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2 Cor. 5.17.Therefore if any man be in Christ, let him be a new Creature.
BVt,* 1.1 you will object, GOD workes in us the deed, even every deed, so that a man hath not Free-will after he is Regenerate.* 1.2 * 1.3
To this we answer, that so farre as his grace, and the strength he hath, goes, so far he is able to keepe the Commandements of God, by vertue of a
generall concourse: It is not denied that a man cannot move his hand, nor doe any action with∣out the generall concourse of God; but that God never denyes, but as he gives the Creature ability, so he vouchsafes a generall concourse to it. As it is true in that, so in all actions of grace, a man cannot doe any thing without a concourse: But when a man hath grace, there be two things wherein a man hath need of spe∣ciall supervenient helpe from God: First, when he is called to doe a worke, which is above the strength he hath received; here must be more strength, there must be a new addition, for the worke goes beyond the strength: As a childe may goe on plaine ground, but if you will have him goe up a paire of staires, you must lend him your helpe: So a Christian may doe acti∣ons proportionable to the grace he hath recei∣ved; yet being called to somewhat above that pitch, he must have a new helpe from God. Secondly, when a man is assaulted by a tempta∣tion, beyond the strength he hath received, here needs strength beyond his owne to hold him up: A childe may stand alone, but if one thrusts him, you must hold him up, else he fals; so the Lord must put under his hand, and we must have helpe above that we have received, but otherwise the position is true, so farre as we are regenerate, so farre we have Free-will, which followes grace: So much life as we have, so farre we may move and stirre our selves. And in these cases it is true, that we need more helpe
from God beyond the grace wee have received.
The fifth thing to be observed is the order, first in Christ,* 1.4 and then a New Creature; out of which we are briefly to observe this.
Let no man looke for Sanctification, before he is justified,* 1.5 that is, Let no man be discoura∣ged from comming to Christ,1 1.6 because he finds not in himselfe that godly sorrow for sinne, that ability to repent, that disposition of heart, which he desires to have: for a New Creature followes it; we must first be in Christ before we can be New Creatures. And this is a com∣mon fault among us, we will faine have some∣thing before we come, we thinke Gods pardons are not free, but we must bring something in our hand: You know the Proclamation runs thus, Buy without money, that is, come without any ex∣cellencie at all, because we are commanded to come and take the water of life freely: There∣fore, doe not say, I have a sinfull disposition, and an hard heart, and cannot mourne for sinne as I should, therefore I will stay till that be done; it is all one as if thou should'st say, I must go to the Physitian, but I will have my wounds well, and my disease healed first; and when that is done, I will goe to the Physitian. What is thy end of going to him, but to have thy dis••••se healed? Doest thou thinke to have thy disease healed before? I say it is the same folly: The end of going to Christ is, that this very hard∣nesse of thy heart may be taken away, that this very deadnesse of spirit may be removed, that
thou mayest be enlivened, and quickned, and healed, that thou mayest hate sinne; for he is thy Physitian, looke not for it before-hand, thou must first be in Christ, before thou canst be a New Creature.
* 1.7Againe, if we must first be in Christ, before we can be New Creatures, if that be the order, if that be the motive and the thing that carries us on, then let us be content to use the motive that God useth. The Papists propound other motives to good workes; they tell them, they shall have heaven and escape damnation for them. Is this a good reason to move men to good workes? But the course of Scripture is otherwise: Thou art in Christ, he is thine, there∣fore be a New Creature, consider what he hath done for thee; therefore labour to turne to him againe. Consider what thou hadst beene with∣out him, what thou hast by him, and, by that, stirre up thy selfe to doe for him, what he re∣quires. Therefore the Apostle comming to answer that question, If grace abound, why doth not sinne abound? why doth not a man sinne more? He doth not say, you shall have these and these motives to draw you from sin, but he tels them, whosoever is in Christ, is dead to sinne, and if you be dead to it, how shall you live therein? If you be in Christ, you will be New Creatures, there needs no other motive to make you so. And so much for this, because we will hasten to the point, we intend to handle at this time.
