righteousness of the law might be fulfilled in us in our nature for us who walk not after the slesh but after the Spirit and it 's sure we do walk after the Spirit if we mortifie our sins through the Spirit Fourthly the Apostle gives us another Argument in the words next following my Text Rom. 8.14 for saith he As many as are led by the Spirit of God they are the Sons of God for that is for this reason it must be so that if we through the Spirit mortifie the deeds of the body we shall live because we so doing are led by the Spirit which ever leadeth souls led by it to life as Satan leads souls that walk after him to death and our being led by the Spirit proves that we are the Children of the living God whose Children shall surely live the fountain of life will give life the best all life to his Children and those whom he makes his Children are therefore so made by him that they might live in him to him and with him for ever As Christ faith God is not the God of the dead but of the living so he is not the Father of the dead but of the living only of such to whom he doth and will give life all his Children shall have life from him he will be their life Fifthly Either we shall dye or live there is no middle between death and life but if we through the Spirit put sin to death if we mortifie it then we shall not dye because none dye but it is by sin as by the guilt so by the power of sin sin kills all who perish but if sin be killed in us we shall not be killed or destroyed by it He that slayeth his enemies shall not be slain by them He that mortifieth the diseases that seize on his body shall not by them be mortified in his body It may be said if we could mortifie sin so as never to sin more then no doubt we should live but Alas whatever we do against sin still we sin yea even continually one way or other A. But it shall not be alway so the day will come when you shall sin no more and in the mean time there is a party in you that sinneth not the Spirit sinneth not nor doth the seed of God in you the new man the new creature and if you through the Spirit do seek and are set upon a hearty endeavouring the death of sin then the sin that comes from you is rather to be look'd upon as from corruption remaining than from you because you have a contrary principle and the sin that flows from you is against your will as it is not the Palsey man that shakes his head or hand but the Palsey Rom. 7.16 If then I do that which I would not it is no more I that do it but sin that dwelleth in me should any one take your hand and smite another therewith against your will would you not say you did not smite him so your sin whose hearts are in truth bent against it is not accounted to you that it should prejudice you and hinder your attaining life but you shall live as surely as if you were wholly freed from sin and did never sin at all I know that speech of the Apostle may be hath been and is no doubt much abused by such who understand it not or use it to harden themselves to stop the mouth of conscience and of such who justly reprove them as it was wrested and misused by that Antinomian Maid who being ask'd how stolen Cloaths came to be in her Chest answered it was not I but sin that dwelleth in me But if that Scripture be rightly understood and applyed it is of great good use and it doth establish and confirm the present truth Sixthly The Apostle saith if God be for us who can be against us but if we through the Spirit make war to purpose against our sin then God is for us we are on God's side who is on my side who said Jehu whereupon one looking out at a window he bid him throw Jezabel down who was his enemy whereby that man shewed himself to be on Jehu's side so when we heartily seek to throw out and break the neck of that Jezabel sin that is within us which is enmity to God then are we on God's side and God is on our side he is for us if we are for him As he is cursed who helps not the Lord against the mighty so he is blessed that doth go forth against his sin that may be applyed to sin which is spoken of Babylon Ps 137. 2 last O corruption O lust which art to be destroyed happy shall he be who rewardeth thee as thou hast served us happy shall he be that taketh and dasheth thy little ones against the stones who seeks thy utter destruction In a word sin hath not dominion over those who mortifie it through the Spirit therefore they are under grace therefore they shall live through grace they are in the covenant of grace which is a covenant of life therefore they shall have life according to and by the covenant Application Use 1. LEarn hence a reason of that deadness that is upon the Spirits of men of professors too commonly how many have a name to live yet are dead and how many are under great deadness as to all holy duties all ordinances all good works reprobate or much like such who are reprobate to every good work Tit. 1. last speak to them call cry aloud and tell them this that is their duty shew it them by Scripture yet O sadness they have no life no heart to it you had even as good call upon a dead man to eat to drink or hear and do any thing you shall say to him Why what 's the matter with men that they are thus dead their hearts their consciences their wills and affections dead the cause is palpable their sin liveth lust is unmortified Know it whoever of you are under prevailing deadness of spirit to or in that which is good and your duty deadness of heart God-ward there is some lust or other that is lively in you seeing they shall live who do mortifie the deeds of sin And as for those who are dead at heart especially if they are daily so be it as to any good or as to joy peace and comfort let them consider whether it arise not hence the prevalency of some sin in them the death whereof they have not industriously sought through the Spirit Or if any are without the life of happiness by God's countenance shining upon them look well into thy self search and see is there not earthly mindedness worldliness love of the world pride impatience hypocrisie envy or some other iniquity unmortified and which through the Spirit thou seekest not the destruction of Or if any are born down with fear overcome with doubts concerning their living hereafter though this through temptation may be the case
