if you find your own spirit dead in you and Christs spirit quick and lively in you And this you shall know also by your affections That is if you have other affections both to God and Christ to holiness and to the Saints then you had before it is certain you have the spirit for this is that which followes the spirit for when the sanctifying spirit comes into the heart of a Christian it works another kinde of love in a man then a man naturally hath and again it makes a man live another kind of life then he did before Thus it was with Paul in 2 Gal. 20. I live but not I but Christ in me That is there is a proportion and likeness between the life of a Christian and Christ. That is when the spirit enters into the heart Then it will begin to put off the old man and to put on the new man it will put off their own power and strength to good and put on Christ onely Yet mistake me not I say not the substance of the soul is changed for the soul in substance is the same as it was before But here is the difference when the spirit comes it puts new qualities and habits unto it it alters and changes the disposition of it it gives it that sense which before it felt not and the sight which before it saw not hence it is throughly changed in regard of the qualitie and disposition of what it was and yet in substance remains the same as for example put iron into the fire the iron is the same it was in substance before it came into the fire but now it hath another qualitie it was cold and stiffe and hard and unpliable but now it is hot soft and plyable and this change is throughout in every part of it and yet it is iron still So it is with the spirit when it comes into the heart of a Christian he mingleth and infuseth spiritual life into all the parts of the soul and therefore it is said if the Spirit of Christ be in you the body is dead as touching sin but the Spirit is alive That is he is like a tree that wants both sap and root or as a man that is dead that wants a soul he is now dead whatsoever he was before Therefore examine if this thorow and great change be you see then what death there is in you to sin and what life unto holiness I call it a thorow and great change because a little one will never bring you into such a frame as to be fit for Heaven And again the Apostle cals it a great change in Rom. 12. 2. Be you met amorphosed That is throughly changed new moulded again In the 1 Cor. 3. You are saith the Apostle changed from glory to glory and therefore consider that every change will not serve the turn but it must be a great change the changing of Christs spirit for your own spirit which if you have then shall you come out of every affliction every difficulty like gold out of the furnace like cloth out of the die of Lions you shall be made Lambes of Serpents Doves Therefore see if this change be in you or no. If this change be in you Then when your old guest that is your old lusts shall come and find that their old companions be cast out of doors and that the soul is swept and changed they will not stay but seek abiding elsewhere And on the contrary if your opinions of sin be the same if you have the same lusts reigning in you if you use the same evil company and have the same haunts that ever you had you have not the spirit And so long as you remain thus do you think that Christ will come and sup and dine with you And yet you will not erect a building for him in your hearts Therefore if you would have Christ and the spirit labour to get holiness The fourth sign whereby you may know whether you have the spirit is this If it be but a common spirit you shall find that it will do by you as the Angels do by assumed bodies They take them up for a time and do many things with them to serve their own turns but they do not put life into them So in like manner examine whether the spirit makes you loving men or no. That is when the sanctifying spirit shall joyn with the soul of a man it will make him do sutable things and brings forth sutable actions The body is dead without the soul so the soul hath of it self no spiritual life to good without the spirit Therefore that which Paul speaks of unchaste widowes that they are dead while they live so I may say of every man that hath not the Spirit they are dead men dead to good to grace to holiness I say there is no life without the Spirit Men are not living men because they walk and talk and the like but they are living men that live in the Spirit and by the Spirit And on the contrary there is no true life neither are men to be esteemed living men that want the spirit Now the difference between the assumed bodies and the bodies which have the souls joyned with them are these By the examinnation of which it will appear that the most men which think they have the spirit are deceived with the common spirit That is beause they do the actions of assumed bodies The first property of an assumed body is this we have but an assumed body of grace and holiness when in the practise of life we take unto our selves the things that are evil and leave the things that are truely holy and good I do not say when I hate good but when I prefer evil before good setting it at the higher end of the Table and serving it first and attending on it most That is when holy duties become troublesome and wearisom unto you when it goes against the hair as we say that they crosse our nature and yet you will not crosse it for the love of Christ when it is thus with you whatsoever you think of your selves you have not the sanctifying spirit but a common spirit without life The second propertie of an assumed body of grace is if you have it not in a feeling manner The sanctifying spirit works a spiritual sence and taste in the soul. That is if you have the sanctifying spirit then holy things will have a good taste it will be sweet unto you it will purge out that which is contrary to the growth of the inward man On the contrary the common spirit will never make you to taste grace as it is grace or because it is grace That is grace will not be a daintie thing and it will be without a good savour therefore examine what taste of good you have whether you can relish grace or no if not you have not the sanctifying Spirit but an
some a shorter time if thy soul have drooped been afraid to be utterly cast away if thou hast found thy self in a lost estate then is thy case good for this goes alwayes before that insulting faith that triumphs against all condemnation If thou hast not found this but hast gotten faith without it then dost thou speak peace to thy self before God speakes it and it is all one as if the Israelites should have looked up to the brazen serpent before they had been bitten with the fiery serpent in the wilderness who had been never the better not finding indeed the need thereof as those that are stung and troubled with fin do Many are driven to believe because they are convinced thereof in their judgement and the example of others they think would shame them else But that is not enough thou must find thy self throughly awakened for thy sins and feel thy self lying under the wrath of God and lost as it were in thy self before thou canst truly see the need of a Saviour and look up to him effectually Secondly If thou hast obtained this absolving quitting and triumphing Faith then after this spirit of bondage thou hast found the spirit of Adoption spoken of in the same place Rom. 8. 15. for before thou hast been bitten with thy sins the Devil and thine own conscience thou canst not receive any true comfort But when thou once findest in thee nothing but matter of condemnation art driven quite out of thy self then the spirit with the Gospel opens thy heart and inlargeth it to rejoyce and draw stronger consolation from the Gospel then the law could bring condemnation So that if thou hast found the spirit of grace and comfort calming thy minde and purging thy conscience and so sealing thy heart and giving thee som assurance that thy sins are forgiven thee then is thy estate good assure thy self nothing in the world could do this but the spirit of God Ask therefore thine own soul if thou hast in any small measure in truth found thus then hath God begun this triumphing Faith and set it up in thee Thirdly If thou hast this Faith then art thou united unto Christ and hast fellowship with him thou art then knit to Christ as a man to his wife in a mariage bond for thou must know that Christ is the believer in a spiritual and mystical manner Rom. 8. 1. We first are in Christ that is when we once come to believe and then Christ is in us as it is vers 10. when his death kills the body of sin in us and Iohn 17 21 23. I in them saith Christ and they in me which shew as in divers other places in like manner that there is then an union which is an inâ—allible note that floweth imediately from the grace of faith once begotten wrought in any poor soul 1 Ioh. 1. 3. They have fellowship with Christ and with the father through Christ if thou hast this faith then is there a bond that knits thee to God above all other in the world and without this thou canst challenge no Salvation from Christ. let every one therefore examine if he have such a Faith in him by which he may know whether he finde Christ in him or himself in Christ and so a blessed fellowship between them and this thou mayest know if thou findest not the world and sin working and reigning in thee but the spirit of Christ having the rule and dominion in thee Christ he is the ruler and governour of his Church and children O blessed man that hast this O blessed habitation to dwell in Christ to be ingrasted and have an happy being and fellowship with Christ. This discovers abundance of false faith in most men in the world that dream and think to be saved by Christs death on the Crosse now ascended and being in heaven c. But if this be all the wickedest heart in the world that knows of this may say as much but here is the disfence that cuts the thread the sound believer hath further the spirit of Christ to kill sin in him he hath also Christs blood in him that is the worth and merit thereof taking away the guilt of sin and purifying his conscience which he findes by the peace of it He hath also the virtue of Christs Resurrection in him to raise up his dead heart Paul desired to know nothing but Christ crucified by an inward experimental knowledge and feeling of the power thereof Also as Christ is now in heaven making intercession for him so he hath his spirit in him to teach and assist him to pray for pardon of sin and strength against the world and the Devil and that remnant thereof inbred corruption that still remains in him Try thy self for this and if thou find it in thee go on thy mariage bond here shall be broken and soul and body separated by death yet shall thy blessed union with Christ never be broken but though thy body happen to lie in the dust for a time yet shall it one day be raised up again and united to thy soul and both conjoyned to God to live with him in glory forever Fourthly If thou hast this insulting and triumphing faith then thou art a devoted and consecrated man to God and Christ to serve God in righteousness and true holiness all thy dayes hence all believers are said to be Saints that is sanctified and set apart to God dealing with worldly things not with hearts set upon them but using them as if they used them not even with holy affections and hearts consecrated to God and Christ hence also is it that they are called temples to God set apart to their Redeemer by Baptism and Profession But do those that think they have this faith thus carry themselves this belongs to every man and woman we must not be devoted to the pleasures of this world but keep our hearts as men devoted to God and Christ even in our recreations We must have a special care we destroy not this Temple by prostrating our selves to base lusts try thy self for this and though none can do this as they should yet are all to labour and endeavour it He that hath this assurance to be able to challenge and triumph over his enemies in Christ must be the most fearful man in the world not as doubting of Gods favour but in being afraid to sin against God and to offend any of his Brethren which if thou dost thou shalt be the stronger in this triumphing faith Examples hereof we have throughout the whole Scriptures in all Gods children when they were once effectually called whose carriage I pray mark what it was Luke 19. 