If any man be in Christ, let him be a New Crea∣ture.]
The last point wee are to observe in this Text, is:
That to be in Christ is the ground of all Salva••tion:* 1.8 That is,* 1.9 of all the priviledges we have, and of all the graces we have (for in those two things doth the Kingdome of God consist) it is the ground of all the priviledges we have; we have them therefore, because we be in Christ; It is the ground of all the graces we have, be∣cause we are in Christ, therefore wee are New Creatures; therefore wee have the Image of God repaired in us, which is nothing but the bundle of all graces, as the old man is the bun∣dle and heape of all corruption and sinne.
Now we will shew what it is to be in Christ,1 1.10 and of what moment it is; then we will make use of it: The two first are so neere conjoyned, that we will handle them together, what it is to be in Christ, and of what moment it is to be in Christ, that is, to be united to Christ. A man then is said to be united to him, when he may truly say that which is in the Canticles, My Beloved is mine, and I am his: When a man can say Christ is mine, and I am Christs, then we are in Christ, for then we are his. Now that this may be done, there must be a mutuall act of gi∣ving and receiving, that is, it is God that gives his Sonne, and Christ that gives himselfe, as the Apostle speakes, He loved me, and gave himselfe for me. When this is done on Gods part, and
we have taken him, that makes Christ ours; So there must be a giving and taking to unite us un∣to Christ; there must be a giving, that is, the Fa∣ther must give Christ:* 1.11 now giving is nothing else but Quod meum est, efficere tuum, nullo jure cogente. This definition the Civill Lawyers give of it, and it is a true one: So the Lord gives Christ to us, he makes him ours, nothing compels him to it, for if it were by law, it were not by gift, but by debt: I say, he gives Christ, and freely, and to give him, is nothing else, but to make him ours. But to give him is nothing, it is not enough except we take him likewise, for giving and ta∣king are Relatives, remove one, and the other is taken away. Though God give his Sonne free∣ly, yet except we take him, that gift is no gift; therefore there must be a taking on our part, and when these two are done, when God hath given Christ, and we have taken him, then we are united to Christ, and we are in Christ, and he in us; as in marriage, the husband gives him∣selfe to the wife, and she takes him; againe, the wife gives her selfe to the husband, and he takes her; and when this is once done, and done real∣ly, they are united together. And such a match is made betweene Christ and us, there is a mu∣tuall giving and taking on both sides; and when this match is made, Christ is said properly to be in us, and we in him: Yea, to goe a little further, Marriage is a neere union, yet but a Re∣lative union; but there is something more in this, Christ hath taken our Nature, He is bone of
our bone, and flesh of our f••esh: And againe, he hath given us his Spirit, that the very same Spi∣rit dwels in us, as doth in him, that we may be said to be spirit of his Spirit. This is more than is in marriage, this is a neerer union; therefore the Scripture useth a neerer expression, we are as members of the same Body, he the Head, we the members, we have the same Spirit that he hath, we are flesh of the same flesh, and bone of the same bone, so neere an union there is be∣tweene us. So then, there is more than a Rela∣tion, in our being in Christ, he indeed comes in to us, as the Sun is said to come into the house: You know, the Sunne is in the heaven, but when the light comes in, we say the Sun comes into the house; for there comes a reall light, which is an effect of the Sunne: So the Sonne of God IESUS CHRIST, though he be in hea∣ven, yet he comes into the heart, by his Spirit, as the Sunne doth, by the light which revives us, and quickens us, and workes a change in us. Againe, we grow into Christ, as the branches grow into the Vine, into the Root, into the Stocke, so that we are one in another, and we grow one in another, as the branches grow in the Vine, and the Vine groweth in the bran∣ches: Such a mutual union there is between us.
