dead because of sinne That is the desire and bent of the soul which is naturally to sin and for sinne is turned from sinne and against sinne so that the body of sinne cannot without much reluctancy and opposition bear sway where Christ dwells 1. The body of sinne whilest alive makes a willing sinner but when dead a nilling sinner I do that which I would not saith the soul dead to sinne Rom. 7.16 The soul alive to sinne in sinning doth the evill which it would do but the soul dead to sinne in sinning doth the evill which it would not do 2. The soul alive to sinne allows it self in sinne in some sinne or other every soul in whom this body is alive allows it self But the soul dead to sinne allows not it self in any known sinne What I do I allow not saith a soul dead to sinne Rom. 7.15 I do this and I do that which I should not through humane frailty and the violence of temptation from without and from within or true necessity but I allow not what I do I do not resolve in cold bloud that thus and thus I will do but the quite contrary The soul that is truly dead to sinne allows not it self in any one known sinne The soul that is alive to sinne is in league with finne it makes leagues with sinne as the Israelites did with the inhabitants of Canaan there is no unregenerate person but he is in league with some sinne or other and though he lay some tribute upon his sinne or upon himself for his sinne yet he continues his league with sinne still and intends not the ruine of sinne nor the utter extirpation of sinne But the soul that is dead to sinne doth not make a league with any one sinne but his design is to ruine sinne all sinne he will not covenant to sinne as Iudas and the chief-Priests did but covenant against sinne as Iob did Iob. 3 1. â— This is the second Character of a foul dead to sinne As Saul should have dealt with Amalek so doth the soul dead to sinne deal with sinne it spaâ—es none it warrs against the whole body of death against every sinne 3. The soul alive to sinne in sinning doth the evill which he loves but the soul dead to sinne in sinning doth the evill which he hates What I hate that do I saith a soul dead to sinne Rom 7.15 The soul alive to sinne though he refrain from sinne yet he loves it still But the soul dead to sinne though he fall into sinne and be many times overpowred by sinne yet he doth not love sinne but hates it so farre forth as regenerate Object But conscience may here reply in some soul and say I cannot by this conclude that I am one dead to sinne but rather that I am one alive to sinne for I find much inclination in my will to sinne and much adhering in affections to sinne Answ. 1. If this alone were sufficient to give the denomination of a soul alive to sinne then no soul living in a body of flesh could conclude that he were truly dead to sinne for their is no soul inhabiting this earthly house no not the best alive but hath cause thus â—o complain 2. But secondly Every soul dead to sinne doth bear the image of a double person he beares the image of the first Adam and the image of the second Adam he is partly flesh and partly spirit and he is thus in every faculty of his soul there is flesh in every faculty of his soul sinne dwelling in every faculty this therefore doth not render the soul alive to sinne 3. Then thirdly Thou speakest in this as one seeking after a perfect death to the power and being of sinne in thy self But the Apostle in this Text points only at a true death to sinne and truly dead to sinne he may be and is to whom sinne is a burthen So much for â—â—swet to this Objection 4. In the fourth place The body of sinne iâ— truly dead wastes and decayes there is a decaying in this body and a wasting away as in the natural body when once dead therefore saith the Apostle I die daily thereby implying that where there is a true death to sinne there is a true decaying of sinne Object But conscience in some may here reply again and say I cannot hence conclude that I am one truly dead to sinne but rather see cause to conclude on the contrary for I do not find that corruption doth decay and wast away in me but rather that it grows stronger and stronger Answ. Strong apprehensions of corruption are no argument of the strength of corruption at least if they be accompanied with loathing of them and warring against them in the strength of Christ but rather symptomes of a new Life This therefore should not cause any to conclude That there is no death to sinne in him but rather excite him to cleave closer to Christ who hath begun this death in him and will at the