8. Zacheus made restitution abundantly when his faith had embraced Jesus Christ again Act. 17. Those that had used unlawful A â—s when faith once entered they burnt their books lest they should draw away their hearts and infect and hurt others they so hated their sin and
what abundance of peace and wealth is for even these things we most esteem but this is not the thing for here we need no exhortation Secondly Spiritual mercies those are they we do not hunger after we are backward enough to desire them and therefore we have so few of them Therefore that which I must press upon you is to desire earnestly these spiritual mercies if you desire them much you shall have much of them for you must know before you have them God will teach you to know how precious they are for if he hath commanded us not to cast pearls before swine he himself will not cast the riches of his mercy before those that prize and regard them not As for instance forgiveness of sins and reconciliation with God this is a spiritual mercy this if you would hunger much after you should have it yea and according to the measure of your desires but when you prize it not that is it which keepeth it back you may say the like of all other mercies therefore prize them much that is be sensible of your misery without them call your sins to remembrance go over them summe them up and let your hearts stay and dwell upon the meditation of them give not over till you be touched with them and do this often we might be more humbled if we would take pains with our hearts but we slight it and do it overly as being an exercize needless and tedious but do it not so lâ—bour to get a sense of your sins that will make you prize the mercies of justification and reconciliation for this cause many thousands misse of the forgiveness of their sins it is not a thing they esteem much they do not strive and contend with God for it as a matter of such great moment whereas it is the preciousest mercy of all other it is the immediate door that openeth into the favour of God which is the cause of all other mercies and then no good thing can be withholden from you foâ— it is your sins that keep good things from you now if your sins were taken away what need you fear either diseases or death or revilings and disgraces for your profession or imprisonment or poverty if you had the forgiveness of your sins you might enjoy the prosperity you have freely and as for crosses either you shall be freed from them or else they shall be as serpents without a sting or as great bulks without burthen and weight this you should have if you had the forgiveness of your sins consider all this labour to sâ—t a price upon it and so for â—ll other mercies work your hearts to this to esteem the Mercies of God Again labour to see an excellency in them The same as I said of forgiveness the same may you say of love or of patience see the preciousness and excellâ—ncy of them the more you prize them the more you shâ—l have of them If you could beg for forgiveness as for life if you could reckon other things but as dross and dung in comparison of that as Saint Paul did which was nothiâ—g but the forgiveness of his sins you would be sure to have these mâ—râ—iâ—s but men do it not men live in prosperity in health and wealth and abundance of all things and such mercies as these they regard not forgiveness of sins reconciliation the gospel of Christ this they despise but we should prize these even then when they are nakedly propounded to us The reason we do it not is because we have not the sense of our misery What careth the innocent man for a pardon What careth a whole man for a medicine Mercy is the medicine of misery labor therefore to be sensible of your misery that you may partake of this mercy All the promises runne upon this condition all that are weary and heavy laden shall find rest Math. 11. The more weary any man is the more rest he shall have and so again the poor saith Christ receive the Gospel the more poor he is the more he shall receive and so he that hungreth and thirsteth after righteousness shall be filled the more you hunger and thirst the more you shall be filled In a word the more you desire the more you shall have The reason you have not these mercies is because you desire them not or else your desires are not strong for strong desires would bring forth strong endeavours and these would take spiritual mercies by force as it is said of the kingdom of heaven that it suffereth violence even so these violent desires would extort it from God by an holy earnestness A 2d way to be made partakers of the riches of Gods mercy is to believe them Adde to your desires a belief for believing is that which openeth the hand of God to give and openeth your hearts your hands to receive put but these two together to desire the mercies of God and to believe that God will give them and then open your mouthes wide God will fill them This I shal manifestly shew from these folowing places of scripture as we finde them often Go thy way thy faith hath made thee whole when Christ bestowed any mercy upon men that is added in the Gospel thy faith hath done it thy faith hath made thee whole if they were forgiveÌ„ they might thank their faith for it as it is the instrumental means to obtain the mercies of God the more faith the more mercies for we shal alwais find that by faith men obtained mercies and the want of faith missed them It is certain God is a merciful God you should finde him so if you could believe him to be so for the believing that he is merciful makes you partakers of the riches of his mercy because it is his pleasure to put it upon that condition he might have put it upon other conditions but this is his pleasure to say if you believe you shall have these and these mercies for faith knitteth us to him faith makes us to know him and makes us give him the glory of the mercies we have faith ascribes it wholy unto him it makes it every way to be his work faith makes us righteous now the righteous obtain mercy this faith is imputed for righteousnes God reckoneth every man the more righteous as he aboundeth in faith therefore the way to fill your selves with the riches of Gods mercy is to believe much and as you grow in faith so you shal grow from mercy to mercy if Christ could say to us as he did to the woman O woman great is thy faith we should be sure to have great mercies my meaning is this that beleiving is nothing else but this To be perswaded that God will be kinde and favourable to you that hispromises belong to you that he will pardon your sins and receive you into grace and favour with him that he loveth you and is your friend that he is ready to bestow
of those that perish though he be rich in mercy yet his mercy contradicteth not his libertie he hath a libertie to do what he pleaseth having a soveraigntie over all creatures he is free to chuse more or fewer to his kingdom as he pleaseth and to exercise his severitie as he will Lastly in that it is said hee reapeth where he doth not sow I answer he doth not reape where he doth not sow and therefore in that he sheweth not himselfe a hard master for there are none condemned for more then is revealed to them the Gentiles that had no more then the law of nature revealed to them they are condemned for no more but for the breach of the law of nature If the Gospel never came amongst them it shall never be required at their hands And so the Jews those amongst them that had no more but the old testament made known to them shall never be condemned for rejecting the Gospel but for the breach of that law which they had So Christians as their means have been more as their light is more as more truth hath been revealed to them so God will require more at their hands as he soweth more seed so he will look for a greater Crop at the harvest amongest Christians those that are ignorant if there be no fault in themselves he will not punish for that they know not his will A Second answer to this is that there is a great difference if we consider the manner of Gods shewing mercy for First the primarie intent of God was to shew mercy to all the creatures to men and angels both now the execution of his wrath came in by the way as it were and by occasion that when his mercy took no place then there was a place found for his justice First he began with mercy he set the angels in a hapy condition Justice now came in when his mercy took no place so to mankinde he first began with mercy and set him in a happy estate if mercy might have taken place there had been no room or his wrath for as we say of bees that naturally they give honey they sting not but when they are provoked so God naturally propensely and readily sheweth mercy to the Creatures he never exerciseth his wrath but when we offend him by our words or works Thirdly You must consider that God is exceeding rich in mercy in that he offereth mercy to mankinde it lieth manifested to all if they will not take it it detracts not from his mercy now all mankinde hath had mercy manifested to them it lyeth open to them if they take it not it is not because he is not rich in mercy but because they will not accept it Fourthly He is merciful even to evil men to them he declareth the riches of his patience and long suffering to bear with them from day to day to feed them to cloath them to preserve them and yet they make conscience of nothing their lives are a continual rebellion against him is not here therefore a great deal of mercy manifested Doth he not as the Apostle saith bear with much patience the vessels of wrath fitted for destruction Last of all put together the manner of the execution