And thence comes all the benefits,1 1.12 (which is the second thing I will shew you, that is, of what moment it is;) I say, hence come all the benefits we have by him, in that we are united to him after this manner, that we are in him▪ as
the branches in the Vine; thence it is, that we are made New Creatures, that is, there is a new Sap shed into the branches, which weares out the old Sap, the old man, originall sinne which was there before, and changeth it by the ingre∣dience of the new Sap. So doth Christ: There∣fore we are said to be ingrafted into the simili∣tude of his Death and Resurrection, that is, the old nature in us is worne out by the comming in of the new: now as Christ did die, but revi∣ved againe; so we put on another nature, so we have this benefit by this union, we are made New Creatures. Besides this, we have an hun∣dred others, when we are in Christ we are un∣der covert, he hath interest in all our debts, and we have interest in all his riches, as the husband is bound to pay all the debts of the wife, when he hath married her, she is under covert, she hath interest in all her husbands riches; So we have interest in all the wealth of Christ, and that is a very large wealth, as you have it expressed in 1 Cor. the last Chapter, Paul and Apollo, &c. and the world is yours, it is a wealth beyond all that men can give you. The world is yours, no man in the world can goe so farre, Princes may reach thorow their owne Kingdomes, but the World is yours, that is, Christ who hath the command of it, causeth every thing there to serve your turne, even every Creature that man cannot command; the wind and the seas obey him for your good; for you have interest in all his riches, there is nothing in the world but is
yours, Things present and things to come, are ours. If men can helpe you to things present, yet things to come, are beyond their reach. If the things of this life be theirs, yet death is not theirs; but herein Christ likewise furnisheth you. In a word, you have interest in all his wealth, looke how farre he can goe beyond a man, so farre are you advantaged by him, and have interest in all his riches, he hath interest in all your debts, you are under covert, and no∣thing can hurt you, the gates of Hell, Men, De∣vils, Sinne, and all the Creatures in heaven and earth are not able to hurt you, because you are in him, you are as Coneyes in their Burrowes, he covers you, he keepes you safe. If our eyes were opened to see this, as the Apostle Pauls were, we should magnifie it, and stand amazed at it, when he comes to expresse what we have by Christ, he knowes not how to expresse it; In him are all the treasures of wisdome and know∣ledge, and they are ours; he hath a Kingdome that is ours: He is a Sonne, so are we; he is an Heire, so are we, nothing can hurt us, but it hurts him. Therefore make use of this, when any thing is objected that is terrible and grie∣vous, answer it with this, I am in Christ? When thou wantest any thing, know thou canst not be denied, for thou art in CHRIST. Set all your though••s on worke, to looke to all the things mans nature is capable of, that you desire to make you happy, we have them all in him. O the length, and height, and depth of his mercy! In∣deed
it is such a depth that we cannot fadome, and a height we cannot reach, and a length we cannot measure; all this we have by Christ: If we had but Pauls spirit to apprehend it, and a little crevise of light opened to us, as there was to him, that we might see into this unsearcha∣ble riches of Christ, we would stand amazed. I cannot stand to inlarge it any further, you see what it is to be united to Christ, and of what moment. Now we will come to make some use of it.
If it be so glorious a condition to be united to Christ, it should inflame us then with a desire to be in him, with a desire to be in this conditi∣on; for, if you have the Sonne, you have life, 1 Iohn 5.12. He that hath the Sonne, hath life, and all things else pertaining to life, godlinesse, and happi∣nesse; He that hath not the Sonne, hath not life; that is, he is yet in death and condemnation; have Christ, and have all things; therefore it is an happy and glorious condition.
* 1.13Therefore let those, that have it, desire to inlarge it more and more, and those that want it, let them seeke to get it.
1 1.14First, I say, those that have it, let them la∣bour to inlarge it.
You will say, If a man be in Christ, how can he be more? If he be united, if he be married to him, how can he be more? Iustification admits of no degrees: Therefore this is a point worth your consideration, That you may bee more in Christ.