length perfect it 5. In the fifth place The soul that is truly dead to sinne is universally dead to sinne he is dead to every sinne and he is dead to sin in every faculty of his soul though but in part yet in every part of soul and body This and no less then this will serve to demonstrate a man truly dead to sinne in a Gospel-sence 6. Finally The soul that is truly dead to sinne is alive to righteousness the soul that is dead in sinne is alive to sinne and the soul that is dead to sinne is alive to righteousness If Christ be in you the body is dead because of sinne But the Spirit is Life because of righteousness This is the next thing to be spoken of and it is the second Character laid down by the Apostle to demonstrate Christ resident in us The Spirit is Life because of righteousness By Spirit in this Text is meant as I conceive the regenerate part of man and nothing else to wit that which is born of the-Spirit in this sence I take the word Spirit here because it is set in opposition to the forementioned body which body as is evident is the unregenerate part or old man So this word Spirit is used by the Apostle unto the Galathians The flesh lusteth against the Spirit and the Spirit against the flesh The regenerate part lusteth against the unregenerate So Christ useth the word Spirit Joh. 3.6 That which is born of the Spirit is Spirit but the Spirit is Life because of righteousness It is as if the Apostle had said If Christ be in you it will appear by this the Spirit is Life because of righteousness that is the regenerate man is alive because of righteousness he is alive because of a double righteousness or because of righteousnes in a double sence 1. He is alive because of the righteousness of Justification And 2. Because of the righteousness of Sanctification That man is truly and perfectly alive
of all Saints he disclaimes all his own righteousnesses and accounts them as rotten raggs and abominable things in reference to Justification before God He forgets all that is behind if he cast up his parts his gifts and his graces he concludes Circumcision is nothing nor Vncircumcision is nothing his faith his love his repentance his obedience all put together nothing he brings in the totall summe in meer ciphers I am nothing yea worse then nothing saith this soul Can a man be profitable unto his Maker I am unprofitable to God and man When saw I thee a stranger and took thee in or naked and cloathed thee c. Wherefore is there a price in the hand of a fool saith this soul. 3. A man graciously poor or blessedly poor in spirit is a man of a contrite spirit a man that trembleth at the Word of the Lord To him will I look saith the Lord that is poor and of a contrite spirit and trembleth at my Word Isa. 66.2 In this Text poverty of spirit contrition and the effect of it trâ—mbling at the Word of the Lord are joyned together as linkes of a Chain so as he that hath one of them hath all of them in some measure As for contrition it hath been already spoken of from Pag. 56. to Pag. 64. to which I refer the Reader 4. A man graciously poor in spirit as he sees a fullness of sinne and an emptiness of grace in himself and bewailes it so he sees a fullness of grace in Christ a fullness of mercy with God in Christ to pardon him and heal him to justifie him and sanctifie him and fill him with all grace and this is attended with some hopes to be made a partaker of it The truth of this is evident in the poor Publican He saw a fullness of sinne in himself and an emptiness of grace and he saw a fullness of mercy in God and merit in Christ to take away his sinne and garnish his soul with all grace and had some hopes to attain this otherwise he would never have gone to God for mercy A man graciously or evangelically poor in spirit hath some hope of obtaining mercy 5. And this makes him very industriously to seek after the Lord in a conscionable use of all those means which he hath appointed I will arise and go to my Father c. saith the poor Prodigal When once this poverty of Spirit had seized on his spirit he thought no labour too much to attain what he sought Draw me we will runne after thee saith the Spouse graciously poor in spirit Cant. 1.4 6. A man graciously poor in spirit esteems spirituall riches the best riches and for them he will with the Merchant-man give the best price for thâ—m he will part with all carnall things and count them but dung he doth hunger and thirst after righteousness more than after riches after the riches of grace more than after the riches of the world 7. A man graciously poor in spirit is a