Sonne in the likenesse of sinful flesh and for sinne condemned sin in the flesh Ver. 4. That the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit CHAP. I. Containeth an Explication of the Text in its dependance and manner of laying down with three special Observations giving further light to the words and with the four great truths of Doctrine three of them expressed and the fourth implyed in the cohaerence SECT 1. THe whole Chapter is the Conclusion The dependance of the words on the former part of the Epistle Their scope is comfort of the large treatise and disputation of the holy Apostle Paul writing to the Romans concerning the Justification and Sanctification of believers in Jesus Christ The Apostle drawes up all that he had delivered in this Epistle for the practice of the Saints and especially for their consolation against all sorts of evils that may befal them in this present Two evils sinne and affliction world Now because there are two sorts of evils which assault their faith and that sorely and dangerously which are the sense of the remainders of sin within them and the manifold afflictions tribulations and temptations that befal them from without two evils sinne and the Crosse sin that dwells in them and the Comfort in Christ to believers against both Cross that attends them from abroad The Apostle against both these doth exceedingly comfort all believers And this he doth not without cause They that believe in Christ do they not finde sinful corruption working in them and is it not as a law in their members doth it not sometimes carry them away captives and is it not alwayes averse and adverse to their holy inclinations unto and delight in the law of the Lord Paul in his own person sets out the estate of a believer to be such in the latter end of the seventh chapter If this be the estate of those that believe and that have in them the beginnings of grace and sanctification How can they be comforted for is not sin to be regarded is not sin the more grievous the more good and gracious God is to them and ought it not so to be do not their souls hate sin the more and are therefore the more troubled because such corruptions stir in them and break forth against God the Apostle grants it all but for full consolation sets Jesus Christ against this evil of sin and asserts that their sins shall not condemn them There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit This is haâ—dled from the first verse to the middle of the seventeenth verse For the second evil true believers are subject to persecutions to afflictions before and above any others they are the 〈◊〉 of contradiction the very strife of tongues how then shall they have comfort Where is the gaine of godlinesse The Apostle saith there is this certaine truth full of Consolation that all afflictions that can befal the believer are so farre from prejudicing his salvation that they promote and assure unto him his greater glory in verse 17. and this argument is continued unto the 31. verse And then in the 31. verse to the end the Apostle breaks out into a triumph of faith over both evil sin and affliction over all that may stand in the way of their comfort not leaving until he hath raised them together with himself in despight of all adverse things to the height of one more than a Conquerour and to the glorying of one that is fully assured In the words of these two verses The The dependance of the words on the former verses To them that are in Christ comfort against the evil of sin proposition for comfort against the sense of sin laid down in the first verse is proved and demonstrated and the meaning of the probation of that proposition given in the second verse is also in these words cleared There is no condemnation to them that are in Christ Jesus That 's the proposition whereof these words in verse 3 4. give the full demonstration and 't is this In Jesus Christ their sins are condemned and the righteousnesse of the Law which is the strength of sin is fulfilled What condemnation can there be where sin is condemned and where all righteousnesse is fulfilled and this is the true case of all that are in Christ besides they are under another law even the command of the Spirit of Jesus Christ after whom they walk and who from Christ is in them lawing of them So that they who are in Christ Jesus are not onely under another Law but the Spirit of life which is in Christ Jesus and from him a their Head and as the second Adam is in them as a Law even the Law of the Spirit of life which delivers them from the Law of sin and death this is the summe of the second verse what is this law of the Spirit It is the Spirit of grace and What is the Law of the Spirit What is the Law of sin holinesse dwelling in us by the Word of the Gospel which hath in us the power and force of a Law What is the Law of sin and death It is the deadly power of sin which hath in all men by nature the strength of a Law to command and commanding reigns through the strength of the holy Law of God unto death or condemnation Now â— observe how the third and fourth verses clear up this nothing but the living spiritual law of the Spirit which is in Christ Jesus can give a sinner an Apostle a Paul deliverance from the power of sin and death but this can this Law of the Spirit of life hath delivered me This is thus made out The Law of God could not do it for that doth not give this Spirit but the Gospel onely can do it because the Gospel giveth the Spirit the Spirit of life which sets free from the Law and power of sin and death This is the dependance of these verses upon the former SECT 2. The words are the summe of the Gospel The manner of laying down the Doctrine of the Gospel here 1. By prevention of an objection Object Might not the Law deliver a sinner explaining the great mystery of salvation which God himself first preached in Paradise to our first Parents miserably fallen which the holy Apostle openeth in this manner He layeth it down first by prevention of an Objection and then by reckoning up the causes of salvation and lastly by re-assuming the description of the persons that have their part therein The Objection is this How doth the Law of the Spirit alone deliver the sinner might not the holy Law of God deliver from sin and death Answ The Law cannot deliver The deliverance of a sinner from sinne and Answ It is the thing impossible to the Law from the damnation of sinne