of his wrath and of his mercy and you shall see this difference look what wrath there is executed in the world and you may thank your selves for it The congregation of Corah the text saith Numb 16. destroyed themselves Mercy is not so that cometh from God the day spring from on high hath visited us Luke 1. Thy Destruction is of thy selfe oh Israel saith the Prophet but we may thank him for his mercy the wages of sin is death that cometh as our due debt but the guift of God is eternal life that cometh freely Again the justice of God is but even measure the just wages of an hireling just no more then our sins deserve but the mercy of God runneth over the brink as a mighty sea over his bounds so doth not the other therefore his mercy is exceeding great conclude it therefore and set it down in your own hearts be perswaded of it your selves and be ready to glorify him before the sons of men Last of all the use of this point shall be this that if it be the glory of God to be merciful then labour to imitate his mercy for every excellent thing that is glorious is worthy to be imitated therefore imitate God in this so the scripture would have us be you merciful as your heavenly father is merciful and so again Col. 3. as the elect of God put on tender mercy that is if God be merciful be you merciful likewise and so Ephes 1. forgive one another And why as dear children be you followers of God c. he is so therefore be you so make this use therefore of Gods being merciful be you merciful as he is merciful that is consider the miseries of others and wherein you may be helpful to them and be ready to shew them mercy upon any occasion As it is the glory of God to shew mercy so as Solomon saith it is the glory of a man to passe by an infirmity that is to passe by the faults of others to shew mercy to them to forgive them and not to take things in the worst sence this is acceptable to God for mercy pleaseth him far better then Sacrifice all the duties that you perform to God though you serve him in all the parts of his worship yet put these and shewing of mercy unto men together and he esteemeth mercy to man before all for Isay 58. 6. when the people had fasted and performed those duties to the full yet notwithstanding God makes this exception Is this the fast that I have chosen is it not to break every yoake to relieve the oppressed to shew mercy c. therefore my brethren be readie to shew mercy for in so doing you shall imitate God that is it which indeed makes you good men every man would be a good man now goodness standeth in this to be merciful for goodness is but a relative terme and it standeth in conformity with the chiefest good So carry your selves therefore that you may be counted good men that you may have a good eye which is nothing but this to be ready to do good to those whom you see in miserie herein your goodness consisteth all that you do without it is not accepted whatsoever goodness you do unto men if it be without mercy if it proceed not from that as it is said of love if you give your body to be burned and yet have not love it is nothing So it may be said of mercy God acaccepteth of no action that you performe unlesse it come from mercy labour therefore to have a mercifull heart that so all your works may come from a good principle for actions are not good except they come from some grace
Thus Sampson by the power of the spirit had power to use his strength And in the Acts 4 32 it is said that the Apostles spake boldly That is they had power for you must know that there may be habits of grace in the heart and yet want of power but when the spirit comes then it puts strength in the inward man to do Thus it is said that the spirit came upon Saul and he prophesied That is he was able to do more then before he could do and yet know that you may have true grace and yet now and then for the present want action that is power to do yet is but then when the spirit seems to absent it self from the soul and this was that which the Apostle speaks of Heb. 12. 12. Brethren you have forgotten the Consolation That is your spiritual strength may lie hidden dead and forgotten but the spirit will return and then you shall finde good again The fourth way whereby the spirit strengthens grace in the soul is by giving efficacie and power unto the means of growth which is a special advantage for strengthening of the inward man for as he sets up the building and furnisheth the Roomes and gives power unto the soul to use them so that which makes all these effectual is this when he gives power and efficacie unto the means that are for the strengthening of the inward man Now you know that the word is the onely ordinary means to work new habits and qualities in us that is to câ—lâ—…s and beget us into Christ but if the spirit should not add this unto them namely efficacie they will never beget us into Christ Therefore this is the means to make all effectual that is it gives a blessing to the means of grace The word alone without the spirit is as I told you as a scabberd without a sword or bâ—t as a sword without a hand that will do no good though you should stand in never so great need therefore the Aâ—ostle joyns them together in the Acts 20. he cals it the word of his grace that is the spirit must work grace or else the word will nothing avail you Again prayer is a means to strengthen the inward man but it the spirit be not joyned with it it is nothing worth and therefore the scripture saith Pray in the Holy Ghoâ—t That is if you pray not by the power of the Holy Ghost you will never obtain grace or sanctification The spirit is unto the means of grace as rain is unto the plants that is as rain makes the plants to thrive and and grow so it is the spirit that makes the inward man to grow in holiness Therefore it is the promise which God makes unto his Church in Isai. 44. 3. He will pour water upon the dry ground That is the heart which was before barren in grace and holiness shall now spring up in holiness and grow strong in the inward man and this shall be when I pour out my spirit upon them Therefore you see how the spirit doth strengthen grace in the soul by setting up the building of grace in the soul and then by furnishing the Roomes with new habits and qualities of grace And then by giving power unto the soul to use those habits And then by giving a blessing unto all the means of grace The use of this stands thus If the spirit be the onely means to strengthen the inward man then it will follow that whosoever hath not the Holy Ghost hath not this strength And whatsoever strength a man may seem to have to himself if it proceed not from the spirit it is no true strength but a half and counterfeit seeming strength For a man may thus argue from the cause to the effect That that is the true cause of strength must needs bring forth strong effects And on the contrary That which is not the true cause of strength cannot bring forth the effects of strength so that no natural thing can bring forth the strength of the inward man because it wants the ground of all strength which is the spirit And therefore you may have a flash or a seeming power of strength such as the foolish virgins had in Matth. 25. which seemed to be strong in the inward man but it was but a feigned strength because they had not the spirit It is the spirit that must give you assurance of salvatiâ—n and happiness And I have chosen this point in regard of the present occasion the receiving of the Sacrament before which you are especially to examine your selves whether you have this or no which if you have not then you have neither strength in the inward man nor any right or interest unto Christ. for I may well follow the Apostles rule It is the sign of those that are Christs they have the spirit In the 1 Cor. 2. 10. The spirit searcheth the deep things of God which he hath revealed unto us by his spirit And in the Ephesians 1. You were sealed with the spirit of Promise and in the Rom. 8. That they should be raised by the spirit which dwelleth in them and again As many as are led by the spirit of God they are the sons of God Thus you see that it stands you upon to examine your sâ—lves whether you have the spirit but above all places there are 2. places which prove the necessitie of having the spirit The one is this place which is my Text That you may be strengthened by the spirit in the inward man and the other place is that which Saint Iohn hath in the 1 Iob. 3. 14. By this we know that we are translated from death unto life because we love the Brethren That is if we be united in the bond of love that is a sign that we have the spirit and having the spirit it is the cause that we are translated that is changed we must be changlings from sin to grace before we can be saved Therefore examine what effectual spiritual strength you have what spiritual love there is amongst you And so accordingly you may judge of your estates whether you have any right or interest unto Christ And that I may help you in this thing I will lay down some signs by which you may know whether you have the spirit or no. The first sign whereby you shall know whether you have the sanctifying spirit or no is this if you have the sanctifying spirit you will be full of fire That is it will fill you with spiritual heat and zeal now if you find this in you then it is the sanctifying spirit and therefore Iohn saith of Christ in Matth. 3. That he will baptize them with the spirit and with fire That is he will baptize them with that spirit whose nature is as fire that will fill you full of spiritual heat and zeal and therefore it is said in Acts 2. that they had tongues