man of a humble spirit if God dispense his gifts liberally unto him or make greater discoveries of himself his mind and will unto him than he doth to others he will humbly and thankfully and really ascribe all the glory thereof unto the Lord and his free grace and say as Daniel As for me this is not conferred upon me for any Wisdome or goodness that I have more than other but of free grace for Christs sake bestowed upon me therefore to him be all the glory Who am I or what is there in me that God should shew such favour unto me above what he doth unto other This is vigor fit and â—â—t fit to give the denomination of a man graciously poor in spirit 8. A man graciously poor in spirit is the contentedst man with his condition of all others I went out full but the Lord brought me home empty saith a soul gratiously poor in spirit and yet she was contented with her condition Shall we receive good at the hand of God and shall we not receive evill Shall the thing formed say to him that formed it Why hast thou made me thus It is the Lord let him do with we as seemeth good to him This is the lanâ—uage of soules graciously poor in spirit Such a soul lookes upon every thing as a mercy that is on this side Hell and how bad soevâ—r his condition be thinks it too good for him 9. A man graciously poor in spirit justifâ—es God in all his dealiâ—gs even under his sadest providences and dispensations of Justice The Lord is righteous in all his Wayes saith this soul I am justly under this condemnation for I receive the due reward of my deeds for I have rebelled against his Commandmenâ—s c. 10. The soul gracioâ—sly poor in spirit grâ—anes under that privy pride which he finds in himself as that which is the great burdâ—n on his spirit and that which he longs to be delivered from Oh wretched man that I â—m who shall deliver me and when shall I be deliveâ—ed â—rom this corrupt nature of mine which exalts it sâ—lf against God and hinders the influence of his grâ—ce in me These Appearances of gratious poverty of spirit may serve to disâ—ry a soul graciously and blessedly poor in spirit Try thy spirit by them and if by what hath been said thou findest this Qualification in thy self in any measure bless God for it labour to grow in it and remember the words of our Lord Jesu Christ Blessed are the poor in spirit for theirs is the kingdome of Heaven Death to Sinne. Rom. 8.10 If Christ be in you the body is dead because of sinne But the Spirit is Life because of righteousness IN these words the Apostle lays down two great Characters of our Union with Christ or Christ resident in us The first this The body is dead because of sinne The second this The Spirit is Life because of righteousness Christ is in you saith the Apostle except ye be Reprobates 2 Cor. 13.5 If Christ be in you it will appear thus The body is dead because of sinne The Body here spoken of is not a body of flesh not a body Celestiall nor a body Terrestiall but a body Diabolicall a body of sin as the members mentioned Col. 3.5 demonstrate and likewise the language of the Apostle Rom. 7.24 where he calls corrupt nature the body and more plainly Rom. 6.6 stiles it The body of sinne Ephes. 4.22 The old man This is the body here meant The body of sinne is the depravedness and corruption of our whole nature by reason of which we are naturally averse to all good and prone to evill continually and so liable to all misery and therefore the Apostle calls it A body of death The body is alive in all those in whom Christ lives not but where Christ lives this body dies If Christ be in you the body is dead because of sinne c. Death to sinne is
double There is a death to the guilt of sinne And a death to the power reign and dominion of sinne Death to the guilt of sinne is a perfect fredome from all sinne by the death of Christ for our sinne thus all in whom Christ lives are dead to sinne totally We are dead to the guilt of sinne by the body of Christ who died for us The death of our dear Saviour hath purchased and perfected this death for us The bloud of Iesus Christ cleanseth us from all sinne 1 Joh. 1.7 From all sinne past present and to come He that is thus dead is freed from sinne as the Apostle speaks Rom. 6.7 Redeemed from all iniqâ—ity Tit. 2.14 And this is the great priveledge of all those in whom Christ lives of all the true memberâ— of Jesus Christ Christ undertakes for them as Iudah did for Benjamin I will be sâ—rety for him of my hand shale thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever said Iudah to his father Gen. 43.9 Thus Christ undertakes for