Law might be fulfilled in us In the Law there is the righteousnesse of the commands and the righteous just damnatory sentence of threatnings against the transgressors of those holy commands Now God sent his Sonne and held the fore-mentioned course in laying our sinnes upon him that the whole righteousnesse which the Law requireth of us might be fulfilled in us who are in Christ by faith whiles by Jesus Christ it is fulfilled for us and for our sakes in our roome and stead and so the Law is while fulfilled for us fulfilled in us who are in Christ by faith And then secondly the holinesse and righteousnesse of the precepts is fulfilled in us whiles by this faith which unites us to Christ receiveth his Spirit draweth from Christ sanctifying grace and purifieth the heart a new obedience in all uprightnesse and integrity respecting the whole Law is begun and more and more encreaseth in us in this life is of that growing nature that it will go forwards hold on fight out its way persevere and overcome and at last be perfected in glory thus the righteousnesse of the Law is in us by faith Christs righteousnesse in obedience and sufferings for us reckoned to us as ours and by the same faith holinesse in truth begunne and growing up to perfection in us See here the Gospel fights not against the Law as the Law is not against the Gospel The Gospel acquits those whom the Law pronounceth guilty but not as considered nakedly in their guilt that were against the Jus the right of the Law but by the intervening of and the guilty considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction of the Sonne of God and this is agreeable to the jus the right of the Law The Gospel sets them free from condemnation notwithstanding their sinnes because it brings in God condemning their sinnes in the flesh of his Sonne and the Sonne bearing the condemnation of sinne laid on him of God in his own flesh The Gospel while it acquits from the Law purifieth the sinner and gives him an heart and power to judge himself to love the holinesse and righteousnesse which the Law requireth and in this work upholds him with delight in the inward man till holiness be perfected So the Gospel fulfills the Law every way in Christ and in us fulfills the righteousness of the Law for us and in us and while for us in us 6. The person applying and the manner of application of this salvation even the Spirit the Spirit of Jesus Christ who in all those that are delivered from condemnation by Jesus Christ is uniting them to Christ and regenerating and sanctifying them This Spirit sets himself up in the throne and pulls the flesh out of the throne and he reignes in them and orders their lives This person even the holy Ghost and his work making this salvation to come home with saving efficacy is mentioned implyedly in these words In us who walk not after the flesh but after the Spirit Thus the Apostle hath set out lively the second great Doctrine The third is a description of those for The third whom God sent his Sonne to become flesh to condemn their sin in his flesh and to fulfill the righteousness of the Law in them these persons are plainly and lively described thus they are those who walk not after the flesh but after the Spirit They are known by their walks that is by the tenour and course of their lives in which they deliberately set themselves with continuance and progress which course of life is framed after the guidance and rule not of the flesh that is of their corrupted nature but of the Spirit that is the Spirit of Christ which by the Word ingraffed in them dwells in them and orders their conversation 4. We have also a fourth point of excellent worth for the comfort of sin-burdened and mortified souls which the word of connexion for leadeth us unto There is no condemnation to them that are in Christ though there be much sin in them for the Spirit of life in Christ Jesus and from him coming into them is as a Law that hath delivered them from the Law of sin and so from the Law of death and all this is most evident for in Christ their sins are condemned and they justified and sanctified for see they as men set at liberty do walk after the Spirit and not after the flesh This then is the precious truth which lyeth in the coherence concerning the riches of their assurance and consolation who are in Jesus Christ The sins of those that walk after the Spâ—râ—t shall never be to their condemnation neither shall hinder from them the benefit of all the salvation that cometh by Christ nor â—et ought they in the least kind to hinder their full assurance their comfortable walking in their obedience their constant combating against the flesh nor their full dedition to the Law of the Spirit of life as to that which will give them full deliverance from the Law of sinne and death CHAP. II Containing the first great truth which is this that there is no salvation for any man by the Law or by any other means save onely by Jesus Christ. SECT 1. Having drawn up four choice truths of saving knowledge absolutely necessary to everlasting blessedness and sound comfort compactly delivered by the holy Apostle in this portion of Scripture I 1. Doct. No salvation but by Christ Gal. 3. 21 22. come now to handle those four truths at large the first of them is this There is no salvation for any man by the Law or by any other meanes whatsoever but onely by Jesus Christ. If there had been a Law given which could have given life Verily righteousnesse should have been by the Law but the Scripture hath concluded all under sinne saith this Apostle that the promise of faith of Jesus Christ might be given to them that beleeve These are opposite the Law and the Promise the concluding of all under sin and the giving of life and righteousness the faith of Jesus Christ whereby we believe and the works of the Law the giving of the promise which is a reward reckoned of grace to him that believeth Rom. 4. 3 4 5 and the paying of a debt which is a reward to him that worketh If then the Law could save there had been no need of the Promise the Promise were in vain nevertheless the Law is not against the Promise but it shuts all men up to the Promise where life and righteousness is alone to be had by believing in Iesus Christ But may there not be found some other name besides or together with Iesus Christ by which a sinner may be saved for answer hear the Apostle Peter as the mouth all the rest of the Apostles saâ—ing to all men and to all the people oâ— Israel Jesus Christ Acts 4. 10 11 12 of Nazareth whom ye crucified whom God raised from the dead