so is bound over by sentence of condemnation to suffer for it Or else in foro conscientiae in the court of Conscience as here before God and it is nothing else but to have a Conscience guilty of sin and for that to be judged of God to Eternal punishment even to be separated from the Love of God in Christ for ever and ever And all this presupposeth a guiltiness for sin that justifies the Judgement of God in regard of the just sentence of condemnation Now who shall make the true believer guilty before God being once in Christ The answer is made by the Apostle There is not one that can Now for the second thing observed namely that those which come to believe while they were in a state of Nature and under the curse of the Law were in an estate of condemnation This is proved Eph. 2. 3. Among whom we also faith the Apostle had our conversation c. And were by nature the children of wrath as well as others As he also telleth those beleeving Romanes Rom. 6. 17. Of this their own conscience is witness against them The Law of God is the bill of inditement God the Judge the Devil the executioner and hell the prison from whence it is impossible to escape until they come soundly to believe in the Lord Jesus For the third When a man hath this blessed grace of faith and begins to lay hold on Christ he is not to think himself safe and that he is secured from all that will seek his condemnation For the Devil will do what he can still to winnow all goodness and grace received out of him That nothing may remain but chaffe And therefore it is we are taught in the Lords Prayer after forgiveness of sins to pray against temptations Though thy Sinns be pardoned by the bloud of Christ upon thy believing yet there is one that seeks to break the force of thy faith and so to bring thee to destruction And therefore it is he is called the accuser and destroyer Rev. 12. 10. so that thou must look that though thou hast got out of his paws yet he hath many wayes whereby he will labour what he can to bring thee back to condemn and destroy thee As first he will lay unto thee the wrath of God to drive thee to despair as he would have done Iob who was brought to sore tryals discovered in passionate speeches 2. The curse of the Law is inforced against thee to make thee think thy obedience to be so poor as God will not accept thee 3. Want of faith is another of his suggestions and for this he will alledge the condition of the Gospel and tell thee that thou dost not believe and so art not onely under the curse of the Law but the Gospel also 4. The sins of thy conscience that he will buffet thee with perswading thee that such a sin is not pardoned or pardonable 5. He will muster up the world where he hath many Troops following him to choak the Word and quench the grace of God that is in thee Lastly He will fear thee with the grim and dismal look of that last enemy death and put thee under fears of never being able to undergo it Now for the fourth circumstance That though with all his power cruelty and subtilty as before he doth assail yet a true believer he shall never be able to prevail against and that first because a true believer his debt is paid by the death of Christ Who shall condemn faith the Apostle Christ is mighty and strong None for faith hath a hand that layes hold on Christ so that if Christ perish he may else not And that First Even because Christ hath died for him and the strength of the Apostles reason stands thus A man in debt if his debt be paid he is not in danger of the Law to be condemned for it so there is not one farthing that God can in his Justice demand at a Believers hands for it is paid by Christ. There is a double debt indeed he hath but if both be paid for him the Law shall not condemn him The First is the debt of obedience to the Law God hath required of every child of Adam to obey and keep the whole Law and he hath not done it therefore there is a debt unpaid by him The Second debt is of punishment for not doing it and that is the curse of the Law Now a Bâ—liever may produce a surety that hath paid both namely Christ for first he died not before he had fufilled the Law His righteousness obedience and all was for us He took our nature onely that we might have our part in him he did all in our stead and names even for our sake upon our believing in him all is ours Secondly by his death he removed the curse which is the punishment of sin For the first Rom. 10. 4. Christ is the end of the Law for righteousness to every one that believeth think of this and labour for a spirit of faith ever groan in thy soul till thou piercest the Heavens and obtainest saith For the second Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us Pitch on these places and lay fast hold on Christ by faith and they will uphold thee in the evil hour even when the devil labours against thee with all his forces I but the Devil is crafty may some poor soul say it may be he hath some bill or bond yet undischarged that I know not of which he may demand at my hands No saith the Gospel he hath blotted out the hand-writing that was against us Col. 2. 14. All is crost and cancelled and this God hath spoken and sworn to therefore let him do what he can onely believe thou Every writing is cancelled there is not a whit to shew in the fight of God A poor man is indebted a great sum of money to a mighty King and knows not what to do having nothing to pay it withal whereupon he is convicted condemned cast into prison Now it pleaseth the Kings onely Son to undertake the debt his Father is content and in process of time he payes it and satisfieth his Father who then I pray you can condemn that man Even so is it with the poor believer he ought both body and soul and was to be put into the prison of Hell for ever for breaking Gods Law and incurring his displeasure But the Lord Jesus out of his love and free favour undertakes for the poor believer and payes his debt who then can condemn this poor Believer Now further by way of gradation and assent to make us raise up our thoughts in assurance of this the Apostle useth a second reason that is Because Christ our surety is not onely dead for us and so hath paid our debt but also is risen again to make the poor believer more sure he hath paid the
a shew of holinesse what will he do when we shall neglect and abuse and prophane those things that are holy indeed We do not know what danger we incur when we come negligently to the Lords Supper You see in 1 Cor. 11. That their negligent coming to the Lords Supper because they did not discern the Lords Body that is because they did not discern the holinesse the preciousnesse and excellency of his body because they did not consider the holinesse of that duty therefore saith the Text the Lord strook many of them with sicknesse and some with death It was certainly some contagion some sicknesse at that time more then ordinary And if you compare it with that before mentioned of the Bethshemites you may see plainly that it is the Lords ordinary course to inflict a more then ordinary judgement upon those that are prophaners of holy things therefore we may well say among other causes that the unholy coming to the Lords Table is the cause of that great plague that of late hath been in this place But you will say I have received it and it may be negligently but I have felt no such thing as this you speak of Perhaps thou hast not but there is the spiritual plague and judgement which the Lord hath put upon thee as a revenge for thy unworthy receiving of the Sacrament When Iohn Baptist came to preach the Scripture saith he brought the ax with him not that men were to be cut off from their natural life but the meaning is when men abuse these holy Ordinances and will not receive the offer of the Gospel and will not profit by the Gospel When we do but preach the Gospel onely to your ears and no more the Lord commonly smites such souls with spiritual judgements he gives up such souls to hardness of heart therefore when you come hither ask your selves this question what grace have I in my heart have I any life any stomack any taste to feed upon the Lord in the Sacrament have I white raiment to cover my nakedness if not what do I here You shall see in 1 Cor. 10. when men offer to come to this Sacrament without grace what saith the Apostle Do you provoke the Lord to anger are ye stronger then he that is the Lord takes it as a provokation to his face as if ye did despight the very spirit of grace and so afterward saith he â—e cannot drink the cup of the Lord and the cup of devils ye cannot partake of the Table of the Lord and the Table of devils and therefore for a man to come to this holy Sacrament and not cleanse himself from all pollution and filthiness of flesh and spirit but will be partaker of the Lords Table and join with it filthiness which should be abhorred in so doing he provokes the Lord to anger and what follows that The Lord will put his strength against him to destroy him Are ye stronger then he Therefore if I might but obtain so much let me intreat you to enter into consideration of this To help you to this we will apply the point That the property of grace is to make a man strong Now this power of grace is seen in three things First the power and strength of grace is seen in this That it heals corrupt nature and it elevates and helps us to do more then common nature can reach to for there are two things in every natural man corrupt nature which is contrary to grace and common nature which is beneath grace Now when saving and sanctifying grace is come into the heart it heals corrupt nature and enableth to do more then common nature can do Consider therefore whether this grace cure those hereditary diseases which we have received from Adam those diseases which breed in the heart Take any thing besides grace if the Syre and the Dam trot it is a hard thing to work the contrary in the off-spring but grace is able to heal those diseases that are hereditary If you bring a man to a Physitian and say such a man hath a hereditary disease which he hath received from his parents he will presently give him over as a desperate Patient but grace can cure those natural and hereditary diseases Therefore in Iames 4. 5. saiâ—h he The spirit that is in us lusteth after envy that is there is this natural disease in every man that his spirit is lusting the word there used i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is still boyling or bubbling forth it is still lusting after envy But how shall we do to help it saith he the Scripture offers more grace that is the Scripture gives grace that can do more then nature can do it is able to heal that very lâ—â—ing whatsoever it be That is you must not think when a man hath a strong natural infirmity hanging upon him that all the vows and resolulutions and purposes in the world can help him it is beyond natural help but it is not past the help of grace When Naaman the Assyrian could not be healed he inquired what he should do and when he came to the Prophet there he was healed so when the Disciples could not cast the Devil out of the man they went to Christ and he was able to do it When thou goest about to cast out any natural infirmity or to heal any of thy hereditary diseases think with thy self though by nature I cannot do it yet let me go to Christ let me go to grace that is able to do it though it be past the cure of nature it is not past Christs cure it is not past the help of grace When Christ was upon the earth they brought to him those that had old festred diseases those that were born blind and deaf and dumb and he healed them The same Christ doth now to the souls of men in the world and that by the vertue and power of grace here spoken of Therefore consider with your selves what natural infirmities you have what hereditary diseases you have if you find that they are not healed in you that those bloody issues run as fresh as ever they did you have not this grace for it is able to heal nature and to cure it wheresoever it comes But you will say Is there any man that hath these natural infirmities so wholly healed and cured I answer No I say not that they are altogether healed but they are cured by grace that is grace so far heals them that it gets the Mastery over them there is the power of grace seen therefore it is called a Kingdom The Kingdom of God is in power that is it is such a Kingdom that gets the Mastery wheresoever it is it hath the dominion over the disease and as we say the power of any object it stands in this that it subdues the faculty so herein the power of grace is manifested in that it overcomes those corruptions that are most