It is true; Iustification, in this sense, admits of no degrees,* 1.15 but it is indivisible, either you are married, or not married; either you are in him, or not in him; so farre, indeed, it admits of no degrees: But now when a Spouse takes an Hus∣band, shee hath so much will as to resolve to make such an one her husband, yet there may be degrees of willingnesse, she may will it more, there may be more desire of it, there may be a greater approbation of it; so, though it be true, that every man that is justified in Christ, is with∣in the Covenant, within the doore; yet he may goe in further, or lesse farre when he is within: So I say, you may be within the Covenant, but this taking of Christ, this being in Christ, this receiving of him, admits of degrees, because, though one be married to an husband, that there is so much will, as to resolve to take him, rather than refuse him, yet this very wil of taking may be stronger, as her affections to him are more, the reasons are stronger and larger that invite her to take him: So the union with Christ may be neerer, yet, the knot may be yet straiter, and, as that increaseth, so all the effects, and conse∣quences of it increase: Therefore the thing we would exhort you to, is to be more in Christ, to get yet neerer to him.
You will say,* 1.16 How shall that be done?
Consider what it was that drawed you to him,* 1.17 * 1.18 and to labour to intend all that, that when you have taken him, you may yet make the uni∣on neerer and better than it was.
And these five things will doe it:
First, consider your misery without him, you did consider it before,* 1.19 which caused you to take him for your Husband,1 1.20 when you saw you could not live without him, but when you finde that misery to be yet more, your resolutions wil be stronger, you will more approve your action of taking him, you will prize him more: There∣fore, if you will be yet neerer Christ, reflect of∣ten on your selves, on your owne condition, and see what you are without him. Consider what your sinnes are, how you should have perished, if you had not taken him; how miserable you are still, how unable to helpe your selves; and the more humble you are, the poorer in spirit, and the more greedily you will receive him, the more degrees will be added to the taking of the Lord Iesus. For that is one great meanes, to teach us to prize Christ, even to know our mi∣sery. The Prodigall sonne was taught to prize his being in his fathers house by the extremity of want he was in, the more he felt the want of it, the more he prized it. Labour therefore to know what you are, out of Christ, to feele the want of it, to know that you cannot subsist, you cannot be without him.
2 1.21Againe, secondly, labour more to know the vertues and the excellencies of your husband; for as they are more explicated and discovered to you, so you will love him more. As one that is married, the more she sees in her husband, the more she desires him, the more glad she is that
the match is made, there is the greater degree of will to take her husband. Labour to see this beauty in Christ, to see what he hath done for you; Was he not crucified for you? Hee loved me, saith Paul, and gave himselfe for me, he died for me: Consider all that he hath done, consider the great dowry, the riches he brings with him, all the benefits and priviledges he brings with him, and you have by him, looke well upon him, consider the number of them, and the waight of them; thinke of all the advantages you get by him, the more you see this, the more those vertues and excellencies of Christ are ex∣plicated, and unfolded, and made manifest unto you, the more you will love him, and the nea∣rer is the union betweene you.
Thirdly,3 1.22 be perswaded of his love to you, the more you are perswaded of your husbands love, the nearer your hearts grow to him. Think what it was that made Paul love the Lord Iesus so much, it was the strength of his faith, he knew the Lord loved him, and that Christ had received him. If wee could but once get into Pauls condition, that we could see the unsearcha∣ble riches of Christ, the beauties of our husband, the advantages we have by him, if we had Pauls faith to beleeve his love, we should be able to doe as he did, to reckon all as drosse and dung, wee should prize nothing but CHRIST, and we should draw nearer to him: Therefore, labour to strengthen your faith. So did Mo∣ses, it was the strengh of his faith that made
him cleave so fast to GOD, as he did.