under bondage and subjected to vanity vanity and vexation of Spirit is attending man in the enjoyment of all things under the Sun Fourthly The harmlesse jollities of the Eccl. 11. 9. flesh shall be brought into judgment Fifthly A conscience checking galling and gnawing for the flesh's ryots Sixthly The flesh's naughtinesse is discovered in the Word of God 2 Cor. 10. 4 5 6. Ro. 8. 13. Seventhly powerful means are given of God to crucifie it The Ministery the Spirit the crucifyings of the Sonne of God and exceeding great and precious promises which present to us a draught of better things than the flesh can propose Eightly In the Word commands and directions are given how to use the flesh such are these be temperate be sober beat down your bodies bring them into subjection Accuse and condemn the flesh silence her reasonings lay-in distinguishing and mortifying principles they are such as these The belly for meat and meat for the belly but God shall destroy them both The body is for the Lord not for lust The body is the Temple of the Holy Ghost The body shall be raised out of the grave but not as it is sowen both soul and body are the more excellent as they are lesse fleshly All the things of this life are such as perish in the using The scheme or fashion of this world passeth away All that is in the world and is of the world as the lust of the flesh the lust of the eye and the pride of life is not of the Father All these things that are of this lower world shall be dissolved Ninthly A judgment day is appointed and it shall as surely come as it is sure that men dye then this whole visible Creation which the flesh abuseth shall be burnt with fire The heavens shall shrivel together as a scrole and the earth with the works thereon shall be burnt up Tenthly in the mean time bitters are cast into all our earthly sweets and wasting judgments are abroad in the visible Church at this day Meditate often upon these things inlarge your thoughts upon each of them All these will eat down proud-flesh Thus of the three grand doctrines more expressely delivered in this text the last of which concerns the lively description of the believer by his walks the fourth doctrine followeth CHAP. XI Containeth the fourth and last great truth which is The fulnesse of the assurance and of the Consolation of those who are in Christ and walk not after the flesh but after the Spirit SECT 1. The fourth doctrine ariseth from the The fourth doctrine coherence of these two verses with the words before and following when we observe how they are placed in the frame of the Apostles discourse and it is full of consolation for it concernes the full assurance and the safe estate of all those who are actually in Christ notwithstanding their sinnes They have flesh a corrupt How raised nature dwelling with them and many sinnes the issues of that flesh but walking not in them they are in Christ and therefore there is no condemnation to them as the 1. verse with these verses affirmes and proves for their sinnes God hath condemned in the flesh or body and soul of his own Sonne the benefit of the salvarion wrought by Jesus Christ cometh home to them for all that their flesh that body of death can do so that they may and ought to say I thank God through Jâ—sus Christ who hath and doth and will deliver me from the same this is evident by comparing these verses with the 25. ver of Chap. 7. They should also rest assured of their blessed estate when there is no condemnation to them and when the strength of this evidence of their interest in Christ from their spiritual-mindednesse and savour influencing their walk is life and peace as these words looking backwards to the 1. ver of this Chapter and forward to the 5. and 6. verses do plentifully shew And since the scope of the whole discourse from ver 1. to ver 17. of this chapter is to support and encourage these spiritual holy walkers in their way the burden and workings of sin in them should not break their spirits or discourage them in the course of their holy living the miserable conflicting toyle of a gracious heart with the sinne dwelling in him is the thing treated of in the person of holy Paul representing all the regenerate in chap. 7. the latter part of it and the 8. chapter to ver 17. thereof is on purpose adjoyned to back on those Combitants in their warre against the flesh their sinne must not dishearten them in the combate this is the force of that word Now it is a word of encouragement as if he said therefore since Christ is your deliverer for and through whom ye may blesse God and rejoyce with thankfulnesse in the very heat and worst of the battel with your sinnes since flesh and you who are under the Law of your minds and are regenerate are two Now Now therefore stand to it and fight it out there is no condemnation to such as you And let this word for in these verses of my Text be carried to the ver immediately going before it and then they perswade these holy walkers to give up themselves fully chearfully and without fear of miscarrying to the Law of the Spirit of life which is in Christ Jesus which will certainly carry through without peril from the Law of sin and death which threatens them Having shewed the coherence take the fourth doctrine in this proposition The sinnes of those that walk after the Spirit shall never be to their condemnation neither shall they hinder to them the benefit of all the salvation that cometh by Christ nor ought in the least kind to hinder their assurance or their comfortable walking in their obedience their constant combating against the flesh or their full dedition to the Law of the Spirit of life which is in Christ Jesus as to that which will deliver from the Law of sin and death For explication of this truth observe The explication 1. What is granted 4. things here in the first place what is granted 1. It is granted that the sinnes of those that walk after the Spirit are sinnes they are transgressions of Gods holy Commandments they are filthy and do make them guilty they are against God and against Christ and are repugnant to the holy Ghost they deserve condemnation though they redound not unto condemnation they redound to their fault and to their guilt though not to their châ—rge for they are not imputed nor to malediction these Christ hath borne nor to eternal punishment for Christ hath made full satisfaction That their sinnes condemne them not is not from any lesse desert they also strike at the life of grace though they cannot destroy the life of grace 2. It is granted that there is flesh in them the seed and spawne of all sin that