all his members for all his elect so as they may and ought to turn all charges brought against them over to Christ all inditements from God or Satan or conscience abused by Satan over to Christ their surety Who shall lay any thing to the charge of Gods elect saith the Apostle it is God that justifieth who is he tâ—at condemneth c. So may he that is thus dead to the guilt of sinne say What sinne is it that can condemne me that can bâ—ing in an inâ—ictment against me it is Christ that died it is Christ that died for me and by his death perfected this death for me I am now compleat in him in this respâ—ct who is it or whâ—t is it then that can lay any thing unto my chaâ—ge that can seperate me from the love of God in Christ Jesus Sin my worst enemy cannot do it for I am totally dead to the guilt of it by vertue of my Union with Christ Is Châ—ist be in yâ—u the boâ—y is dead because of sinne perfectly â—ead to the guilt of sinne Though Justâ—fication acquits a sinner from all sinne in Gods determination yet is not his pâ—râ—â—n formally granted nor actually put in exâ—â—uâ—iâ—n unâ—â—ll sued out and the trâ—bute of acâ—uâ—ll Repentance for kâ—own sinne is â—aid except in some cases viz. in case of the want of tâ—e use of 〈◊〉 as in children and disâ—â—â—cted persons in whom conscience cannot do its â—â—ffice beâ—â—usâ— of debility in the underâ—â—anding Thiâ— with submission to a better juâ—gement I humbly conceive to be according to tâ—uth and noâ—e it to vindicate my sâ—lâ— and cauâ—ion the Reader concerning that Antinomiâ—â— Tenet about Justification so common in these daies Thus is a true believer perfectly dead to the guilt of sinne by the death of Christ for his sinne But to the power dominion and being of sinne no child of Adam is totally dead in this life no not the best of the children of God but dying daily therefore saith the Apostle I die daily c. If any man thinks himself freed from sinne or perfectly dead to sinne in this sence He deceives himself and the truth is not in him 1 Joh. 1.8 For totally dead to sinne in this sence was never any sonne of man in this life but he that was the Sonne of God to wit Jesus Christ. Totally dead to the power and being of sinne is not he that is totally dead to the guilt of sinne untill this earthly house be quite pulled down and death that last debt and wages of sinne to the godly paid then and never till then is he in whom Christ lives totally freed from the power and being of sinne By the mercy of God death which was to man the wages and punishment of sinne is made unto all true believers the end of sinne the worker of death to wit sinne doth perish by its own workes sinne is slain and abolished by death Totall death to the power and being of finne is one great part of the privative gain which death brings to all that are in Christ to all that die in the Lord death the devorcer of soul and body brings perfect death to the power and being of sinne the enemy and burden of soul and body Perfectly dead to the power and being of sinne is no man here this death belongs to that other world But truly dead to the power and reign of sinne are all those here in whom Christ lives and this is that death which this Text points at If Christ be in you the body is dead because of sinne c. All in the state of nature are dead in sinne All in a state of grace are dead to sinne according to the meaning of this Text dead to sinne in a Gospel sence Death to the power and reign of finne is one part of the renovation of our natures consisting in that which the Scripture calls mortification by vertue of which the love of sinne and delight in sinne which is indeed the life of sinne is destroyed At this death the Apostle points Rom. 6 2. How shall we that are dead to sinne live any longer therein As if he had said How shall we that are dead to the guilt of sinne take pleasure in the filth of sinne or wallow in any sinne with delight It is impossible for death to the guilt of sin alwayes produceth death to the power and dominion of sinne If Christ be in you the body is dead because of sinne Is Christ be in you as a Iustifier he is in you as a Sanctifier also The body is dead because of sinne Christ and sinne may dwell in the same subject at the same time yea Christ may live where sinne doth dwell Christ liveth in me sinne dwelleth in me saith the Apostle but Christ and sinne cannot both live and reign together in the same subject at the same time Caesar and Pompey might better have lived and reigned togeher than Christ and sinne where either of these lives it reigns and both