live. And i • must 〈◊〉 be the Spirit's work, because it is a •••• ction, which is a Divine Work: and 〈◊〉 is always in conjunction with the former •••• ifcation. For which reason the Ap • stle p ••• then together. Gal. 2.20.

4. THAT in th •• Quick • ing he i • suseth into 〈…〉 the Graces of Sanctification. This is the •• y thing that is called the now Creature. Wh •• the habits of these Graces are p • t into as, we then live and not till then. For as Sin is the death of the Soul, so Holiness is the life of it. It is therefore a promise of the n • w Cotenant, that God will give Grace, Psal. 〈◊〉 . 11. And this is that • ear of God when be hath promised to s • t into the hearts of his people, Je • . 32.40. And there is every some that is thus inf •• sed, none wanting, it is a perfect new Creature as to parts, though a first but an Infant as to starute. And therefore Sanctification is said to be entire, or whole, in 1 Thes. 5.23. And the very God of 〈◊〉 sanctify you wholly.

5. THAT by vertus of this, • ce are made able is s •• e God again. We could not do so be ••• . Hence that, Josh. 24.19. And Jos ••• ••••• es the people, Ye cannot serve the Lord; for be is on holy God: be • s a jealous God, he 〈…〉 forgive your transgressions nor your 〈◊〉 But now this power is recovered. True, 〈◊〉 dependence still is upon his influence, Job. • 5.5. Without me ye can do nothing. But 〈◊〉 , there is an active power in us, which J ••• e we had not. We are not now moved • s dead Machines, but being acted we can act, and p •• forth ourselves freely and vol •••• lie in the Service of God; by the Co • per ••• of the same Spirit who put this power into us. On this account Paul saith, •• ll 〈◊〉 . 13. I can do all things through Christ which strengtheneth • e.

6. HE doth this especially, by applying to us 〈◊〉 ••• s •• rection of Christ. It is by he virtue and influence of that upon us, that he prod ••• th it. As Christ died for us, that we •• ght die to Sin, so he rose again, that we 〈◊〉 rise with him to Holiness. For this 〈◊〉 we are said to be quickened and raised 〈◊〉 with him, Eph. 2.5, 6. And on this 〈◊〉 we have such an expression, Rom. 6. 〈◊〉 Therefore we are buried with him by bap • s • into death: that like as Christ was raised 〈◊〉 the dead by the glory of the Father, 〈◊〉 • s also should walk in nowness of life. 〈…〉 have been plan • ed together in the like •• ss of his death; we shall be also in the likeness of his re • a • rea •• n. Our Sins were all • ailed to the Cross of Christ, at his Death, not only that he might satisfy for them, but also, that he might bury them with him, and take them from us. So, when Christ rose and was exalted, he received all the Gifts for his redeemed, for their being made perfect, Eph. 4.10. &c. And by the influence of that glorious State of his, he works a like glorious Change in us: As we are told, 2 Cor. 〈◊〉 . 18. But we all with open face beb •• ding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.

USE IS this one of the Benefits which we receive from Christ in this Life, How vainly then do they pretend is Effectual Vocation, that are wholly without it. There are indeed those Benefits which ae secured to his Called now, but they must wait for the f • ll fruition of them after time; but this is none 〈◊〉 those. But as to this Sanctification, it is wrought in Conversion, and is corried on through • he whole life afterwards; and where this work is, there is a Mortification of Sin in the power and dominion of it, and there is the life of Grace and Holiness produced. And where these principles are, there will be less or more of the Exercise of them. It Sin be mortify • d it will not have that efficacy that it had before. Though it may molest us more, it will command us less: and if Grace be revived, it will have its fruits; it being the end for which God put it into us, and he will not lose his end in it. Do we then hope for, and promise to ourselve, Eternal Life, and yet have never felt this saying Change in us. Sin is as powerful, and grateful in and to us, as ever, we follow it with as much pleasure; and Holiness is as irksome and undesireable to us as before, and we take no content in it. Be not deceived, our pretences will fail. Our Confidences will deceive us, our hopes break under us. What saith he, 1 Joh. 3.3. And every man that hath this hope in him, puris • eth himself, even as he is pure. And if we do not so, we shall be found among, and sentenced to go with the workers of Iniquity.

SERMON CXXXII.