is that which is the impossible thing of the Law that which is impossible for the Law to do The Law is the holy Commandements of the Eternal God Maker of all things these discover sinne and condemne the sinner but they deliver not from either That which is of use and is of this nature to shew and sentence for sinne cannot possibly work deliverance to a sinner but it is the Gospel that Law of faith that discovereth a Saviour Jesus Christ and in Jesus Christ how a sinner may be made righteous and so be delivered from sinne and how one condemned by the righteous Law may be delivered from that condemning sentence and so be set free from death which sinne deserved God sending his own Sonne c. where it appears that a sinner may be delivered from his sinne and made riâ—hteous and delivered from the Law and not condemned What the Law could not do in that it was weak through â—â—e flesh God sending his own Sonne c. The former Objection may yet be urged for it may be said the Law is righteous and can it not then give righteousnesse and life Answ The Apostle explaineth the Yet the Law is in no fault thing and amplifieth it the Law cannot do it not that there is fault in the Law this impossibility cometh through the weaknesse of mankinde now fallen who are not able to keep the Law The Law is not weak as if not perfectly righteous and holy or as if it had not a promise of life annexed to it but you are weak who are not able to keep it It is through mans weaknesse who is not able to performe the righteousnesse thereof that the Law is become weak the perfect exact holinesse thereof makes through our weaknesse weakning it that none can stand righteous by it nor live by it Hence ariseth the inpossibility of help by the Law Thus the Law is still preserved honourable and is magnified when yet it cannot help us and we are in the fault the fault is wholly ours Again the Apostle displayeth the Gospel 2. By opening the causes of a sinners salvation glory and displayeth the mystery thereof by opening the causes of the salvation of a sinner 1. The outward impulsive cause the impossibility and impotency of the Law to save through the impotency of man who stands bound to keep the Law this is the external impulsive this very thing that the Law cannot help us but condemns our sins and us for our sinnes and curseth us which is not thorough any fault in the Law of it self but only by accident by reason of our corrupt nature this this is that outward thing which moveth God to save sinners that which might move God to come and execute the sentence of the Law that moved God to provide a Saviour That which the Law cannot do through mans default that God doth by sending his own Son 2. The efficient or working cause the first working cause in saving a sinner God God set the accent there it must be noted with emphasis lift up the voice and stay the heart upon that Word write it in great letters It is not my observation that you must not slip over this one syllable but the Apostles divinely inspired as afterwards in this chapter when he saith If GOD be for us and again It is GOD that justifieth God against whom our sins are God whose righteous and eternal Law we have rendred uselesse to an utter impossibility to do us good and that for ever until He put us into another state He is the first agent in the work of our salvation 3. The material cause What course doth God take to save a sinner God sends his own Sonne Gods own Sonne doth take away sin by his passion bearing our sins in his own body his own Son in our flesh in which he was incarnate kept the Law for us and so the righteousnesse of the Law is fulfilled 4. The final cause which is this Redemption is wrought by the Christ of God that the righteousnesse of the Law might be fulfilled in us in us who have made the Law unable to do us any good who have made it to the Law impossible to set us free from sin and death 3. In us may some say in whom lest 3. By describing the persons for whom this salvation is wrought we should be deceived herein to our everlasting undoing while there is such a Gospel such a Saviour we have the persons described for whom all this is done In us who walk not after the flesh but after the Spirit that is in us that believe in Jesus Christ but because many do deceive themselves in saying we believe and do not believe the Apostle useth not those words but taketh up this description which noteth out a believer by the Spirit he hath received and the Spirit by the rule and dominion he hath now in and over him and this rule of the Spirit over believers by this that sin doth not now reign in them though sinne be in them and the ruling of the Spirit and the dethroning of sinne by their walk it is not ordered by the flesh nor at the will of the flesh but their life is ordered by the Spirit of Jesus Christ through the Word of this his grace dwelling in their hearts Thus we see proved in these words that there â—an be no condemnation to those that are in Christ for though the Law would condemn them because they are sinners and there is sinne in them that deserves condemnation yet their sinnes being condemned in Jesus Christ by a righteous God God may pardon them with the good leave of his justice doing no wrong at all to the holy Law SECT 3. For the further opening of the words here are Three things of special observation three things of special observation 1. The diverse acceptation of the word flesh in the compasse of this Text. First it notes mankinde with all its abilities and excellencies upheld in men of 1. The word flesh taken four wayes here God himself in his long-suffering since the fall in these words weak through the flesh Secondly it notes out the humane nature as corrupted with sinne in the words sinful flesh for the flesh of sinne that is mankinde such as sin hath made it not such as God made it soaked with sin under the power of sin weak frail flesh the soul and its endowments beslaved to the flesh to the senses to the sensual apperite to the things the outward man the flesh desireth insomuch that the whole man may well be called flesh Thirdly It notes the humane nature frail and mortal but not polluted with sin In the words condemned sinne in the flesh that is in the flesh of Jesus Christ Fourthly it notes the corruption or sinfulnesse of mans nature in the words walk not after the flesh Now from these several acceptations of the word flesh we gather Four observations from that