ye live after the Flesh ye shall dye The Apostle doth not say they who live after the flesh shall dye But If ye c. he speaks home to their Consciences It is to be minded to whom this is spoken that may be known by observing to whom this Epistle was written Chap. 1.6 7. Among whom are ye also the called of Jesus Christ To all that be in Rome beloved of God called to be Saints By the way you may take notice of three things 1. The Apostle Paul wrote this Epistle not the Apostle Peter v. 1. though the Pope that great * As a Prophet was called a man of God and Timothy 1 Tim. 6.11 so Antichrist a man of sin 2 Thess 2.3 Or one made up of sin inward part very wickedness Ps 5.9 and his outward part also eyes full of Adultery hands full of blood c. man of sin that Gyant that Monster of iniquity doth pretend himself to be Peters not Paul's Successor yet we read not that Peter did ever so much as write an Epistle to any in Rome and some learned men prove by divers arguments that he never was there but Paul wrote this Epistle to them in Rome and it is expressed Acts last 〈◊〉 that there he dwelt and preached in his own hired house two years besides it is considerable Peter was the Apostle of the Circumcision Paul of the Uncircumcision and so of the Romans Chap. 15.15 16 Nevertheless Brethren I have written the more boldly to you in some sort as putting you in mind because of the Grace that is given to me of God that I should be the Minister of Jesus Christ to the Gentiles c. Secondly There are divers passages in this Epistle that seem to have been purposely exprest by the guidance of the Holy Ghost with respect to that great Apostacy he foreknew would be and have its chief seat in Rome which is the rather to be noted because some Jesuits make use of certain expressions in it uttered in commendation of the Christians then at Rome to defend their Sect and Party in their present wickedness though the Apostle do as much or more commend others to whom he wrote It is observeable in this Epistle the Apostle disputes largely concerning justification by faith without works whereas they now cry up works in justification and he by way of warning perhaps also of Prophecy tells the Romans Chap. 11. that if they continued nor in the goodness of God which they have not they should be cut off from being a Church of God as the Jews were and Chap. 12.3 I say faith he through the grace given unto me to every man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith Now of all men on earth no man doth or even can transgress that rule more than the Pope who boasteth himself to be infallible at least in his Chan and to have power to forgive sins to dispose of Kingdoms to dispence with the Law of God in divers cases and the like Oh how highly doth he think of himself above what he ought to think how far are such thoughts from sobriety would he think of himself according to the measure of his faith must he not think himself among the meanest if not the lowest of those who make any profession of the name of Christ Ag. Ch. 13.1 Let every soul be subject to the higher powers viz. Magistrates Civil Rulers it 's not said let all but every soul yet that great Antichrist would have the highest powers on earth subject to him and he saith they are or ought to be so he exalts himself above all that 's called God 2 Thess 2.4 I shall add only that one place more Chap. last 17.18 Now I beseech you Brethren mark them which cause divisions and offences contrary to the Doctrine which ye have learned and avoid them for they that are such serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple Who are they that cause divisions and offences contrary to the Doctrine of the Apostle more than they at Rome and their fellow Idolaters enemies of the Cross of Christ who do more manifestly than the generality of that sort of men serve their own belly and who by good words and fair speeches as by other means do more grosslly deceive the hearts of the simple Thirdly observe the Apostle doth not in the dedication or superscription of this Epistle say to the Church which is at Rome as in other Epistles he saith to the Church in such or such a place but he saith in that first Chap. 6.7 v. To all that be in Rome beloved of God called to be Saints He doth not so much as make mention of a Church at Rome much Iess doth he speak of it as the Mother and chief Church much less doth he once mention or direct his Epistle to a Pope there No nor doth he give the least hint of Peters being there or to be there which most probably he would had Peter ever been Bishop of Rome as Papists conceit But saith he to all c. called Saints as the Greek hath it not called to be but called Saints or Saints by calling though now they at Rome Canonize persons for Saints after they have been long dead and speak as if there were no Saints on earth being conscious perhaps to themselves that they are far from being such yet at Rome in Paul's time there were called Saints who were beloved of God to these the Apostle directed and sent this Epistle and therefore to these he speaks in my Text. If ye beloved of God called Saints live after the flesh ye shall dye It may seem strange he should speak of dying to such as these but the Spirit of truth who guided the Apostle in his writing is the great teacher and well understands himself and to dislike that which was written by the Spirit is no small evil Nor is it strange that the Apostle should thus write to such considering how he expresseth himself with an If If ye live after c. as it 's no way improper or unfit to say to ungodly men in general if ye repent if ye believe ye shall live ye shall be saved No more hath it any unfitness in it or strangeness of speech to say to believers If ye live after the flesh ye shall dye As there are conditional promises to unbelievers so conditional threatnings to believers and hereby it appears were that Apostle here to Preach as once divers would not like his preaching for there are who love not to hear but cry down such Doctrine The Doctrinal proposition which I am to Discourse upon is this D. That if any whoever they are do or shall live after the flesh they shall dye whatever their priviledges or enjoyments are