III. WE proceed now to take notice of the gradual Progress of this principle of Sanctification in us. The things we are empowered to by it, are Mortification and Vivification, the killing of Sin, and quickening of Grace. But these are not begun and perfected at once, but carried on successively. We are enabled to these more and more. And whether we ascribe this to the Ability itself, or to the effect flowing from it, it will hold in both. The principle of Sanctification in us is a growing thing, and the fruits or operations of it are answerable. We may take the account of this matter in the following Conclusions.

1. THAT the Image of God, and the image of Sin, are two contrary Principles in their own Nature. This will be evident by considering what they are in Scripture sense. The Image of God consists in the whole body of sanctifying Graces, as hath already been made to appear by the Premises; whereas the Image of S • n is constituted of all corrupt Lusts, whereby the man is defiled: One is called the, Spirit, the other the Flesh, and said to be contrary, Gal. 5.17. They serve two contrary Laws, Rom. 7.25. With the mind I • y self serve the law of God: but with the flesh the law of sin. And we have this contrariety further declared, Rom. 8.5, 6, 7. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. For to be carnally minded, is death: but to be spiritually minded, is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. There is not a greater opposition between Light and Darkness, Heaven and Hell, then between these.

2. THAT these are supposed to be in men as Qualities in • d Subject. True, such is their closeness, that sometimes they have the denomination of the Subject put upon them; but the man is the Subject of them, and these are moral habits or dispositions in him, and hence, being separable from the Subject, they may be lost, and though contraries, yet may be in the same Subject in lower degrees. Some indeed count Original Sin to be a privation, or only a loss of the Image of God, but it is certain, there is that which is positive in it; man is not only by it indisposed to good, but inclined to evil. Eccl. 3.1 • . And Paul compares it to a Law in the man, which gives its Edicts, Rom 7.23. But I s • e another law in my members, warring against the law in my mind, and bringing me into captivity to the law of sin, which is in my members. The Understanding, Will, Affections, Senses, and Members, are influenced and acted by them.

3. THAT the Apostasy hath utterly rooted out the Image of God, and introduced the image of Sin. That man came out of God's hands in his Creation, furnished with the divine Image, we are assured, Gen. 1.27. So God created man in his own image, in the image of God created be him. But that he hath lost it by Sin, is woefully true. Were it not so there would be no need of having it restored again Eph. 4.23. This is that which hath made man become unprofitable, Rom. 3.12. And that it is wholly gone is evident, because there is nothing good remaining in the man, Rom. 7 18. And that the image of fin is come in the room of it appears, because the whole man is set upon that which is evil; according to the description given of a natural man, Rom. 3.10. &c.

4. THAT though the image of God is res ••• d in Sanctification, yet the image of Sin is not totally removed. That the thing done is Sanctification is the renewing as after the Image of God, we have already observed. This is the new Creature which is produced in regeneration. The man is no sooner new-bo • s, but he hath all Sanctifying Graces in hi • : but yet so as, altho' carnal concupiscence be crucified in him, yet it remains, and is ali •• and active in him. Paul had not only a new law in his mind, but also another law in his members, Rom. 7.23. Nor is there any l ••• of the flesh but a Child of God is pestered with it as long as he liveth. Whence else is it that God's Children have been drawt away by Temptation to the commission of these and those Sin? It is Lust within which is the fuel in which the sparks of a Temptation do kindle. Christ who had none, could say, as Joh. 14.13. The prince of this world c ••• th, and bath nothing in me.

5. THAT the Image of God is renewed 〈◊〉 a design for perfection, and the image of Sin it subdued in order to total subversion. The new man in us, is at first but a babe, but is cre ••• d for a perfect man in Christ, and the means of Grace are appointed for that end, Eph 4.11, 12, 13. Christ resolves to present his Church to himself without spot, Eph. 5.27. And though Sin abide in us for the present, yet Christ came to take it away, Job. 1 29. And he will leave nothing of it in us before he hath done with us. The Apostle therefore tells us of such a time, 1 Cor. 13.10. But when that which is perfect is come, then that which is in part shall be done a •• y.

6. THAT hence the dying to Sin and living to Righteousness, are in the Children of God progressive. They are not begun & compl ••• d at once, but are carried on by degrees: f •• which reason the Children of God are •• des the obligation of a constant duty to be ••• ••• ying of Sin, and growing in Grace, 2 Cor. 7.1. 2 P • t. 3.18. God catrieth on this work by steps, now a little, and then a little. So that the work of Repentance, which is nothing else but the exercise of Sanctification, is that which God's Children ought always to be at, till Sin in them be no more, and their Grace be arrived at its full stature.