of greatest moment that can concerne us and our salvation and the assurance thereof laid down in open and expresse words 1. The impossibility of a sinners salvation by any means save by Jesus Christ 2. The absolute fulnesse of a sinners salvation by Jesus Christ 3. The lively description of those among sinners who do obtaine salvation by Jesus Christ And then in the connexion of these words with the former we have a fourth doctrine of excellent worth viz. 4. The fulnesse of their assurance to be out of the reach of condemnation and to be in the estate of salvation and the fulnesse of their consolation who are actually in Christ First The impossibility of the salvation of a sinner by any means saving Jesus Christ This the Apostle teacheth when he saith What she Law could not do It is that which the Law cannot do It is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible thing of the Law When he also saith further In that it was weak he teacheth that the Law is weak and so is unable to give life righteousnesse and salvation to a sinner and to deliver him from the Law of sin and death This is that thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which it is weak The Law is a perfect rule of righteousnesse It commands well It is a holy and exact sentencer of the disobedient it judgeth righteously but as for deliverance and salvation there it leaves a man that hath sinned and to that work it is utterly weak that is the thing in which it is weak therefore this impotency of the Law demonstrateth the impossibility of the Law to deliver a sinner And then when he saith through the flesh that is man since the fall taken with all his best abilities and they and he in them upheld by God the Creator in riches of patience and in riches of goodnesse and having in him the light of natural principles and with him the book of the Creature to read and not onely the work of the Law written in his heart but also the Law given to him from God by lively voice and written in Tables of stone and perpetuated in the holy Scripture man thus sustained and furnished with his utmost improvement which he can make of the same is but flesh weak flesh so weak that he hath brought this impotenâ—y and impossibility upon the Law the good holy spiritual and righteous Law of God which had the promise of life annexed to it Now through the flesh through man who is weak the Law becomes weak and deliverance from damnation and from sin is that impossible thing of the Law which man cannot have by the Law thus this gate to life is fast shut yet the Law is set up in its due worth and power and man cast down under his deserved blame man is laid dead to the Law and the Law dead to man as to the matter of righteousnesse and salvation Therfore also it unavoidably followeth that no other creature nor meanes can deliver a sinner for what means setting aside Jesus Christ is comparable to the Law or what creature is above the Law this is the first doctrine 2. As for the second The absolute fulnesse of a sinners salvation by Christ this is demonstrated by six powerful arguments For 1. It is GOD that provides this Saviour the Lord Jesus and the salvation that is in him God sent his Sonne If GOD will save who can destroy God the Law-giver offended the person against whom all our sins are 2. The person undertaking the work It is Gods own Sonne If he undertake it by whom the worlds were made the Sonne of the Fathers love What a salvation must it needs be and who who or what shall condemne 3. The way God took to save by him it is unspotted perfect and compleat this way was 1. By designation of him to the office of Mediatour and Saviour and to the works of that office God sending his own Sonne Sending noteth the Commissionating and actual employing in the execution of some function and work to the which he that is sent was fore-ordained selected and called and all this designing of the Sonne by and from God is of his mere grace and infinite good pleasure within himself 2. By his Incarnation God sent his Son in the likenesse of sinful flesh here is a suitable Mediatour and Saviour one that hath all right for he took to him flesh and blood and all ability for the Son of God became flesh 3. By allotting the businesse concerning which and for which he is sent It was sinne God sending his Sonne for sinne Sinne was that concerning which he came the businesse he was employed in to be a sacrifice and propitiation for sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the foulest thing in the world fouler than hell he is sent about sinne to take that away to take it on him on his own body on the body of his flesh God sent him charged with sinne with the iniquities of all his people God sent him as he that had before all world 's engaged himself for sinne to take it away Go out of heaven out of his Fathers bosome he must for the businesse of sinne for sinne lay upon him and since he had undertaken the debt no rest could there be to him till he had paid the utmost farthing It was much he should be sent in the likenesse of sinfâ—l flesh but behold God sending him so and concerning sâ—nne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and for sinne What businesse what work is here for Gods own Sonne to be busied about and to have any thing to do withall 4. By course of justice God condemned sinne in the flesh or in that flesh viz. which his own Sonne had at the Fathers sending taken upon him The Syriac readeth in his flesh The Sonne of God saveth by making satisfaction to Gods justice God condemneth sinne in the flesh of his Sonne and so there is no condemnation to the sinner the Sonâ—e of God in his flesh suffers sinne is said upon him and salvation is brought by redemption by ransome by payment of the debt fully charged and exacted God is gloriously and infinitely just in the act of saving a sinner Sinne is damning but in the flesh of Châ—ist sinne is damned God condemns it there Now the condemnation of sinne is the indemnity of the sinner In these four you have the way God took to save a sinner 4. The outward moving or impulsive cause because that the Law could not help and because that man had made that way to life by the Law impassable that was it that moved God thus to save The impotency of the Law made weak by man What the Law could not do God would do Our undone condition our irrevocable estate by our own default moved God to save This is also to admiration and of strong consolation 5. The end aimed at and attained The end of Christs mission incarnation and passion That the righteousnesse of the