Fourthly, get experience of him; for it was Pauls experience that united him nearer to Christ,4 1.23 the experience that he had of Christ in the mortification of his lusts, in all the courses of his ministery, in all the distresses and troubles that he passed thorow, he still had experience of him, and the more experience you have of the Lord Iesus, the nearer you come to converse with him, and the more you will love him, and joyne to him: Strangenesse disjoynes affections, we say there is strangenesse when men salute not, when there is not a neare conversing: Strangenesse doth dis-joyne the heart. Againe, nearenesse of conversing and walking with him from day to day, drawes us nearer to him, and intends the will of desiring him to be our Hus∣band.
5 1.24Last of all, there is a certain impression made in the spirit of man by the Holy Ghost, which causeth him to draw neare to Christ, that makes him prize him more. As there is in the Iron a certaine naturall quality to follow the Load-stone; so there is in the Saints towards Christ: And if we seeke a reason why Paul and the rest of the Saints that excelled so, were able to prize Christ above all things, and to count all things losse in respect of him, the true reason is, it was the impression made upon their spirits by the Holy Ghost; there is a certaine attractive vertue put into them, enabling them to prize Christ above all, and to draw neare to him;
therefore you must know, it is the gift of the Holy Ghost to inable us to prize him. There∣fore to all the rest adde that, seeke to the Lord that he would worke it in your hearts, that you may learne to magnifie him. Thus you must seeke to encrease the union, to adde degrees to the will, by which you are content and resolve to match with Christ, and to be made one with him: And this is the thing that you are to be ex∣horted to, not only to know this, but to exercise it: when Paul had once tasted the sweetnesse in Christ, he could relish nothing else, he counts all other things as drosse: So should we, if we had once experience of it.
Therefore we should learne to renue this uni∣on from day to day, and, as I said before, Wee should eat his flesh, and drinke his bloud every day: that is, every time we renue the covenant with God, we renue the match, as it were, betweene us, we eat Christs flesh, and drinke his bloud, He is that Bread that came downe from heaven; they ate Mannah in the wildernesse and died, but hee that feedeth on me, shall have life everlasting: There∣fore eat my flesh and drinke my bloud, that is, take me, come to me, for eating of his flesh is nothing but to come to him, to take him, to re∣ceive him: Now, saith he, the very act of taking me is your duty, as you renue that every day, so you take me anew, as it were, and so there will come new strength to you, as from bread or Manna, when you eat it, or from flesh and wine, when you eat and drinke it, so doth there from
from me, when you renue your eating of my flesh, and drinking of my bloud, that is, when you renue your act of taking and receiving me, there comes new strength to you, that is, you shall have new comforts and consolations, you shall be encouraged the more, herein you draw nearer to me than before: For, as your union with Christ at the first, doth make way for the Spirit, and causeth it to be shed in your hearts, so the more this union is encreased, the more you are filled with the Holy Ghost: So you get new strength from day to day, as this union is more confirmed: It is like a new eating and drinking, your Peace is more abundant, and your strength is more enlarged, you are more full of joy in the Holy Ghost; every grace is more encreased and strengthned in you, therefore exercise this uni∣on, eat his flesh, and drinke his bloud every day.
* 1.25But, you will say, what needs that, when we have once done, is it not enough?
* 1.26No, it is not enough; for there growes a di∣stance betweene Christ and you from day to day, a little neglect, the very omission of duties, yea, though it were no sinfull omission may cause it. As the body is subject to waste, and needs eating and drinking that it may be repai∣red; So doth the soule and inner man, there is a continuall wasting of strength, and you must eat his flesh and drinke his bloud every day to repaire it, that is, you must renue the union, that grace may be strengthned and renued in your hearts, that those spirits may be repaired, that
you spend every day, that your very strength may be renued; you shall find this true by ex∣perience, the more you doe this, more neare you get to Christ, the more you renue that match and make a new marriage with him, you shall and new strength comming to you, you shall find your hearts draw nearer to him, and further from sinne, you shall finde your selves made more spirituall, more heavenly minded, you shal find your selves more strengthned, you wil be ashamed to sinne, when you stand in such neare termes with him, there will be a secret in∣fluence of the Spirit in your hearts.
