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210 THE THIRD SERMO>T. [ACTS III. 2(5.
calls us to excite our resolutions against sin, and strongtlicn tlieni to avoid occasions to cut otl' the })rovisions of the llesh, to make it our daily task to war and strive against it ; and none conscientiously wait upon the word but something by every attendance is given out for the weakening of sin and setting tliem afresh against it. And then the sac- rament, that represents the death of Christ as the price of our dying to sin ; and it represents him as the pattern according to which we must be conformed, that we may know that our old man is crucified, and that we may renew our covenant with God, and our resolutions, and bind ourselves to more serious endeavours against sin. The Lord Jesus, after he had procured the Spirit, and this wonderful grace to turn us from our sins, hath appointed congruous and fit ordinances, whereby he may dispense this grace to us more and more. And as he sancti- fies ordinances, so —
[2.] Providences ; for we are threshed, that our husks may fly off. Wheretbre doth he chasten us sometimes, and very sorely, but to make us out of love with sin : ' The fruit of all shall be to take away sin,' Isa. xxvii. 9 ; and ' He chastens us verily for our profit, that we may be made partakers of his holiness,' Heb. xii. 10. By all these means we are sanctified, by ordinances and providences, and by the all-powerful grace of this Holy Spirit.
Thus I have opened the fourth thing, how the Lord Jesus doth turn us from our sins.
The uses we may make of this point are : —
I. Of information. It informs us : —
1. Of the vain hopes of the carnal, and such as yet live in their sins ; for at present they have no interest in him, and so living and dying will find him rather a judge than a Saviour, for the greatest part of their work is undone. We must be saved from the guilt and power of sin, and the latter is the proper sign of our recovery. We are 'jus- tified in the name of the Lord Jesus, and sanctified also in the Spirit of our God.' Christ did not purchase our salvation by piecemeal, nor can we receive it by piecemeal ; a whole Saviour we must have, or no Saviour. She was the true mother that pleaded against the dividing of the infant. They are true Christians, I am sure, who would have Christ undivided, who would have him ' wisdom, and righteouness, and sanctification, and redemption ; ' for if you take him in one respect and neglect him in another, especially the chief thing you should make use of him for, you do not take him at all. Therefore the carnal, that live in tlieir sins, are at present excluded from all claim to Christ.
2. It shows us what we should mainly seek in our prayers. Leave not the Iledeemer till he hath blessed you with his ])rincipal blessing. Our praters for tem])oral hai)piness are not so welcome to Christ as our prayers for sanctifying grace and power against sin. Natural sense will put us upon asking corn and wine and oil ; but the new creature saith. Lord, take away iniquity. Every man hath a sense of outward evils, and would fain be at ease ; but every man hath not a sense of sin, and an hunger and thirst after righteousness. Self-love will prompt us to beg exemption from trouble, but sin is the worst burden' to a tender heart. W^ien your children ask you for ai)ples and ])lums, and such things as are pleasing to their childish api)etite, they do not
Acts III. 2G.] the third sermon. 211
j^lcase you so much as when they desire you to teach them and instruct them in their duty, that they may not ofFeud God and you. Wlien you tusk temporal things of God, you do not sin, for God hath given a liberty to ask daily bread ; but when you ask grace, that you may be free from sin, that you may not offend God, or be a scandal to the gospel, this is most pleasing to God. When Solomon had asked wisdom, and not riches and honoui's, the thing pleased the Lord. These prayers are most acceptable to God, they will bring their answers with them ; then you set your Kedeemer about his proper work, for God ' sent him to l)less you, in turning every one of you from your sins.' Nay ; if you beg only for pardon, and do not mind the destruction of sin, you are no more willing to be saved than the devils are. Certainly the devils are willing to be saved from the wrath of God. Every ci-eature seeks its own ease, and they would be eased of their torments. Every one would have eternal life : ' Evermore give us this bread.' But you are un- willing to be saved upon Christ's terms, if you will not let him mortify your lusts, and submit to his healing.
3. If this be the Mediator's great blessing, to turn you from your sins, then it follows that those who have their corruptions most mortified are the best Christians. The Eedeemer hath been at work in their hearts, and they have most of the Mediator's blessing. He is not tlie bestCliristian that hath the most plausible gifts, that can with art and parts best perform outward duties, that hath the strongest memory, clearest apprehension, readiest elocution ; but he that hath a humble, mortified, holy, pure, and self-denying spirit ; for this is a more weighty point of Christ's undertaking, to make you holy, humble, and meek, than to furnish you with gifts, and make you free in speech. Again, he is not the best Christian that hath most fanatical raptures of joy, or pretended admirations of grace ; but he that is crucified to the world, and hath felt the power of Christ's death. Many who are not careful, watchful, and exact in their conversations, yet will pretend to live upon Christ, and think they need not be so scrupulous to be ti-oubled about their sins. These neglect the main end of Christ's coming, which was to turn every one of us from our iniquities.