called the spirit of errour and envy the spirit of envy and the wisdome of the the world is called the spirit of the world because of this force appearing in it acting of it which force cometh from the energy or effectual working of the Divel who is an evil Angel a spirit indeed But besides these spirits there is the 1 Cor. 2. 10 12. Spirit of God considered as set in opposition to the spirit of man and of the world this is the spirit spoken of in this Doctrine yet one that hath not this Spirit of God as the Spirit of grace may have the Spirit of God in some lesser and lower workings and presence he may have some excellent gifts of the Spirit of God as for instance he may have the Spirit of government as King Saul had he may have the extraordinary gifts of the Spirit gifting him with faith of miracles Mat. 7. 21. 1 Cor. 12. with tongues with prophesie or with wisdome and the like he may have the ordinary gifts of the Spirit such are all ministerial gifts he may have the common graces of the Spirit as general illumination convictions faith historical and temporary and thereupon tasts of the good Word of God the Word of the Gospel and of the powers of the world to come and many fruits arising from thence insomuch that by falling away willingly and sinning against such grace he may resist the Holy Ghost and may runne so high in this way to commit the sinne against the Holy Ghost that unpardonable sinne that sinne unto death he Heb. 6. 3 4. 10. 26 29. may have the spirit of bondage which is a good work but not enough to life and salvation It is the work of the Law accompanied with the Spirit quickning that part of Gods Word upon the soul and working lively and powerfully in the Ministery thereof Now the work of grace is above all this and the Christian in respect of this renewing and sanctifying work of the Spirit is more excellent than any other however otherwise qualified Pharaoh admiring in Joseph the work of the Spirit as the Spirit of prophesie and of the interpretation of dreams said of him Can we finde such a man as this is a man in Gen. 41. 38 whom the Spirit of God is but much more worthily may these words be applied to the regenerate and sanctified by faith which is in Jesus Christ which makes them workers of righteousnesse and no more workers of iniquity which is that good work which he that hath begun in Phil. 1. 6. any will not cease nor fail to perfect it till the day of Christ SECT 11. The Vse of Exhortation in the first branch of it Therefore let the Exhortation take place with you both to seek the Spirit and Use 2. Exhortation to seek the Spirit The way and means to receive the holy Ghost in ten directions to be rightly ordered towards him when you have him 1. Attend the way and means whereby you may receive the Holy Ghost Seek the sense and comfort of the gracious presence and the lively working of the Spirit of Sanctification and Adoption for this purpose these are choice directions First Come out from the world and give thy self up to the Word The world cannot receive the Spirit thou art among and of the world by nature Come out from among them touch not the unclean thing come out from the worlds lusts the worlds vanities and pomps the worlds traditions the worlds Idols and superstitions the Religions and Devotions as ever thou wouldest have God to receive thee into fellowship with Jesus Christ his Sonne through the communion or communication of his Spirit say of all these What have I to do any more with you the Spirit is the holy Spirit the world and the things of the world are the unclean thing The word is the vehicle the Chariot of the Spirit he spake by the Prophets and Apostles and he for ever works in and by their doctrine By the Word engrafted the Spirit dwells in the heart Receive the Word let it be in the truths contained in it as a heavenly Cyons which entertained with meekness and with laying aside all superfluity of wickednesse may be so naturallized into thee that thou mayest be turned into the nature of it and then thou shalt finde the Holy Ghost enter into thee and take up his habitation in thee Let the Word of Christ dwell richly in thee in all wisdome and the Spirit of Christ will fill thee with grace and glory The Scripture is the store-house of Wisdome Wisdome speaks there justifie Wisdome and thou art a childe of Wisdome whom the Holy Ghost hath regenerated this is the incorruptible seed of which Gods children are born anew who is the spiritual but he that is made up of the Word of God he who hath the Word of Christ to be the reason of his reason the light of his minde the life of his heart and the rule of his life he is the Christian indeed Secondly but when thou comest to the Word thou wilt be sure to meet with reproofs no looking into that glasse but thou wilt see all amisse Christ knoweth he shall finde thee a fool and a scorner simple and loving simplicity ignorant and hating knowledge now know he will reprove but yet with serious exhortations and alluring invitations calling and crying after thee what then is to be done Turn Turn at wisdom's reproofs and the promise of the pouring out of the Spirit unto thee is thine Thirdly Behold the Promises and how they are made I will put my Spirit within you saith God then shall ye remember Ezek. 36. 25 31 32. your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Remember thy wayes and doings that have not been good and loath thy self that 's all the qualification that is required of thee that thou mayest enjoy this great and all other the precious promises of the Covenant of grace Fourthly Wait on the preaching of the Gospel for that is the Ministery of the 2 Cor. 3. 6 8. Gal. 3. 2. Spirit The Spirit is given aâ—d received by the preaching and hearing of the Word of the Gospel the faith and not the Law by hearing that glorious heavenly Law of faith which excludeth boasting not the Law of works Fifthly Consider the gift and who it is that bestoweth the gift appointed to Joh. 4. 10. that work of God the Father even Jesus Christ the Sonne of God sent in our flesh made of a woman and made under the Law to redeem us from under the Law and consider that God the Father is in and through this Christ our heavenly Father Luk. 11. 13 Consider these three things and then ask the Holy Ghost by prayer for he is promised to those that ask him The gift indeed is great but no lesse
