Summary:

Includes Discourse of the Nature of Regeneneration; Discourse of the Word, the Instrument of Regeneration; Necessity of Regeneration; Discourse on the Cleansing Virtue of Christ's Blood; Discourse of the Efficient of Regeneration; and, Discourse of God's being the Author of Reconciliation.

Excerpt:

The apostle in those words, ver. 13, 'For whether we be besides ourselves, it is to God; or whether we be sober, it is for your cause,' defends his speaking so much of his integrity; though some men would count him out of his wits for it, yet he regards not their judgment; for if he were in an ecstasy, or 'beside himself,' his purpose was to serve God and his church, and therefore he did not regard the opinion of men, whether he were accounted mad or sober, so he might perform the end of his apostleship. The sense therefore of it, as Calvin renders it, is this: Let men take it as they will, that I speak so much of my integrity, I do it not upon my own account, but have respect to God and the church in speaking of it, for I am as ready to be silent as to speak, when my silence may glorify God and advantage the church as much as my speech; 'for the love of Christ constrains me,' ver. 14, for whom I am bound to live; and so he passes on to inculcate the duty of every man that bath an interest in the death of Christ. The love of Christ constrains us actively; the love wherewith Christ has loved us is a powerful attractive to make us live to him. It is the highest equity and justice that we should live to him who died for us.

Whence observe,

The true consideration and sense of the love of Christ in his death, has a pleasing force, and is a delightful bond and obligation upon us to devote ourselves wholly to his service and glory. There is a moral constraint upon the soul to this end: 'if one died for all, then were all dead,' then all were obnoxious to eternal death. Others (Vorstius, Calvin, editor) dislike this interpretation, and understand it not of the death to God brought in by the first Adam, but a death to sin and the flesh, procured by the second Adam, which death is spoken of Rom. vi. 2, 'How shall we, being dead to sin,' &c., and called 'a suffering in the flesh, and a ceasing from sin,' 1 Peter iv. 1. If one died for all, then all for whom he lied are dead, jure et obligatione, dead to themselves, that they might not be under their own power, but the power of him that died for them, and rose again. Since, therefore, we are dead to sin, we should take no care to maintain the life of it. And this seems, by the following verse, to be the true meaning of it: ver 15, 'And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' He has redeemed us by the price of his blood, that he might have us in his own power, as his own property, so that we are no longer our own masters, and have no longer right to ourselves. They ought to die to themselves, that they may live to Christ; it being fit they should live not to their own wills, or own honour, but to the glory and will of their Redeemer. It was to this end that Christ died, that he might have a seed to serve him, and live to him. It is ingratitude and injustice to deny him our service, since thereby we endeavour to frustrate the design of his coming. and the end of his death. Observe,

1. Self is the chief end of every natural man. 'That they which live, should not henceforth live unto themselves.' Implying that all men living, who are not under the actual benefit and efficacy of our Saviour's death, do live to themselves. The greatest distinction between a regenerate and a natural man is this, self is the end of one, and Christ the end of the other. The life of a natural man, and all the dependencies of it, is to gratify corrupt self, with the greatest detriment to his natural and moral self, the happiness and flood of his soul, but the life of a new creature, with all the dependencies of it, is for the glory of God and the Redeemer. This self-dependence, and a desire of independence on God, which was the great sin of Adam, whereby he would malice himself his own chief end, has run in the veins of all his posterity, and is the bitter root upon which all the fruits of gall and wormwood grow.

2. The end of our Saviour's dying and rising again was to change the corrupt end of the creature. The end of redemption, and consequently the end of the Redeemer, must be contrary to the end of corruption and the end of the first Adam. As Adam dispossessed God of his dominion to set up self, so does Christ pull down self to advance God to his right of being our chief end. It is called, therefore, a redemption of us to God: Rev. v. 9, 'For thou was slain, and hast redeemed us to God by thy blood;' redeemed us from a slavery under sordid lusts, to God as our end.

3. Therefore we must be taken off from ourselves, as our end, and be fixed upon another, even upon Christ, else we answer not the end of Christ's death and resurrection: 'He bore our sins in his own body on the tree, that we being dead to sin, should live unto righteousness,' I Peter ii. 21. And if the ends of our Saviour's death and resurrection be not accomplished upon us, the fruits of it shall not be enjoyed by us. The whole work of regeneration, and conversion, and sanctification, and the efficacy of the death of Christ in the soul, consists in these two things: a taking us off from self, and pitching us upon God and Christ as our end. The terminus a quo is self, the terminus ad quem is Christ. We are 'redeemed by the precious blood of christ from our vain conversation received by tradition from our fathers,' I Peter i. 18, even from our first father Adam. This is properly to set up no other gods before him, and to abhor the grossest idolatry.

4. It is highly equitable, that if Christ died for us, and was raised for us as our happiness, we should live to his glory, and make him our end in all our actions, and the whole course of our lives. The apostle uses this consideration as an argument, and as a copy and exemplar. As Christ died not for himself, nor rose again for himself, but he died for God's glory and our redemption, to vindicate God's righteousness, and justify us in his sight, and rose again to make it appear that he had done our business in redeeming us, and went to heaven to manage our cause for us, so we are to rise to keep up the honour of God's righteousness and holiness, and to justify Christ in our professions of him, and conformity to him in the design of his death and resurrection. It is a high disesteem of ourselves not to live to Christ, which is both a more rightful and a more satisfying object of our affections, who returns our living to him with a happiness to ourselves. By his dying he purchased a dominion over us; by his resurrection his dominion over us was confirmed, and thereby our obligation of love and service increased. He died as our surety to satisfy our debts, and rose as our Saviour to justify our persons; so the apostle, Rom. iv. 26, 'He was delivered for our offences, and rose again for our justification.' Therefore, as he rose to justify us, we must rise to glorify him. And indeed it is a great sign of a spiritual growth when we grow in our ends and aims for God.