7. FROM the consideration of the prog ••• ness of Sanctification in both parts of it, we 〈◊〉 led to the Contemplation of the Spiritual Warfare in a Child of God. The word of God gives us the account of a War raised and maintained in the Christian between Grace & Corruption, Rom. 7.23. But I see another law in my members, warring against the law of my mind, and bring in •• me into captivity to the law of sin, which is i • my members. Gal. 5.17. For the flesh 〈◊〉 against the Spirit, and the Spirit against the s •• h, and these are contrary the one to the other, and elsewhere. Now this War is to be considered either in the rise and grounds of it, or in the management of it. In this latter respect 〈◊〉 properly belongs to the Doctrine of Re ••• tance; in the former it refers to the 〈…〉 Sanctification, l •• n • ay not then he am • ls to take it together here, where the occassion of it is discovered, that there may be no need to return to it afrerwards. We may take a brief account of this Affair in the following Pariculars,

• 1. THE Subject of this Warfare is a Child of God, or true believer. It is only the new born Christian that is capable of it. It is managed within the man, and supposeth two contrary jarring parties, between which it must be maintained. Now before Conversion, or the renewing of the Im •• e of God in the man, there are no parties in him: Sin in an unregenerate man holds possession, and whiles it hath the whole government it keeps quiet. it is the strong man of whom our Savior speaks, Luk. 11.21. When a strong man armed ••• peth the pa • ace, his goods are in peace. It is by the new Birth that we are born men of •••• ation, Jer. 15.10. There are indeed some ••••• es in an unregenerate man, which for the present make a noise: Sometimes between Conscience and Concupiscence, Lust is i ••• iable till gratifyed, and Conscience is •• ched, and forced to threaten him. Such a ••• at there was in Ba • cam, Numb. 22. Sometimes between one Lust and another. The man cannot gratify them all, and whiles • e is provided for, the supply of the other is withdrawn. It Pride and Voluptuousness be fed, Coveteousness is disoblig'd: and to of others. Sometimes between the principles of Morality, and the violence of carnal Affections: Reason in the man faiths, this is folly, and will bring thee to shame; but Lust faith, I 〈◊〉 have, I cannot abstain. But these feuds are quickly composed, and do not break out 〈◊〉 a War, because all the powers in the ••• all man are Servants of Original Sin, and that doth all it can to quiet them, knowing 〈◊〉 if its Kingdom be divided it cannot stand.
• 2. THE reason of this Warfare is, because he hath both Grace and Corruption in him. In all War there must be two parties, how else should there be a disagreement, which is the very •• ound of it? As if the man had nothing but Corruption in him, there would be none; so, if he had nothing but Grace, all would go on without molestation. When therefore Sin shall be done away, and Grace be perfected, it will be at an end. In Heaven therefore there will be none of this •••• ance. There doth Paul enjoy that glotions deliverance which he so earnestly cries for, 〈◊〉 . 7.24. But because here he hath 〈◊〉 law in his members, therefore he is 〈◊〉 a Warriour, ver. 23.
• 3. HENCE the Parties that are engaged in the ••• sore are Sin and Grace in the man. The 〈◊〉 himself is the Field of this War, but the Combirants are these two Champions, the old and the New man: These are called 〈…〉 Spirit. And we have them set forth 〈…〉 contrariety, Gal. 5.17. For the flesh 〈◊〉 against the Spirit, and the Spirit against 〈…〉 , and these are contrary the one to the other, The word contrary, is a martial phrase, and signifies to he in leaget, a 〈◊〉 ••• m an Army that is en •• e • ched against a •• g • ves S • ege to a holiness: And they a • e 〈◊〉 •• o, i. e. Original Sin, with all the •• sts 〈◊〉 belong to it which we are told 〈…〉 against the ou • . 1 Pet. 2 11. This is the •• st ••• d Sanctitying Grace, with all the 〈◊〉 Graces of God that are in us, which with ••• d • the other, this is the Spirit. So that all that • s in this War, is to be reduced to and considered under one or other of these two parties.
• 4. THAT therefore which maketh this War, is the deadly Antipath there is between these two. And the more fixed and eager that is, the more furious it must • eed, be. The Apostle then g • ves us the reason why they are contrary, or carry it hostily one toward another, Gal. 5. 17. because they lust one againtst another. This word lust, signifieth not only to desire, but vehemently so to do, being derived of a word that signifieth to born; and it is used equivocally both in a good & bad sense, as the Text it selt assures us, and implies a fixed and unalierable quality. T •• lust against a thing, notes an antipathy in it: such there is between these; and thence the War breaks out. And no wonder if we consider what an Antipathy it is.