hear or feel or something that you think of whenever lust stirrs there is something which administreth occasion to it or whereby it takes occasion what that is must be noted and being known it must be avoided If it be your looking on any thing you must turn away your eye if it be your hearing any thing you must stop your ear thereto as soon as may be except it be such a thing as you are bound in duty to hear for sin takes occasion sometimes by that which is good even by the Word of God it self as the Apostle faith Rom. 7.11 Sin took occasion in him by the Commandment sin took occasion in those that heard Stephen Preach though he spake in the Holy Ghost to fill them with madness and cause them to stone him Acts 7.54 When they heard these things they were cut to the heart and they gnashed on him with their teeth Sin took occasion oft in those that heard Christ to work the more enviously and maliciously against him therefore I say when any thing you hear stirrs your corruption turn away your ear unless it be that which you ought to give ear to and if it be any thing you are thinking of that kindles any lust in you by all means divert your thoughts to something else except also it be a thing whereof it is your duty to meditate and then other means is to be used or an other time more fit is to be taken for those thoughts The same may be said of place and company or any thing else which awakens your sin and calls it forth put it away speedily or turn from it take away the fuel that the fire may go out as Christ saith cut off your right hand your right foot pluck out your right eye if it offend you if it cause you to offend if it draw out your corruption divorce your selves be sequestred from it whatever it be how dear or near soever it be to you and as Solomon saith look away from the wine when it 's red in the cup when thou beginnest to be so pleased with it as to have thy appetite too much raised and set on edge by it 3. When corruption any way acts in you then should you call to mind something of the Word of God which is most proper and fit something that the Scripture speaks against it or concerning the evil of it or that which will follow upon it if you give way thereto This hath been and will be found a very notable help in mortifying any present motion of sin a seasonable remembrance of some suitable Scripture hence saith the Apostle 1 Cor. 10.1 Moreover brethren I would not have you ignorant c. v. 6. these things were our examples to the intent we should not lust after evil things as they also lasted c. and oft when he speaks against any sin he minds them of some Scripture saying Let your conversation be without covetousness and be content with such things as ye have 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 me and Rom. 12.19 Dearly beloved avenge not your selves rather give place unto wrath for it is written vengeance is mine and I will repay saith the Lord by which and other like places we are taught this when we feel this or that lust moving in us to call to mind and give our selves seriously to ponder on some Scripture that hath an aptness for the quelling of it Fourthly At all times when any evil affection breaks out or lust bubles up thoughts concerning God are a great help to the subduing thereof if they are with seriousness It may be when Joseph's Mistress tempted him he might at first find some stirring in himself not good but he mortified it by remembring God for first he thought of God e're he said how shall I do this and sin against God God saith of those who are carried away by their lusts they have forgotten him because the living and prevailing of their sin ariseth from their forgetting him Jer. 13.25 This is thy lot the portion of thy measures from me saith the Lord because thou hast forgotten me and trusted in falshood how came they to trust in falshood because they remembered not God and his faithfulness Jer. 18.15 Because my people have forgotten me they have burnt incense to vanity and they have caused them to stumble in their wayes from the ancient paths to walk in paths in a way not cast up to make their Land desolate a perpetual hissing Thoughts concerning Gods Majesty loftiness Almightiness jealousie omnipresence or his filling Heaven and Earth all places with his presence his all seeing eye his holiness and other his properties and attributes are an excellent means to curb a lust and give it a deadly wound to quench the fiery motions of sin as with water Find me a place said one when tempted where God sees not or is not then will I yeild Jam. 5.9 Grudge not one against another brethren lest ye be condemned but how shall we stop our hearts when they begin to grudge against a brother it follows behold the Judge standeth at the door as if he had said remember the holy just Lord is near he seeth he heareth he stands at the door of your heart and looks in for it s alwayes wide open to him and he will judge righteous judgement e're you are aware he 'l be upon you even now already he is at the door Fifthly You should go to God if it may be especially if corruption stir very much then it 's exceeding good speedily to get alone and fall down before the Lord and spread thy heart before him as Hezekiah did Rabshekahs railing letter and lament and say behold Lord see in mercy and pity to me see what a heart I have how it needs thy grace see how my corrupt nature works and so cry out for help as Jehosaphat when the Assyrians surrounded him thinking it had been Ahab's Chariot 2 Chron. 18.31 Jehosaphat cryed out and the Lord helped him and God moved them to depart from him when we cannot get alone and in all ordinary cases it 's good to lift up the heart to God with an inward sigh and groan heart sighs and groans have very much in them to mortifie a stirring lively lust when the soul sighs inwardly O wretched man that I am that sin thus remains thus works in me Lord deliver me Some say every sigh fetcheth a drop of blood from the heart I may say every hearty sigh fetcheth a drop of blood from the heart of sin if it be for sin but we must not only sigh because of the present working of corruption and ask the death of that but also sigh because of the spring whence the evil stream flows and beg the drying up of that the pulling up the root and killing it as