cannot reign together If Christ be in you the body is dead because of sinne This body to wit sinne whilest alive rules and reignes as a Husband as a Lord and Master and is obeyed freely and willingly with the consent of the whole will so much that phrase of the Apostle To whom ye yeeld your selves servants to obey doth imply But when Christ once espouseth a soul unto himself he divests this Lord of his power He puts this Husband to death and assumes all the rule and domination to himself And the soul thus espoused yeelds to obey him as her sovereign Lord and sole Commander We have no king but Caesar said the Iews So saith the soul dead to sinne I have no King but Christ I yeeld my self willingly to no other Therefore saith the Apostle If Christ be in you the body is
dwell in you But without Christ without Vnion with Christ there is no Salvation sor Man therefore it follows by necessary consequence That he that hath the Spirit of Christ dwelling in him according to the meaning of the Apostle in this text hath undoubtedly Union with Christ. Here note That the first and radicall Union between Christ and his Members is by conjunction This Union by Conjunction is a true and reall uniting of our persons bodies and souls to the Person of Christ God and Man To the Person of Christ as our Mediator And it is then effected when the Lord is joyned to the Soul and the Soul to the Lord so as they are made truly one This Union between Christ and his Members is made by the Spirit of God whose office it is to joyn Christ and his Members together it is the Spirit immediately on Christs part but the Spirit mediately on our part that makes this Union Christ by an actuall habitation of his Spirit in his Elect really joyns himself unto them and becoms truly one with them Christ by his Spirit works unfeigned faith in the hearts of his elect by which they habitually abide in him joyn themselves unto him and become truly one with him Christ and his Members thus joyned together are one by Conjunction To get assurance of thy Union with Christ then thou must of necessity begin here viz. with a diligent search whether thou art indued with the Spirit of Christ yea or nay and in searching after this take notice That the Spirit of God is said to be given Either Essentially or Virtually Essentially unto Christ onely virtually unto us So as when the Scripture speaks of giving the holy Spirit of God to man of the receiving of the Spirit by Man and of the dwelling of the holy Spirit in man In these texts and the like we are not to understand the essence of that Person in Trinity But the vertue efficacy and operation of that Person Secondly Note that the Spirit of God is virtually given unto man either as a qualifier only or as a sanctifier As a restrainer or as a renewer and that reception of the Spirit and dwelling of the Spirit which the Scripture makes an Argument of ouâ— Union with Christ is not that common efficacy and dwelling of the Spirit whereby he is a restrainer and qualifier onely But that speciall Efficacy and Virtue of the holy Spirit of God whereby he becometh a renewer and sanctifier of us To get assurance of the Union with Christ then thou must diligently and seriously examine thy self touching the spirituall virtue efficacy and operation of the holy Spirit of God in thy Soul manifested in and by those speciall graces which the holy Spirit of God works in the hearts of the Elect and of them onely thence called by Divines for distinction sake saâ—ctâ—fying or renewing grace The Spirit of God as a sanctifier the world cannot receive as the Language of Christ intimates Ioh 14.17 Sanctifying or renewing grace Christ bestows upon his Spouse onely it is his love-token to her in her military life though Christ be liberall in bestowing gifts upon all sorts of people yet he keeps these Jewels for his Spouse and bestows them on her onely on whom he bestows himself well may they therefore serve to demonstrate our Union with Christ and the habitation of his â—pirit in us after a speciall manner wheresoever they are bestowed hence it is that this gâ—ace and glory are coupled together Psal. 84 11. Amongst those speciall graces which demonstrâ—â—â— the holy Spirits saving habitation in â—s the first which I will here speak of is Faith to wiâ— justifying Faith We having the â—ame Spirit of Faith we also believe saith the Apostle 2 Cor. 4.13 Hence it is evident that whosoever is indued with the holy Spirit of God savingly beleives he beleives with a justifying faith For as much as the Spirit works this true justifying faith in all