(1.) IT is a natural Antipathy. It is roofed in the very nature of these principles. I call it natural, in opposition to that which is adventitious. Two Persons may be intimate Friends, and yet occasionally fall out; and such 2 feud we observed may be between the superior and inseriour faculaies in an unregenerate man. But this under consideration, is inseparable from the being o • the thin • it is of the very form of it. As soon as there is Flesh and Spirit, so soon is this disposition in them, and so they cannot but have o •• another, because they tend to overthrow each others nature. The antipathy is such as is between Fire and Water; it fl • ws from contrary principles in them, the one is from the Earth, and is Earthly, the other from Heaven, and is Heavenly. They have contrary Objects, they look two contrary ways, one is fixed upon God, the other set upon the Creature, one is for Heavenly, the other for Farthly things. They have contraty designs, which they naturally prosecute, one is bound for the Glory of God, and the Heavenly Inheritance. the other looks no farther than Sense, and the gratifying of his earthly desires. So that they neither judge, nor approve, nor pursue the same, but things directly contrary: so that what ones likes, the other dislikes, and it is enough to make it abominable to the one, that it pleaseth the other.

(2.) IT is a mutual and equal Antipathy on both sides. The Flesh is as much set against the Spirit, &c. & contra. Both lust, which leads us to the natural reason of their opposition; because these are both principles of Action; and contrary principles, and seated in the same Subject,; and hence disposed to preserve their own being, and destroy each other. Each knows it cannot be safe, as long as the other is capable of doing anything. This Paul represents in Rom. 7.15. &c.

3. IT is a mortai feud that is between them. They are not only at variance, but hate each other; they are two mortal Enemies; the one cannot endure to see the other alive, and can be content with nothing less then its Death; One world cannot hold them peaceably. Hence the Flesh is called Enmity in the abstract, Rom. 8.7. because the carnal mind is enmity against God: for it is • ot subject to the law of God, neither indeed can be. They know that if the one lives, the other must die, and so one is restlessly discontent till is sees the other dead. Corruption knows that the life of Grace must be its bane, and Grace is equally satisfied, that it can never be secure, till Lust lie dead at its foot.

4. HENCE it is an irreconcible Antipathy, which is also implied in the word lasting. A natural difference cannot be removed, without destroying the nature of the thing. If the Flesh & Spirit be ever reconciled, either the Flesh must cease to be Flesh, or the Spirit cease to be Spirit. For this reason also called Enmity in the abstract; an Enemy may be atoned, but Enmity never. Fire and Water may as well shake hands and agree. Hence Grace is compared to a Spark, & Concupiscence to Water, Cant. 8.7. Many waters cannot quench love, neither can the floods drown it. And indeed, how should they be reconciled? For they cannot be brought to any terms of Treaty: if opposite agree, it must be in a third, but they cannot endure the sight one of another, and so can make no proposals. And indeed, both will do their utmost to have the whole Sovereignty in the man. One Thone cannot hold two Kings: they are both resolved either to conquer or die. If Grace reign, Sin shall die before it hath done, Rom. 6.12. And it Sin be alive, Grace shall not live quietly; and no wonder, for they serve two contrary Masters: The Flesh is a Vassal of, and hath sworn fealty to Satan, whereas the Spirit is engaged for the Glory of God, and what fellowship, &c. 2 Cor. 6.14.