in the love of sin lyes the dominion of sin and it will enable to mortifie the deeds of that body of death It fills with the fruits against which there is no Law and it sets the soul at liberty 4. They are no debtors to the flesh they owe it neither suit not service but they are debtors to the Spirit they owe all they are and have towards salvation unto him 5. They are servants to righteousnesse the Covenant of their hearts when Ro. 8. 17. they first knew the grace of God in Christ to sinners in truth and they first saw the Son in the Gospel and believed on him was to be bound servants to righteousness and disavow the service of sinne And the Covenant of grace sets them free from sin that they might be the more servants of righteousnesse which is absolute and perfect liberty and this it doth for those that were servants of sin and free from righteousnesse which is absolute and perfect vassalage Who would run from his liberty to his bondage Who would be at full liberty who is daily and hourly threatened and dogg'd by that which would bring him into bondage and slavery A slave in the gallies would give himself up with all his heart to one able to give full deliverance and the more he hath felt and tasted such a powerful gracious hand the more so long as he is in any danger would he give himself up fully into such a hand Quest But do those that retain their integrity do as well as they can and as they might according to the measure of grace received and according to the means of grace which they do enjoy because some Ministers urge this much and do lay some stresse upon it when they exhort Christians to do what they can and comfort them if they do what they are able and it is usual with all in whom no work of grace discovereth it self in the conversation to plead and rest much upon this that they do and will do as God shall give them grace as if there were no fault in them and as if rather the fault were in God who giveth them no greater a measure Answ This is a certain truth There is no man that ever lived since the fall of our first Parents that walketh up to the light he hath received of God or to the means which God hath given him or hath done all that he might according to the gift and ability which he hath received he is a sinner against his light he Ro. 2. 3. hath his own thoughts accusing many times he pollutes himself in his own gifts Both Jews and Gentiles are guilty in this kinde and as for the regenerate First They have a will graciously inclined so to walk but this will is yoked with another backward crosse and thwart will which although it be subdued and be as it were under tribute yet it is not quite destroyed and sometimes it is up in rebellion and leads them Captive they cannot do what they would Secondly Their renewed will doth rule their walks and that so farre as to the measure of grace received and of the means enjoyed in a prevailing proportion I say prevailing so farre as to a greater strength than they themselves had before they had that measure and enjoyed that means but not to a proportion of strength that answers fully the measure received and the means enjoyed No Saint on earth which doth all that he ought to do No Saint on earth that doth all that he might do and therefore we must be humbled for our failings stirre up the gifts that are in us watch against spiritual slothfulnesse and negligence suffer the word of exhortation take heed of quenching the Spirit and of despising prophesying or faithful preaching and live by faith in the Lord Christ for righteousnesse and for strength Hitherto of the explication of this comfortable truth SECT 8. The demonstration of this doctrine The demonstration of rhis truth four ways in the general is worthy consideration or the reasons why comfort and assurance are not destroyed by the sinnes found upon those who walk not after the flesh but after the Spirit 1. Because of the Covenant of Grace under whâ—ch they are If they were under the Law if they were to stand or fall by the Covenant of Works their sins would condemn them but they are under the Gospel the Law of faith and that proclaims a Jubilee unto them Not that the Gospel allows of any sinne it forbids all sinne These things saith John I write Isa 61. 1 2 unto you that you sinne not It is as full and strict in forbidding all sinne and as severe in condemning all sinne as the Law is or can be and that to those who have received the free-gift even the justification of life and the Spirit of Grace and of Adoption It is the voice of the Gospel Abstain from all appearance of evil from all kinde of sinne and from all appearance of sinne of what sort soever it be It destroyes the dominion of sinne which thing the Law cannot do because the Law neither knows of a Ransome nor giveth the Spirit to renew sanctifie and priviledge and form to Adoption but the Gospel ptoclaims a Jubilee in that it brings in Christ a sinne-offeriâ—g a Ransome an Advocate with the Father and a Propitiation and in Christ it brings in God reconciling them to himself not imputing trespasses God in Covenant merciful to their transgressions and remembring their sinnes no more and through Christ God pouring out the Spirit of grace and supplication and sending the Spirit of his Sonne into their hearts God accepts them in Christ the beloved and by his Spirit through the Gospel he is perfecting that which concerns them never forsaking the works of his own hands in the regeneration he is accomplishing all the good pleasure of his goodnesse towards them and the work of faith with power in them 2. Because of the indissolublenesse of the chain of salvation in which in their effectual calling they are actually taken half off and in their justification they are actually acquitted from their sinnes and from damnation and adjudged unto everlasting life 3. Because it is not they that do commit sinne it is their flesh that Ro. 7. 25. Gal. 5. 24. doth them which they hale to the Crosse and have and do crucifie And while the Spirit leads them and hath the guidance of their conversation what ever sinne there is with them it is but of an enemy troubling and yet kept under 4. That which any man soweth that Gal. 6. 7 8 shall he reap now these believers sow not to the flesh but to the Spirit but because they yet have many sinnes and many a brush by them they sow in tears neverthelesse they go forth they carry precious seed with them sowing Ps 126. 5 6. they will be while they have time be the season a dirty winter season therefore