those in whom he dwelleth savingly Therefore if thou wouldest get a true testimony of the holy Spirits dwelling in thee after a speciall and saving manner thou must diligently try and examine thy self whether thou hast this grace of faith true justifying faith wrought in thee or not If thou hast this grace of justifying faith thou hast that which is an infallible Character and a reall testimony of the holy Spirits saving habitation and operation in thee of thy Union with Christ and eternal salvation by him as the Apostle intimates 1 Iohn 5.10 where he saith he that believeth in the Son of God hath the witnesse in himself The truth of this assertion will more clearly and fully appear by that which follows This faith is a speciall work of the Spirit of God in man as appears by the language of the Apostle Eph. 1.19 20. Where the Apostle speaks of it as a work of Gods Almighty Power No less then that which he wrought in Christ when he raised him from the dead and set him at his own right hand in Glory And in that it accompanieth predestination and is a grace proper and peculiar unto the elect as appears by 2 Thes. 2.13 compared with Tit. 1.1 He that with this saith beleiveth in Christ eateth the Flesh of Christ and drinketh his Blood and Christ saith He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him John 6.56 And hath he not then Union with Christ surely yes for he lives in Christ and Christ in him Really Spiritually he is one with Christ and Christ with him Of this faith Christ affirmeth that it is accompanied with salvation Iohn 3.36 He that believeth on the Son hath Everlasting life and John 6.54 He saith wheso eateth my Flesh and drinketh my Blood hath Eternall Life He that believâ—th on me hath Everlasting Life Joh. 6.47 This faith is called an evidence Heb. 11.1 the evidence of things not seen And true it is that this faith alwayes is an evidence though it do not alwayes give evidence to the subject in which it is beleeve and be saved are coupled together Luk. 8.12 Finally unto this faith is annexed in Scripture many special and absolute promises of salvation the Scripture faith that whosoever beleiveth in Christ shall not be ashamed Rom. 10.11 Beleive in the Lord Iâ—sus Christ and thou shalt be saved Act. 1â— 31 Christ saith He that believeth in me though he were dead yet shall he live Joh. 11.25 He that liveth and believeth in me shall never die ver 26. He shall never dye eternally He that eateth me shall live by me He that eateth of this bread shall live for ever Joh. 6.57 58. Verily verily I say unto you He that heareth my word and beleiveth in him that sent me shall not come into condemnation but is passed from death unto life Joh. 5.24 By all which it is evident that justifying faith for of that these texts speak is a sure earnest of our
with him in this Christ and a new Creature are one in their ends and aimes Lord What wilt thou have me to do saith a new Creature I desire thy Will should be the rule of my action I desire Christ may be magnified in my body whether it be by life or by death This is the language of one joyned to the Lord Jesus Christ and one Spirit with him He that seeketh the glory of him that sent him the same is true saith Christ and he that seeketh the glory of Christ according to the rule and exampâ—e of Christ the same is new say I. 3. Thirdly Christ and a new Creature are one in function Christ is a Prophet and he that is joyned unto him is one with him in this Chrisâ— is a Prophet to teach his members and his members are one Prophet with him to exhort and build up themselves and one another in their mâ—st holy faith but with these differences Christ hath the Spirit of Prophesie as a fountain and without measure in all fulnesse but hâ—s members as streams issuing from that fountain by gift and of his â—ulnesse Châ—ist is an universal Prophet to teach all his Peâ—ple without limitation of persons or place but all his members are not so they are limited Propheâ—s and mâ—y not go beyond the bounds of their proper spâ—ere not beyond the bounds set by this great Prophet in his Word Christ is a Priest and he that is joyned to him is one with him in thiâ— Christ hath made all â—is Members Priests to God Rev. 1.6 to offer up spirituall Sacrifice to God Christ hath offered up himself to God he dyed and sâ—crificed himsâ—lf to God And he that is jâ—â—ned unto him is made conformable unto his death he hath sacriâ—iced all to Christ his whole self his own reason will righteousnesse and wickednesse all within him and without him he is become dead to sinne dead to his