5. THIS War is in every Faculty and Power of the Man. This is like the Battle between the forces of David and Absalom, 2 Sam. 18.8. The whole man is the subject and seat of it. And the reason is, because both of these principles, do influence the whole. Curruption remains in all, though dethroned, and Sanctification is throughout, 1 Thes. 5.23. In the Understanding Grace is a Principle of Divine Light, Col. 3.10. The new man hath a Spiritual Discerning, 1 Cor. 2.14. but it is but in part, 1 Cor. 13.9. with which the man is not content, but reacheth after more, Phil. 3.13. in which it fights against remaining Ignorance. Corruption is a Principle of Ignorance and Error about Divine things, Rom 3.12, 13. Eph. 4.18. It miscalls things, Isai. 5.20. We unto them that and evil good, and good evil; that put darkness for light, and light for darkness; that put 〈◊〉 for sweet, and sweet for bitter. By it the minds of the Regenerate are obscared, de • ned, perplexed. And hence he is forced 〈◊〉 wrestle hard for a settlement on the T •••• , and resisting of his carnal Reasonings. In the W • il, there is a sore fight between Faith and Unbelief; such was in him, Mark 9.24 Lord, I believe, help thou mine unbelief, G ••• engageth the Soul to trust in God through Christ for Blessedness, to establish it in a 〈◊〉 Reliance on Christ. Whereas Corruption persuades him to Unbelief, to doubt and despair of the Love of God. fills him with demurs; or it seeks to lead him into Presumption, and trust in his own Righteousness. A grievous Combat also, between Obidience, and Disobedience; Grace faith this is a Duty, and thou must do it; Concupiscence relucts against it, and doth all it 〈◊〉 to dissuade from it. Grace commends and grasps after Holiness, Concupiscence do •• after Sin. In the Affections, Sin draws ca •• lie one way, and Grace another. Grace 〈◊〉 them on things above, and Lust pulls then a hard after things below; what the one 〈◊〉 the other hates. Grace wings the Affections to mount up to Heaven, but Lust is 〈◊〉 heavy weight on them, that drags th •• down to the Earth. In the Bodily Me •••• , Lust endeavors to keep them in its sarvi •••• slavery, to do its drudgery, but Grace ob ••• them to be the Servants of Righteousness, and employed in the glorifying of God. 〈◊〉 in them, would have them rebel against the sanctified Understanding and Will, w ••• Grace is engaged to hold them in Obedience, so that there is no part or power in 〈◊〉 that is at rest, so long as this War continueth.

6. THIS War hath its Abettors on both parts. Both Grace & Lust are aided and seconded in their withstanding of each other. These is the access of Foreign force, which are •• iliary to these two Enemies. And here,

• (1.) THE Flesh, or Concupiscence is • ss •• ed by the Devil and the World. the Devil is the great Goliath, Sin's Champion; his great design is to maintain a trade of Sin, in the Soul, and defend the life of it; and this makes the War so formidable, Eph. 6.12. For • s wrestle not with flesh and blood, but against principalities, against powers, against the 〈◊〉 of the darkness of this world, against spiri •• wickedness in high places. i. e. not all •• And in some sense, not chiefly, because 〈◊〉 is now General, and leads up Lust against Grace, whose inveterate Malice carries 〈◊〉 forth most sedulously to seek our ruin, 1 P •• 5.8. Your adversary the devil, is as a 〈◊〉 lion walking about seeking whom be may 〈◊〉 Whose Stratagems are many, and very •• ning, 2 Cor. 2.11. Lest Satan should get advantage of us: for we are not ignorant of his devices. Whose Invisibility, Immora ••• Vigilancy and Unwearied ness, Advantage him greatly: The World is an l • strument improved by Satan. to supply the Flesh and irritate its 〈◊〉 : The men of the World, who are temp •• rs and encouragers of us to and in si • , and not a little insinuate; and the things of the world, which are Objects suited to please the ••• all part in us, and allure us to • in. Hence those titles given them, I Job. 2.16. For all th •• is in the world, the lust of the flesh, the lust of the eyes, and the pride s ••• se.
• (2) THE Spirit, or Grace, is • ided by God himself, and the ••• le spiritual Ar • our given us by God. It is by Grace that we resist sin, and as God is the Author of it, so by the exercise of it, he enabl • th us to resist Sin and Satan. 〈◊〉 Hope is compared to an helmet, Righte • s •• ss to a breast plate, Faith to a sh • eld, &c. But the great thing is, in all this, God takes 〈◊〉 with Grace in his. It is the Lord's bat ••• which is here fought, they are the ban ••• s of Christ under which the Believer march ••• of the word is, for Christ: He is Cap ••• of the Saints Army, his Honor is con ••• ed in the success, and therefore He is our near to help them, and hath said, Heb. 23.5. I will never leave thee, nor forsake thee.