Therefore exercise this union, and, as you must exercise it from day to day, so know the comfort of it, and improve and husband it well. If I have Christ for my husband, shall he be my husband in vaine? Shall I have him, and not make use of him? No, you must learne to make use of him, learne to use him, as he is a Prophet, a Priest, and a King: If you would be more enlightned, goe to him as a Prophet, be∣seech him to enlighten thee, to give thee wis∣dome, to give thee the Spirit of Revelation, and he cannot deny thee. If thou hast committed a sinne, use him as a Mediatour, as a Priest; for he is thy Husband, thou hast him for that purpose, forget not that Christ is a Mediatour: We fall into sinne from day to day; but, if we knew re∣ally what it is to have Christ an Intercessour, to have him our Priest, to make an attonement for our sinnes every day, we should learne to prize
him more, we should be full of comfort, we should doe in another manner than we doe: If there be any strong lust which thou canst not subdue, know that it must be done by him, as a King, he must bring it into subjection, he must circumcise thy heart: Therefore, know what is in Christ, for all that is in him is thine, and he is full of treasure: When thou hast the field, what shouldest thou doe but digge the treasure, to know what is there; when thou knowest thou hast such a treasure in him, that he is full of all grace; Wilt thou goe poore, and miserable, and naked, and in rags? having such a full ward∣robe there, why dost not thou goe and sute thy selfe from top to toe? Why doest not thou get grace of all sorts to adorne and beautifie thy selfe withall? For all treasures are in him. Why doest thou go starved, hungry and thirsty, droo∣ping all the day? If thou hast him, he hath fat∣lings, and fined wines, he bids thee to a Feast, that is, there is abundance of comfort in him, there be Priviledges there, if you consider of them, if you will feed on them, as a man doth on meat, you shall be comforted with them, as a man refreshed with wine. Consider what is in Christ, and make use of it, and know there is not only plenty in him, but bounty too; in him is all fulnesse, and why is it in him? not for his sake, but for ours, he hath filled himselfe for us, and he is not only full, but bountifull, he hath an even hand to dispence that goodnesse; there∣fore make use of it.
Now the second part of this exhortation, I told you, belongs to them that yet are not in him,2 1.27 that they would be content to take the Lord Iesus for their husband; for, if the being in him be the ground of all salvation, it is mo∣tive enough to bring you in: Now you must know that the Lord offers him to you, he is ex∣posed to you, if you will but take him.
You will say,* 1.28 in what consists this taking?
It consists in these two Acts; one is a perswa∣sion, that the Lord is willing to come to thee to be thy Husband, to be thine: The second is a resolution, on thy part, to be his, if thou canst be content to give thy selfe up to him, to serve him, to love him, to live no more to thy selfe, but to him altogether. Now, when we exhort men to come into Christ, it may be, for the first Act, you will be content to be perswaded of it, that he is willing to take you; though there be a difficulty in that, yet, it may be, you will goe so farre; but when you come to the second, to resolve to give up your selves to him, to be his for ever, and to serve him in newnesse of life: here every man is at a stand, here men deale with God, as they, that were invited to the Marriage, they made light of it, and went their way, one to his Farme, another to his Oxen, &c. So is it here with us, for the most part, they make light when we offer Christ, they goe about their bu∣sinesse, one about this vanity, another about that, they will not come in, and take him; and what shall we say to perswade men, to come in∣to