own righteousnesse dead to the World dead to all by the body of Christ They that are Christs have crucified the flesh with the affections and lusts saith the Apostle Gal. 5.24 Christ is a King to rule over his People and over his enemies and he that is joyned unto the Lord Christ is one with him in his Kingly Function He hath made us Kings saith the Text Rev. 1.6 Kings in a spiritual sense to rule over our thoughts affections words and actions over all our lusts so as sin doth not rule nor reign in us within nor without as an approved Lord Christ and a new Creature are one in Life and conversation A new Creature is one dead with Christ and risen again with him to newnâ—sse of Life he that is joyned to the Lord is one Spirit Christ is formed in his Life and Conversation by transforming him in hiâ— Life and Conversation and conforming him in his Lise and Conversation to the Image and Example of Christ so as he may truly say with the Apostle It is no more I that live but Christ that dwelleth in me Christ was holy and harmlesse in his Nature Life and Conversation Heb. 7.26 He wâ—s inwardly holy as well as outwardly holy holy in his Thoughts in his Affections in his Words and in his Actions Holy in all mannâ—r of Conversation in all places in all company in all times and variety of conditions holy in Life and holy in Death and he that is joyned to the Lord Jesus Christ is holy as he is holy but with this difference Christ our head was holy by nature but we his members are holy by grace only Christ our head was holy with a perfect holinesse but we his Members have only a sincere holynesse in this Life our conformity unto Christ is in kind not in degree Christ our head had a derivative holynesse he could derive holynesse into his Members and infuse it into them which had none but this is proper and peculiar unto him this cannot the best of his Members do He that is joyned unto the Lord is one Spirit one holy Spirit dwelleth in the head and in the Members in the head without measure in the members as it seemeth good unto the Head to infuse it Christ and his have one heart and they have chosen one way one way of holynesse leading to a place of perfect holynesse and happinesse they speak one language mind one thing aim at one end one they are in the state of grace and one they shall be for ever in glory He that is joyned to the Lord is one Spirit A new Creature a true Member of Jesus Christ is better known by his Spirit then his outward man for the root of the matter as Iob speaks is within him his Circumcision is inward in his heart and spirit he is one Spirit with the Lord Jesus Christ. Ye know not what Spirit ye are of said Christ to his Disciples Luk. 9.55 But this Text shews what Spirit a new Creature a true Member of Christ is of he is one Spirit with Christ He that is joyned to the Lord is one Spirit A new Creature one joyned to the Lord in grace is very watchful over his outward man over his words and deeds but especially over his heart and spirit to keep them stedfast with God Thus was Christ and he that is joyned to the Lord is one Spirit Quest. But what Spirit was the Lord Iesus Christ of Answ. 1. The Spirit of Christ was a Spirit of Truth it is so called Ioh. 14.17 16.13 We read of a lying spirit in the 2 Chro. 18.21 22. and this is powred out in these dayes wherein so many lyes and slanders are daily broached to the dishonour of God and the Truth but this Spirit is not one with Christs Spirit but with Antichrists Christs Spirit is the Spirit of Truth but Antichrists Spirit is the Spirit of falshood error and all deceiveableness as appears by the 2 Thes. 2.10 2. Christ was of a humble meek and lowly Spirit as himself affirms Matth. 11.29 And the Prophet Zechariah of him Zech. 9.9 Of this Christ gave many reall testimonies when here on Earth He was not only humble meek and lowly in his carriage and in shew but in Heart and Spirit He was really such as his Birth Life and Death did testifie 3. Christ was of a just and righteous Spirit so saith the Prophet Zech 9.9 He is just Christ was not only morally just but he was Divinely just as is evident by his Government the revealed Will of God is the Cannon by which he rules they which walk contrary unto it sooner or later he punisheth and they which walk according to it he sooner or latter rewardeth He doth judg with righteousness and reprove with equity saith the Prophet Isai. 11.4 4. Christ was of a mercifull tender and compassionate Spirit he had compassion on the souls of his enemies as that Text Ezek. 16. ver 4 5 6. with many others shew He had