Consider how patient â—…nd â—…ow wise he is how he disposeth things for thy advantage better then thou couldest do of thy self Withal consider the portion thou hast with him 1 Cor. 3. 18. see it there All things are yours whether Paul or Apollo or Cephas or the World or life or death or things present or things to come are all yours that is as if he had said if here be not enough think all that thou canst all is thine that portion thou hast with thy Husband all the gifts in the world aâ—l the excellent men in the world they are made for thy service And if thou think not that enough the things of the world he tells thee all the World is thine every thing in the world of what condition soever it is thou shalt have no want of it if thou have need of it all the world is thine and then Life is thine that is when a man may be afraid that if he live long such and such things may befall him no faith he life is for thy advantage I but may not death come too soon and do me a shrewd turn by coming on me as a snare No faith he let it come when it will death shall be advantage That benefit a goodly man hath that whensoever death comes it shall be the fittest season of all other times Therefore when a man stands in fear that he knows not what shall become of him this is his security that whensoever death comes it shall be for his advantage And then if that content thee not that thou shalt have present things for we are apt to fear future things and who knows what may fall out for the time to come Those things are yours for your advantage If this be not enough all things are yours whatsoever thy heart can wish or desire this portion thou hast with thy husband I say we are to exercise our selves in the meditation of these things that it may encline our hearts the more to him and make us come more willingly to match with him and to confirm us in the choice we have made When this is done that we are willing to match with him and to take him in a greater degree then before this is to eat his flesh and drink his blood For taking him and comming to him and eating his flesh are promiscuously used Ioh. 6. He that eats more gets more strength he that drinks deeper gets more refreshing he that takes him more gets more grace from him Now taking him thus this resolution to take him for a Lord for a King for a Master for a Husband as there are more degrees added to it so you shall find more abundance of grace and life flowing from him to your hearts So much shall serve for this point There is but one point more and so we will have done with this text We have handled First his that It is the property of grace to make a man strong In that it differs from counterfeit grace Secondly That all grace is from Christ. Now there is another lies in this in the manner of the exhortation and the occasion of it Now my Son be strong that is Timothy know that thou hast grace and strength in thee but now thou art to preach the Gospel to fight the good fight of faith now thou hast many things to suffer now thou hast great imployments in hand stir up or use the strength that thou hast This is the point hence that We must not onely get strengthening grace but use it and improve it That is the strength that we have it must not be as a sleeping habit lie still there but we must draw it forth to action bring it out to practise and that upon all occasions So I say we must not onely get habitual strength but use it stir it up bring it forth to action upon all occasions You see how it is gathered from the words Thou my Son be strong But you will say to me What are those occasions wherein we must in such a special manner stir up this strength I say upon all occasions but yet to pitch your thoughts on some I will name these three First in imployments which are done with any special hazzard in such stir up thy strength for you see that is spoken to Timothy here that is iâ— there be any action to be done that will cost the loss of thy credit or estate or friends if there be any action to be done that will cost thee imprisonment losse of liberty and disgrace now be strong If the action have any such difficulty such losses and crosses depend upon it now be strong to go through with it do not say now there is a Lion in the way and bauke it but be strong stand fast break through all such impediments be undaunted quit thy self as a man for this iâ— a time to be strong As it was said to Sampson the Philistines are upon thee now it is a time to use thy strength So I may say to every man when there is a speciall business lies on him which must be done with hazzard having a fountain of strength in Christ use it This is that which the Scripture calls boldness when the Apostles were to preach the Gospel and had the priests and the whole Counsel against them now was the time for them to speak boldly therefore you see it is so expressed when Ioshua was to fight with the Canaanites with the Anakims and cities walled up to heaven Now be of a good courage be strong that word is used Ios. 1. 6 that is now is the time So Ieremy Ier. 26. when he had a special business to be done with much hazard that he must go speak in the name of the Lord to the King and Princes and people which were ready to put him to death Now be strong and keep not a word back So Iohn Baptist he was to tell Herod of his fault of that sin you know what hazzard that action was accompanied with now it was a time for Iohn to stir up his strength and to use it So in all such exigences as these when God puts us to the tryal whether we will do any thing for him whether we will part with any thing for his sake whether we will deny our selves and take up our cross and follow him I say these are the times And therefore iâ— a man have any treasure in heaven and be perswaded of the vanity and worthlesness of outward things herein stands his boldness to neglect them to let them go so he may do service to God and bring glory to his name and do good to the Church for indeed in that stands the stirring up of our strength As Luther said when he was so bold he gives the reason of his boldness saith he What can they take from me my credit what care I for that it is but small they may take away my estate
I say there is a necessity lies upon thee Christ saith plainly to thee he saith to every man if thou wilt be mine I will tell thee before what thou shalt do thou must deny thy self and take up thy cross and follow me Choose whether thou wilt enter into my service and make the match or no but if thou wilt be my disciple this thou must do so when thou art once his disciple thou art bound to it thou art not now left to thy Liberty And besides if there were not this necessity put upon thee yet secondly it is best for thee and indeed that is that which moves every one of us It is best for thâ—… not to seek thine own The reason why men seek their own is because they think it best I say it is best for thee not to seek thine own For you know there are two wayes for a man to provide for himself one is by looking immediately to himself and seeking the things that belong to his profit and credit and pleasure The other is by neglecting himself and by serving the Lord and committing it to him Now consider which is the most compendious way to a mans happiness I say it is the next way the best policie for a man to provide for himself even out of self-love it is for him not to seek his own things but the things that are Christs For there are but two wayes for a man to do good to himself The one is direct when his end is to do good to himself that is his object he goes about without any more ado The other is when he doth it by way of reflexion that is when he serves God and men faithfully and leaves it to him to serve him This is the best way for a man to look to himself to serve God not to seek his own things but the things that are Christs why because he cannot do as much for himself as Christ can Think in all the needs thou hast how little thou canst do for thy self When thou art sick thou canst not heal thy self when thou art at the point of death thou canst not deliver thy self When thou hast businesse to do thou canst not bring thine enterprizes to passe When thou art in a doubtful case thou knowest not how to advise thy self God is onely wise Go through all the business thou hast need of God onely is able to do it Besides if thou go to seek happiness in thy self if thou seek thy own things know that thou seekest that which is not to be had there that is the way to undo thy self because it is not in the nature of the creature the happiness of the creature stands not in its own compass but in another without it self therefore if thou seek happiness in thy self thou art undone by it As if a glass be left to it self and be not held up it falls and breaks in pieces That is the nature of every creature if it go about to stand on its own bottom it is the way to break it assunder to undo it Besides consider what an unreasonable thing it is thou mayest not seek thy self It is true God may seek himself and his own end he is the utmost cause there is none before him there is no end beyond him he may therefore do all for his own end for his own glory he may seek his own things But thou art a creature and every creature stands in subordination to somewhat above it therefore thy happiness is in seeking anothers end if thou seek thy own end thou turnest the course of nature therefore thou art bound to do it Again when thou seekest thy self and thine own things what dost thou please Thy flesh thy disease thou givest it that it calls for that will destroy thee He that hearkeneth to and gratifies his disease strengthens his disease and kills himself So when a man hearkens to himself to his own lusts and desires that the flesh requires of him for whatsoever is contrary to this grace here is but the flesh that the more thou hearkenest to thou strengthenest that wihch will be thy destruction because thou dost not withdraw from it that fuel that it desires Therefore it is best for thee in all respects not to seek thy own things but the things of Christ. But besides this necessity that lies upon thee if thou be his and that it is best for thee Then consider if he do nâ—â— deserve it at thy hands if it were not best for thee is not he worthy Consider that in 1 Cor. 1. The Apostle tells them of divisions among them some were of Paul and some of Apollo c. saith the Apostle Was Paul crucified for you As if he had said you must consider that Christ is he that hath deserved all at your hands and will you tie your selves to Paul or Apollo and not consider what the Lord hath done hath not he been crucified for you And what is it to be crucified for you Is it a small thing to suffer death to have his body broken I but that was the least thing in it to have his soul poured out for your transgressions that is with grief and anguish of heart as he expresseth it himself My soul is heavie to the death And he made it good it fell cut so it was effected in the cold night when Peter crept to the fire he sweat water and blood I say consider that Christ was crucified and what it is to be crucified But this was but little to that conflict on the Crosse that brought forth those words My God My God why hast thou forsaken me I say consider that expression Was Paul crucified for you Consider what it was to be crucified and if it were not best for thee yet Christ deserves it Consider besides hath not he done as much for thee he requires that thou shouldst not seek thy own things but the things that are Christs he hath not sought his own things but denyed himself for thee He might have enjoyed happiness and glory with his father for ever but he denyed himself and was willing to part with his glory and riches 2 Cor. 8. He that was rich became poor for our sakes that we through him might be made rich He was willing to part with every thing to part with his glory and endure shame to part with his life and subject himself to the cursed death of the Cross. He requires no more of thee then he hath done for thee and is not he worthy and deserves at thy hands that thou shouldest serve him upon all occasions and stir up thy grace that thou shouldest not let it lie sleeping sometimes out of negligence sometimes of purpose to serve thy self Besides consider what he hath done for thee and see if he have not deservedit When thou wert subject to death he hath taken thee out of the jawes of death and hath given thee life when thou wert loathsom he washed