Christ? Indeed it is a dangerous thing to re∣fuse to come in. You are the men that are invi∣ted, and we are messengers sent to invite you; every man must apply this to himselfe, he must thinke, I am the man invited; therefore I must consider what answer to give; for you shall find, of them that were invited and did not come, not a man of them shall taste of the Supper, not a man of them that was invited must com. There were many thousands that were never bidden, yea, many hundreds that live in the Church were never bidden to the Feast; that is, Christ was never clearely offered to them; but when Christ is propounded to you, (as you know he hath oft beene) this is the very bidding of you to the Supper. Take you heed of refusing; It may be, many others there are that were never bidden, but when you have beene bidden, take heed; not a man of them that have been bidden and refused, shall ••aste of the Supper. Now, you know, wee are bid while wee are in this life, this is the time of grace, but yet when a man refuseth this bidding at this time, or at any other time, take heed lest he bid you no more; he sent no more to them that refused, Let them alone, and they shall be slaine before me: But how∣soever, our businesse is to compell you to come in, that is, by strong arguments, by reasoning with you, by perswading you effectuall to come in.* 1.29
* 1.30Therefore, consider these Motives:
First, you shall find rest to your soules, Come
unto me all yee that are weary and heavie laden, and you shall finde rest, Matth. 11.28, 29. Rest is that which every man would have: For Sinne is a wearinesse to the Soule, it wearies you with the guilt of it, with the taint and corruption of it, You shall find rest unto your soules, that is, if you were in me once, you should have your sinnes forgiven you. Which David magnified in Psal. 32.1. Blessed is he whose sinne is covered.
But you will say,* 1.31 this is a small mercy, you shall have your sinnes forgiven, will this move men to come in? who cares for forgivenesse of sinnes; if we should come and make offer to men, that they should be free from crosses and troubles, that they shall have present benefit, and honours, and riches, that were a motive in∣deed to bring men to Christ?
Thou foole,* 1.32 if thy sins be forgiven thee, shall not all misery be taken away?* 1.33 Is not sinne the first linke of the chaine? the first wheele that drawes on all thy miseries; If thy sinnes be for∣given, all thy miseries shall bee scattered,1 1.34 all those clouds shall be dispersed: Therefore the Scripture compares Sin to a Cloud: What hin∣ders good things from thee but sinne? When a mans sins be forgiven him, he shall have them in abundance; Be of good comfort, saith he, Thy sinnes be forgiven thee: Till then, a mans heart is never filled with comfort; but, as I said, it is clouded with many discomforts, sorrowes and perplexities; therefore they are compared to clouds, because they shal be dispersed as clouds:
when thy sinnes are forgiven thee, all thy life after is as a Sun-shine day, when all the clouds are scattered: Therefore, Be of good comfort.
2 1.35Againe, thou hast boldnesse by it; The Inno∣cent is bold as a Lion: thou art bold with God, For thou commest with boldnesse unto the Throne of Grace: and thou hast boldnesse, when thou hast to doe with men, when trouble and persecution comes, then art thou as bold as a Lion, when thy sinnes are forgiven thee.
3 1.36Againe, when thou commest to beare any affliction, it is nothing when sinne is forgiven; for sinne is the sting of affliction, and what is the Serpent when the sting is gone? Afflicti∣on is nothing, death is nothing; you see what they were to Saint Paul, imprisonment and death were nothing to him, because the sting was taken away. In a word, thou art a bles∣sed man, if thy sinnes bee once taken away: David saith, Blessed is hee whose sinnes are for∣given. When David looked round about, and considered who was blessed, he pitched on this, Blessed is the man whose sinne is forgiven. If some other had looked about him, hee would have said, Blessed is a rich man, a man in ho∣nour and dignity, in credit, and that hath health, he is a blessed man.
No, saith David, but hee is a blessed man whose sinnes are forgiven, whose iniquities are co∣vered, because such a man GOD sets himselfe to make blessed; for blessednesse is the heape of all good things. Now, who can give that
but God, who hath the command of all things? Can any but he cause all things worke toge∣ther for thy good? And if any thing be wan∣ting, thou art not blessed.