7. THIS War is managed • ith v • r • us success. Th ••• are many particular skirmishes between these, yet indeed, they are always contrary. 〈◊〉 in these, sometimes Corruption gets the ••••• - • and, sometimes Grace hath the better of it. A Believer is too often drawn into the •••• si • ion of sin, gets many a sore fall, and 〈◊〉 , and wound: Abraham, Lot, David, Jo ••• 〈◊〉 , Peter, and many other Worthies, 〈◊〉 as instances of this. Paul complains, 〈◊〉 7.23. But I see another law in my mem ••• , waring against the law of my mind, and •••• ing me into captivity to the law of sin, 〈◊〉 is in my members. This is by divine ••••• ion, and God hath holy designs in it. 〈◊〉 •• er times Grace hath the better, and 〈◊〉 it always issueth here: but many 〈◊〉 it maintains its post, and is not shaken. Joseph holds his own, &c. Gea. 39 begin. 〈◊〉 and Satan are driven back with disgrace. 〈◊〉 is it be born down, yet it is helped, and gets 〈◊〉 again, and though' it falleth, yet it riseth again by Repentance. So did it in David and 〈◊〉 .

8. It is so managed in the whole, that Grace 〈◊〉 believer gains, and Concupiscence loseth. in the tract of his course and warfare, Grace 〈◊〉 upon Corruption, and its Kingdom is 〈◊〉 •••• blished. It is with this, as in 2 Sam. 〈◊〉 N •• there wa • long war between the house 〈◊〉 , and the house of David: but the house 〈◊〉 • axed stronger and stronger, and the house 〈◊〉 • axed weaker and weaker. Grace is 〈◊〉 into the Child of God for increase, and ••• der the promise and means of growth. 〈◊〉 22.12, 13. And the growth of Grace is 〈◊〉 crease of Corruption; these being con •••• qualities in us, the prevalency of the 〈◊〉 must needs be the decay of the other. 〈◊〉 two contraries are in the same subject, in remiss degrees, the more degr ••••• ga •••• s. the other l • seth proportionably. Grace gains by its Victories; every time the Spirit prevails, the Flesh must needs be weakened; yea, and it gets by its • oils. Tho' it be wounded and for the present weakened, yet infinite Wisdom so orders it, that when he is overtaken with sin, he is roused by it, and Grace will not cry Quarter, but cries to God in Christ for help, and by Repent ••• ce and Faith he riseth again, and rallying, h ••• lresh aff • ults his corrupt part, and is so re •••• ed and is thus more established, and is ma •• •• re vigilant and resolute, 2 Cor. 7.11.

9. THIS War la is, as long as the Believer liveth. This life, and that which is to 〈◊〉 me, are the proper boundaries between 〈◊〉 Church militant and triumphant. Paul •••••• eth his fight and his course together, 2 Tim 4.7. There will he sin in us as long as we dwell here, and if there he Grace too, they will resist each other. Let the flesh be never so much vanquished, and mortified, yet whiles it can breath, it will be giving molestation, and the more oppressed it is, the more if is enraged, and grows more desperate. As long as there are these two irreconcilable Enemies within, the poor Believer must be a field of War, and till. that happy day c • mes, wherein Corruption shall be swallowed up of Incorruption, a Believer cannot expect a Cessation of Arms, or a Truce, but a constant Fighting.

USE I. LEARN hence, That a natural man, can contribute nothing to his own Conversion: Because he hath nothing but Corruption in him, and therefore all he can do, is to withstand and hinder it.

USE. II. HENCE we see, That be that doth Duty without reluctancy, doth it not spiritually nor acceptably. A literal performance may go off easily, but that which is truly gracious, will not be without great wrestlings. And hence the imperfection of our O • edience.

USE. III. HENCE a Christians real Il'ork begins, when he is Converted. Now he is entered the lists; now must he run and fight for the prize, Phil. 3.12, 13, 14.

USE. IV. HENCE Perseverence is necessary for everyone that hopes to obtain a Crown of Glory. Rev. 2.10. Hence that rebuke, Gal. 5.7. He that will have the Crown, must keep the saith. 2 Tim. 4.6, 7.

USE. V. HENCE, of all the men in the World, the true Christian hath need of Resolution and Hardiness. Of all the Battels that ever were fought, there is no • e so sore, so furious, so durable, as that between Grace and Corruption. The Seat of the Battle is within the man, the Opponents are deadly & irreconcilable Enemies; the War is through the whole man, and carried on without intermission. The War last all his Life, and he must never lay down his Arms, till Christ calls him out of the Field to triumph in Heaven: And the consequence of the War is of i •••• ite Concernment, I Cor. 9.26. What need then of that advice, 2 Tim. 2.3.

SERMON CXXXIII.