such a sickness 〈◊〉 sickness which is but like it he is very curious 〈◊〉 the disease is common If any of us have a disease liâ—e the plague we will be exceeding careful to be 〈◊〉 whether it be the plague or no especially at those times when it is a common disease This therefore should make us more careful to examine and search our hearts whether we have this disease or no this form of godliness without the power For it is a very dangerous disease though many of the other diseases named in this Chapter seem to be more hainous that men should be traiterous heady high-minded lovers of pleasures more then lovers of God c. yet I say there is no disease so dangerous as this because it breeds in a man a false opinion of peace A man thinks he is in a good estate when he is not he thinks all is well with him when it is not so therefore it is a more dangerous disease then any of the other here mentioned As we say of a Consumption in the first beginning of it there is nothing that is more hardly discerned nor nothing more difficulty cureable and dangerous then it is afterward So we may say of a form of godliness without the power there is nothing more hardly discerned and nothing more dangerous nothing more killing And I wish that we were as careful to find out the Symptoms of the diseases of our souls as we are of the diseases of our bodies But the truth is we make it the least of our care and the least of our study and enquiry to acquaint our selves with those spiritual distempers the issues whereof must needs be death And the worse the soul is the less it feels The more sick any man is of this disease of having a form of godliness without the power the less ready and the more backward he is to examine whether he be sick of it or no. That is the general fault of men they will not try and examine themselves There are two things that keep men off from discerning aright whether this disease be in them or no. The one is unwillingness to search and examine wherein men do like to a man that hath a broken Estate he is alway unwilling to search and to dive into the bottom he is loath to be discouraged loath to be disquieted And another is disability to judge One of these two keep us off either our unwillingness to search or our inability to judge But now this I say to you though I should say no more me thinks this should be enough It is a disease of the soul and it is a dangerous disease it concerns your lives But for the other our disability to judge we may say something more of that Children and fools weak men they are deceived with counterfeit things that have but a shew and appearance so are the great part of the world deceived with this they would try but are not able Therefore that you may know what this power of godliness is we will in brief shew you what is meant by it that you may learn to get it and how it differs from the shew and form of godliness And this we will do exceeding briefly And we will declare it to you what this power of godliness is and how it differeth from the form by these five expressions which will be as so many differences arising from the very Word As first of all when it is godliness indeed it differeth from the form even as true things differ from that which is counterfeit That is it is true godliness and the other is but counterfeit Now a thing is said to be counterfeit when it hath many properties of the true and many qualities of the true but yet it wants that same property that we say is inseperable to the true The form of godliness hath many things in it like godliness but that which indeed distinguisheth it that wherein the truth of godliness consisteth that it wanteth But you will say how shall we know this You shall know it partly by the wearing and by the use A counterfeit thing is discovered by the use as counterfeit colours they wear out they last not long a counterfeit drug is known by the working of it a bow that is not sound but rotten you shall know it when it is used When a friend is put to it and comes to the tryal you shall know whether he be counterfeit by that So put this godliness to the act see what it is when you come to performances when you come to bring things into execution you shall find if there be nothing but a form it will fail you in those cases It will not do the thing it carries a shew indeed but when you come to real and spiritual performances of the duties of godliness when it comes to the wearing when it comes to the use there it fails and holds not out And again as it is discerned by this so likewise there are some certain properties of it which the form of godliness always wants For as all graces have some peculiar properties as effectual faith diligent love and patient hope so hath godliness Now it is too large a point to run through the properties of godliness but a wise man that hath his senses rightly exercised he needs not to stand to examine the truth of his godliness by the use and wearing of it but he may examine it by that he hath learned by that which he knoweth to be the true properties of it As a skilful man needs not to try the drug he hath by the operation and working of it because he is skilful Take a man that is accustomed to taste wine a small taste serves his turn by that he can presently discern of the quality and properties of that wine whether it be strong or small although he drink not much of it You should learn to have this skill and that is the thing we teach you to be accustomed to know the true from the false It concerns you much it concerns you above all other things If you buy cloth that you take to be well wadded or dyed in grain if afterward you find it to be but a washy colour it is but the loss of that cloth And so if counterfeit gold be put upon you it is but the loss of that gold But if it come to this what do you lose by it you lose the salvation of your souls What if a man have a counterfeit deed of his Lands he loseth but his Estate but if a man have a counterfeit pardon it costs him his life he loseth that by it Such is this godliness your life and salvation depends upon it Therefore try it not onely by the use of it but by those rules and properties that have been given you This is one way to know it It is true Godliness and not counterfeit Secondly the second way taken from the word here
and through temptation it will vanquish and subdue corruption and bring him on his knees and so he falls flat before the Lord In such a case I say a man that hath his corruption subdued though it were a tryal tentimes greater and more sore yet he may live upon better terms with the Lord and more comfortably then another man with a lighter cross As it falls out many times in the time of War and hostility between two Cities or Nations the weaker part in the time of War indures and sustains more inconvenience and blood-shed and loss of men then after the full conquest is made especially if the government of the Conqueror be moderate and just as it is sometimes So as long as a man stands out with God in pride of spirit and will not yield he lives far more uncomfortably then when he is truly humbled and subjected to God Thirdly and lastly these general and greater afflictions may be born more comfortably and a less may more disquiet and trouble the heart because when a man hath been afflicted but in some one thing or a few things and hath many outward contentments and comforts yet remaining to him this is the usual course of men in such a case they think when their spirits are bruised and wounded with grief of heart they have lost such a friend they have lost part of such an Estate or credit then presently they fall to other things that are left them and they think to make themselves whole there when they have lost their contentment in one particular they enjoy they think to make them whole and to supply it with the outward things that remain This succeeds not because the wound that is made in the spirit by the loss of that whatsoever it be thou art crossed with it may be the anger of the Lord is mixed with it it may be the arrow of the Lord sticks in thy soul. Now if that be thy case all the outward application of comforts of the world will not do the turn Onely that hand that strook the arrow in our side is able to pluck it out of us And we see nothing more frequent and usual in the world men as long as they have other things to solace themselves with to set their delight on they never go to God If a man go to God for comfort it is as it were because he shuts every door else against him he hath no passage else that he must needs go that way or no way Therefore as long as God affords men the things of the world to solace and comfort them they do their utmost to seek it there but when God takes away all things and strikes away every prop that he hath nothing to rest on as the Dove that Noah sent that had no rest for the sole of her foot till she returned to the Ark this forceth a man of necessity to the Lord. Now though the wound were ten times more grievous and heavy coming to the right Physitian the Lord that made the wound he can cure it and comfort a man again If a man have but a scratch with a pin if he have an unskilful Chyrurgion the wound goes on to ranckle more and more and at last it costs a man his life On the other side if a man have a wound that is dangerous if he go to one that is skilfull this man recovers and lives in the world So many times many men live with disquiet minds they go to the world and seek to be whole there they seek their Physitian there and make the wound that is made worse and the latter end is worse then the beginning But now though a man be never so empty of comfort and be struck down and the hand of God be never so heavy upon him if he go to God and seek to him the Lord is able to make him a comfortable man again and to revive his spirit and bring him again from the grave So we see that objection fully answered that though we be not able to stand under lighter afflictions we may be able and strong enough to bear greater So much for this time THE LAVV OF SIN and GRACE COMBATING Rom. 7. 