Againe,4 1.37 when thy sinnes be forgiven thee, God is made thine, he is reconciled to thee, for thy sinne is taken away; and when GOD is thine, thou art a blessed man; for he brings all good things, and hee is the Buckler that keepes off all evill, he is the Master of the Crea∣tures. Now, you know, the Master is he, who can rate the dogge when he fals on a Guest or a stranger, and it is onely the Master that can doe it. It is he that can rate any evill and sup∣presse it, thou hast him; therefore thou art a blessed man, and thou hast him by having thy sinnes forgiven thee; that is the great promise, that he should save his People from their sinnes, he needs say no more;* 1.38 when he saith, Hee shall save his People from their sinnes; for then he saves them from all trouble and misery in the world. Therefore, this may be a great motive, it was CHRISTS owne motive, when hee would invite men to come to him, he saith, Come un∣to mee all yee that are weary and heavie laden, and I will ease you: That is, thy sinnes, that are as an heavie burthen, shall be taken off of thee.
But,* 1.39 you will say, I feele no burthen of it?
No,* 1.40 but thou shalt finde it a burthen, when GOD shall set every man to beare his
burthen, when GOD shall charge it on thy conscience, and it is thy wisdome to have it taken off,* 1.41 though thou finde it not a burthen. I say, guilt is a great burthen, which will binde thee over to damnation.1 1.42 It is a great burthen when conscience is awaked.
2 1.43Againe, Corruption is a great burthen, for it wearies a man. Sicknesse is a weari∣nesse to the bodie; and Sinne is the same to the Soule, that Sicknesse is to the body. A sicke man is weary of every thing, weary of his bed, of his chamber, of his dyet, he is weary of sitting, of standing, for hee is sicke. So it is with every man that hath not his sinnes forgiven him, hee is weary not on∣ly of the guilt, but hee is weary of every thing. Put him in the best condition, he findes no rest, and in that hee is weary of every thing. That which they say of Folly, it may bee more truely said of every wicked man, that every condition is miserable to him, he is weary of himselfe, he is weary of every thing, he hath no rest.
Further, when thou art in CHRIST, he will give rest to thy soule, that is, he will take away the power, as well as the guilt of sinne, hee will heale thy sicknesse, and then the worst condition will bee pleasant to thee, thou wilt finde rest in a Prison, thou wilt finde rest in sicknesse, thou wilt finde rest in death, every condition, yea, the worst, will bee sweet unto thee; before, in the best
thou foundest none, for there was a restles∣nesse within, but when thy sinnes bee forgiven thee, thou shalt finde rest to thy soule.
Object.
Answ.
In what sense he would be understood, when hee affir∣meth the wil•• of Regenerate persons to be free.
Observ. 5. The order; first in Christ, and then New Creatures.
Hence learne.
Not to be discouraged from going to Christ for any defect, or im∣perfection that is in us.
Reason 2. From your union with Christ, to per∣swade you to good workes.
Doctr.
To bee in Christ, is the ground of all Salvation.
What it is to be in Christ.
What giving is.
Of what mo∣ment this uni∣on is.
Vse 1. Exhortation two-fold.
Those that have this uni∣on with Christ let them seeke to enlarge it more.
In what sense this is to be understood.
Object.
Answ.
How it may be done.
Five helpes to doe it.
Consider your misery with∣out him.
Labour more to know the Vertues and excellencies of Christ.
Be perswaded of his love to you.
Get experience of him.
Pray that the Holy Ghost may draw thee to Christ.
Object.
Answ.
Those that want this Vni∣on, let them seeke to get it.
In what this taking consists. In two Acts.
Motives.
Mot. 1. You shall finde rest.
Object.
Answ.
Forgivenesse of sinne makes a man blessed foure wayes.
In taking away that which is the cause of all mi∣series.
In giving boldnesse.
In taking the sting out of affliction.
In making God ours.
Matth. 1.21.
Object.
Answ.
Sinne is a bur∣then in two re∣spects.
As it brings a man under guilt.
As it is a sicknesse or disease of the soule.