23. But I see another Law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members THat which is to be done for the solemnity of this day which hath been most profitable and necessarily set a part by the Church for the rememberance of our deliverance from the Gun-powder Treason I leave it to be performed by another We have now pitched upon a text which will serve for our particular use This day indeed puts us in mind of a great Treason which was intended against the whole State both of Church and Common-wealth and this will put us in mind of a Treason within us Now it is true that these outward Treasons and when we hear of Wars and rumours of Wars such things as are terrible to us every man is ready to be affected affrighted with things of this nature change of state loss of goods abreption of life these things are naturally terrible to us the very hearing of them But this now is a War within which is much more dangerous and concerns every one of us to be affected with a thousand times more for it is a deadly War a War that devours the soul the other destroys onely the body this is a War which kills us with an everlasting death when as the other is onely the loss of a temporal life And this is a War which is for the most part forgotten and not minded for it is a fight that makes no noise it comes not with the sound of drums and trumpets it carrieth along with it no terrible appearance hence it is that we think of it but little Now what do we serve for that are the watch-men of your souls but to stir you up to a mindfulness of this War to sound an allarm to you and if you will be stirred up to work your deliverance well if not we have delivered our own souls and he that perisheth his blood shall be upon his own head In this Chapter in the verse before my Text the Apostle Paul triumpheth in that liberty which he had through the grace of God I delight saith he in the Law of God concerning the inner man though I find many temptations to the contrary But when he had exprest that triumph he comes now with another caution which he expresseth in these words that I have read But I see another Law in my members warring against the Law of my mind and leading me captive to the Law of sin that is in my members That is I find in my self a strong inclination a strong habit of sin carrying me violently to that which is evil Now this he sets forth by these properties First he calls it a Law Secondly he saith it is
a Law in his members Thirdly he describes it from the opposite it is such a Law as fights with the Law of his mind Lastly he describes it from the effect or event and success that this Law in his members hath against the Law of his mind it sometimes carried him captive to the Law of sin which was in his members So that you shall find these five things put together in the Text. First that there is a Law that is a strong inclination to evil which is in every mans nature Secondly this Law lies not idle but it fighteth and warreth I find saith he a Law in my members warring against the Law in my mind Thirdly though they do fight and contend yet in every regenerate man it finds resistance therefore he saith It fights against the Law of his mind that is there is a Law a strong inclination to good in every regenerate man which makes resistance against this Law of sin Fourthly though this Law of sin do find resistance yet it sometimes prevails for he saith it leads him captive to the Law of sin sometimes it overcometh and over-ruleth Lastly though it do overcome yet never doth any regenerate man lie under this captivity for in that he saith it carryeth him captive it argueth reluctancy a keeping a stir to vindicate himself from that bondage to his former liberty So you see by this the full meaning of the words But for the present we will pitch upon these two points which we will handle at this time First of all That there is a Law of sin in every mans nature strongly inclining him to that which is evil Secondly That in every regenerate man there is a Law of grace resisting that and strongly inclining him to that which is good To begin with the first I say There is a law of sin in every mans nature strongly inclining him to that which evil For the better understanding of this we must know that there are two laws on both sides There is the Law of God expressed in the Scriptures which is without and there is a Law within every regenerate man that is the regenerate part that which the Scripture calls the spirit and this agreeth with the Law of God in every thing so far forth as a man is regenerate so far he agrees with the Law of God Even as you see one tally agrees with another so doth the regenerate part within and the Law of God without agree together On the other side again there are two Laws likewise First the Law of sin which is without us that is the very decalogue as I may call it or the summary of evil which the Devil prescribes to his servants and then there is answerable within another Law paralelling that Law of sin without and that is a strong habit a strong inclination which carrieth the unregenerate man violently to sin against God and this the Scripture calls by divers names sometimes it calls it The old Adam sometimes it calls it flesh because it deads and dulls the spirit Sometimes it is called the body of sin because it is the very heap of lusts Sometimes it is called the body of death because it leads to death and destruction Now that I may fully open unto you what this strong inclination is wee will go no further then this very verse we have read for you shall have it described by these four things First it is a Law Secondly a Law in the members Thirdly it is a Law that fighteth Fourthly it is a Law that sometimes prevails and leadr us captive We will go through them all very briefly First It is said to be a Law because as a Law it commands with authority so doth this incline us to ill it commands strongly so that it will not be refused And again as it commands so it forbids as powerfully and will not be denied It commands that which is evil to be done by us and carries us strongly to it and it forbids us the doing of that which is good as powerfully The Apostle speaks of some 2 Pet. Having eyes full of adultery that cannot ceaseâ—to sin Again it is called a Law because it punisheth and rewardeth as a Law doth for a Law is nothing else but that rule that hath threatnings joyned to the breach of it and rewards for the obedience thereof So hath this law of sinne that is in us if we do obey it rewards us with pleasure The pleasures of sin for a season if we disobey it punisheth us again with grief As we shall see Ahab when he had a little resisted this Law how this Law of sinne punished him it laid him sick upon his bed And so Amnon when a stop was put in the course of this Law that was in his members it made him sick In this respect it is said to be a Law because it commands powerfully and because it punisheth and rewards as a Law Secondly It is said to be a Law in our members and that first because it inclines us to evil not morally evil as when a man perswades a man by strength of reason to a thing But physically and naturally that look what a natural inclination there is in the stomack to eat and to drink such a natural propensness and inclination there is in the heart of a natural man to sin As you see a wheel when a weight is hung upon it it goes and it cannot chuse but go So is it with the nature of a man it inclinâ—s him unto evil naturally and he cannot resist it Secondly It is said to be a Law of the members because it discovers it self in the members that is in the faculties of the soul and the members of the body whensoever they come to be used in the performance of any holy duty For at you seâ— it is in the body if there be a lameness or soreness in any member pernaps for the present you see it not 〈◊〉 feel it not till you come to use that member So it is with the Law of sin in our members when we fit at quiet and go not about any duty of holy obedience this Law lies still in the soul and is quiet but when the faculties are to be acted when the member is called forth to do a thing when a work is to be performed that is good then the Law of the members discovers it self Then you shall find the lameness the crookedness the soureness the backwardness that is in your hearts to do any thing that is good And last of all it is called the Law of the members because though it be also in the will and in the mind and in those higher parts of the soul yet chiefly it is operative in the members there you shall see it most As on the other side the Law of grace though it be in the whole man regulating and guiding the whole outward man yet it rests especially in the mind and the will
against this Law of sin in a man that is regenerate he fears anoath it is the expression in Eccl. 9. that is his fear is set a work against sin And so his desire My heart breaks for the desire I have after thy commandements Psal. 119. As if he should say If I had my desire there is nothing that I would wish so soon as to have my sinful lusts mortified to have my soul enabled to keep thy commandements And so for joy I rejoyce greatly saith David to keep thy commandements And so for sorrow Peter wept bitterly This is the first difference in a natural man the combate is onely between the conscience and the rest of the soul but in the regenerate the whole soul all the parts and faculties fight against this Law in the members this law of sin Again as there is a difference in the combatants so secondly there is a difference in the manner of the fight A natural man though he make resistance yet it is but a faint resistance he fights as one that is not willing to overcome or caâ—es not whether he get the victory or no he gives but a faint denyal When a suitor is but faintly denyed we know it makes him the more importunate So we shall see balaam when the messengers came from Balaak King of Moab he indeed gave them a denyal but it was such a kind of denyal as that they saw he had a good will to the journey notwithstanding therefore they did not give over to importun him So the prophet that came to Bethel when he began to enter into tearms with the old Prophet we see he was not strong and peremptory in the resistance a parleying castle we know will not long hold out when we come to these faint denyals and no more there is no likelyhood of prevailing Now the resistance that the regenerate part makes it is a strong and resolute resistance like that of Saint Paul when he was to go to Ierusalem why do you weep and break my heart saith he I am not onely ready to be bound but to die for the Name of Christ Like that of David what have I to do with you yee sons of Zerviah So I say this regenerate part it fights not faintly against the Law in the members but it fights strongly like a hearty enemy whom nothing will satisfie but a conquest Secondly for the manner of fighting this is another property in it that the regenerate part doth not dally with sin for it fights out of enmity and when there is an enmity there a man will not indure any thing no not the very appearance of evil As a Pigeon that hates the Hauk will not endure the feather of a Hauk So it is with the regenerate part it will not onely abstain from gross sins but from every thing that is called evil from the tincture from the garment spotted with the flesh Whereas a naturul man perhaps abstains from the gross act but comes as near as he can to the brink of sin Many men will resolve never to be drunk yet you shall find them go to the tavern and sit there till they be overtaken Balaam took up a resolution I will go with you saith he but I will not say any thing but what the Lord shall bid me there he would abstain from the gross act but you see what the issue was even as the Levite he would not stay all night in Benjamin by no means but he would be perswaded to eat his break-fast This is the second difference when the regenerate part fights the resistance is out of enmity it hates all that is called sin it cleanseth it self from all pollution of flesh and spirit The other doth not so it resists onely the gross acts but dallies with that which hath affinity with sin Lastly In this manner of the fight there is this difference that the natural conscience though it strive and contend against the Law of the members yet it doth not fight against it as it is sin but against the shame against the disprofit against those evil consequences that follow sin committed against hell against wrath against eternal death for these are things sensible to him but against sinne it self as it is sinne he doth not resist but the regenerate part resists the sinne it self because there is something within him that is contrary to sinne and therefore he makes resistance against sinne as it is sinne the other I say never makes resistance against it as it is sin but against the consequents and effects of it and this is the second difference they differ in the manner of the fight Thirdly They differ in the object in the thing about which this contention is he that hath onely a natural conscience to fight against the Law of the members his strife is not about things of that nature that the others are moral vices and moral vertues they know and are sensible of they resist the one and stand for the other things that belong to outward credit and civill honesty things that are morally good these things they are sensible of and the contention is about them and no other You see Herod was careful about his oath and why because of those that sat at Table with him and this was the great matter that swayed him And so Darius had a contention when he put Daniel into the Lions den but his promise to the Princes overruled him But there is another kind of contention in the regenerate about things of another nature spiritual evils spiritual wickednesse he fights against those evils that are contrary to the image of God that are contrary to that purity and holiness that God requires Other men see not the things of this nature therefore they cannot resist them When the Sunne shines clear we know we may see the least moat so where there is a clear light of grace that shines in a mans heart he sees spiritual evils which another man sees not he resists them and his chief business indeed is about them Another man cannot perceive them and therefore cannot resist them this is another difference they differ in the object Fourthy This fight differs in the success there is a different success and event in these two fights a natural man though he have many good motions and inclinations and intentions suggested to him yet he walks after the vanity that is in his minde that is his law that is though he have many remorses and checks yet if you observe him in the constant course of his life he serves the flesh and the lusts thereof But in the regenerate it is contrary though he have many evil inclinations many evil suggestions yet he walks after the spirit and not after the flesh that is his constant course is good And if you object are they not foyled many times Did not David fall and Peter fall I answer It is true they may be foyled in
a particular combate and yet may get the victory notwithstanding A man may have a blow such a blow as may make him stoop and yet prevail against his enemy so though in a particular combate they may be overthrown yet they get the victory over their lusts Therefore Peter though he were so timerous at that that time to deny his Master yet afterwards wee finde he was as bold as a Lion So David though he was overcome in that particular combate yet the victory was on his side all his life was chaste and pure and holy afterward Last of all there is a difference in the continuance of this fight for a natural man doth make resistance yet he groweth weary of it and layeth down the wasters in the end and yields to the sinne and saith thus with himself Well I see I shall never get the victory over this or that particular lust therefore I will contend no more against it But now in the regenerate this fight continueth to the end As you shall see in Peter Peter saith our saviour when thou art old they shall gird thee and carry thee whether thou wouldest not There was a resistance he was carried whether he would not he was carried where the spirit would but where the flesh would not and this was when he was old so there was a continual resistance so it was with Nicodemus he began and he held out because grace in him was as a spring that still enlargeth it self more and more In others it is not so Iudas he was like a pond and not like a spring though he held out a long while and was on Christs side and carried his colours yet he continued not so Ioash and Amaziah they made resistance but we see they continued not And the reason is because in a natural man the combatants do not continue those good things that are in him are but as blossoms they vanish Now when that which should maintain the contention vanisheth there must needs be an end of the combate but in the other it continues to the end A word for application very briefly When we hear that there is such a Law in our members it should teach us to reflect upon our selves that we may be able to cry out as Saint Paul doth O wretched man that I am who shall deliver me from this body of death For if a man had but his eyes open to see this Law in his members overspreading his whole soul and fighting against the regenerate part against the Law of his mind which should be in every man it would make a man amazed in himself it would make a man wonder that he had lived so long with himself and knew himself no better And in this case it takes away that ordinary excuse that men have for men are ready to say alas I have resisted such and such a sin I have a nature exceedingly inclined to them But alas thou art deceived in this for this is so far from excusing thee as that this very thing that thou hast a strong inclination to evil it makes thy sin out of measure sinful For even as it is in good actions the more zeal there is the better is the good work so is it in evil works the more lust there is in every evil work the greater is the sin for the more lust there is the more sin and the more wilfull a man is in sin the more is the sin Take a serpent or a toad that is hateful to the nature of a man though it hurt us not yet we loath it because it is contrary to our nature So this Law in our members this strong inclination to that which is evil though it should not break forth to actual transgressions yet it is hateful to the pure eyes of God therefore we should humble our selves for this and not excuse our selves because of our evil nature The worse thy nature is the more cause thou hast to abhor thy self and there is great reason for it because sin is worse in the root then in the branches the bitterness is more there as the soureness is more in the leaven then in the dough As the heat is more in the fire then in the air that is heated by it So there is more evil in this nature of ours then in any outward act of sin Therefore let no man excuse himself with this to say I have a Law in my members that prompts me strongly to sin against God It is all one as if a thief should excuse himself and say I am of a purloyning nature I cannot hold my hands when I see any thing but I must needs steal If a servant should come to his Master and say Sir I was drunk and could not do your business would this excuse him So this Law in our members this necessity this strong inclination to evil is it not our selves that have brought it upon us we are the authors of that Original sin And besides that we intend it the more by custom in sin often relapses intend this Original corruption and make it prevalent You will say how shall a man do then how shall a man be saved I answer except thou find in thy self this Law of the mind resisting this Law in the members except thou find another man in thee a regenerate part created in thee that fighteth against this Law in the members thou canst not be saved But you will say again how shall I know it seeing there may be a resistance arising from the natural conscience I answer thou shalt know it by thy constant and ordinary course whether thou walk after the spirit or no. For we are not to judge of our selves or of any other by a step or two If you will judge of a man by a step or two you shall find Noah drunk you shall finde Mases speaking unadvisedly with his lips You shall find David lying and murdering and making another drunk you shall find Iehosaphat making a league with Ahab which God had forbidden him you shall finde Hezekiah boasting of his treasure and Peter forswearing of his master and Paul and Barnabas in such a passion that they were fain to part assunder This you shall see if you shall observe a step or two onely and so you shall condemn the Generation of the righteous Again on the other side if you observe a man by a step or two you shall see Cain sacrificing you shall see Saul among the Prophets you shall see Iudas among the disciples you shall see Iehu restoring religion you shall see Iohn Baptist getting Herod into his house and hearing him gladly You shall see Felix trembling at a Sermon So that I say if you observe your selves or others onely by a step or two you shall justifie the wicked and condemn the just for the best men have their swervings and the worst men have their good moods A thief may sometimes go