First what man is since the fall of Adam Take him with all abilities in his best estate here out of Christ he is but weak frail mortal and sinful flesh mortal and sinful man he is flesh that is carnal sensual and wholly corrupted with sin he is utterly unable to keep the holy Law of God to fulfill the righteousnesse of the Law to make satisfaction to Gods justice for the least sin by all the righteousnesse he can by himself attain unto And therefore wholly unable to escape condemnation Secondly We may here learn that the flesh that is man consisting of body and soul though frail and mortal even weak dying flesh enfeebled in his abilities and operations both of body and mind is not in that regard sinful for then the Son of God who became flesh who took on him our nature a true humane soul and body and our nature infirme frail and mortal our very flesh and blood must needs have been defiled with sinne but he knew no sinne he was the Lamb without spot and blemish therefore the flesh or body of man is not evil as it is flesh and blood nor the desires appetite or weaknesse frailties and diseases that attend it no more than the minde the top of the soul the will and affections of the soul are in themselves evil God is the former of our bodies as well as the Father of our spirits and God is not the Author of sinne this is diligently to be heeded against the dreams of most Hereticks old and new against the general sayings of Philosophers and the common and usual conceits all men have of the flesh or body as if that were the evil sinning blame-worthy part in them but their souls their hearts their minds the spirit of the minde that they think to be good and holy and to receive its defilement from the body And therefore men place all Religion in some observations of abstinence bodily bodily exercises as Touch not this taste not that and handle not the other or in some neglecting of the body macerating and punishing it and denying satisfaction to the poor flesh in the natural desires thereof unto which weak body there is an honour due whereas all that defiles a man is from within from the heart and soul of man from these good hearts of ours comes all wickednesse as our Lord Jesus teacheth Thirdly here we are taught that there is something in man farre worse than death mortality frailty or any disease or pain even that which brought all this upon him and that is sinne which we make so light of sinne is the worst thing in the world sin is farre worse than affliction than all deaths Fourthly here may be seen how near the Lord Jesus Christ the Sonne of God came unto us he came so near that he took to himself in nearest union not only our souls which are spiritual substances but our very bodies he took to him our flesh and blood he took to him our whole nature and that in the condition which sinne had brought it unto the very likenesse of sinful flesh our infirme nature a soul subject to some kind of ignorance to affections of love anger and sorrow a body subject to hunger thirst nakedness cold wearinesse a frail mortal man he was but wholly without sinne yea tempted as we are like us in all things sin only excepted he became flesh He did not assume our nature as it was in our first Parents in their innocency but as it is now since the fall he came not into the world in the form of a King or some great Monarch or of an honourable person or rich and wealthy no nor of a free-man but of a servant he became Phil. 2. 7. poor and destitute of all naked flesh 2 Cor. 8. 9. Behold the grace the great love of the Lord Jesus Christ behold it till thy heart be loose from all that men here admire and doat upon and begin to draw towards this Lord the Son of the most High who disdained not to come so low to seek after and exalt thee 2. Here we have the persons distinct 2. Three distinct persons and works of those persons distinct in a sinners salvation with their distinct workings who are employed in the salvation of the Elect 1. God the Father he is sending his own Son he is condemning sin he is salving and keeping whole and untoucht the righteousnesse of the Law 2. Then the Sonne of God Jesus Christ he is incarnate he becomes flesh he payes the price of Redemption by suffering the damnatory sentence of the Law he fulfills the righteousness required in the commands of the Law And lastly The Spirit he unites to Christ that this might he in us through faith he applies and brings home with power all this that the Father and Son have done he thrusts out the flesh the power of corrupt nature and regenerates sanctifies and rules in them so mightily that they walk after the Spirit In us who walke not after the flesh but after the Spirit Who 2 Sam. 7. 23 Deut 33. 29 are like unto Gods chosen who are thus saved of the Lord whom God the Father and the Sonne and the Spirit thus redeeme for whom these three yet one God do thus go forth and work and are so employed to deliver from sinne and damnation Blessed and happy art thou O Israel of God whether Jew or Gentile thus saved of the Lord 3. We have also here the summary 3. The two wayes given to mankind in which everlasting life might be obtained comprehension of all the wayes that ever God gave to mankinde to obtaine life by that is the Law and the Gospel We have likewise the onely way by which mankinde fallen can possibly be delivered and obtaine everlasting life which is the Gospel And further how these two the Law and the Gospel mutually do work The Law comes but is found weak unable and the deliverance of a sinner thereby a thing impossible yet this Law takes off the sinner from his great confidence leaves him at a losse shuts him up to Christ and to faith in him when that shall come to help The Doctrine or Law of Faith in Christ Jesus that establsheth the Law every way and doth that for the sinner which the Law could not do By it Gods love and Christ Jesus the Sonne of God the Saviour God in Christ is made known the Spirit is given the flesh oâ— corruption of nature subdued righteousnesse fulfilled sinne condemned and the sinner saved And withal the words are so composed that the summe of the Gospel is briefly orderly plainly practically or as it may and must fall into practice and fully set down here to our edification and consolation abundantly SECT 4. Having thus farre unfolded the words here are four precious and important 4. grand truths truths three in the text and one in the context We have three most glorious and necessary truths
of Gods appointing ordained for thee it is the righteousnesse of faith thine by believing not by working thou hast not a righteousnesse of works for thou art a sinner but here is a righteousnesse provided for a sinner believe and it is thine it is an everlasting righteousnesse live ever by believing and all thy sinnes are covered thou art clothed for ever The Sonne of God Jesus Christ is the Lord our righteousnesse 3. But man is yet a creature and though he be not under the curse and be acquitted of his sin yet is he bound to obedience and not the lesse bound but the more because God so loveth as to give Christ his own Son my bonds of obedience are greater and yet I sin daily my sin is the more aggravated because they are against such a gracious God and Father and against such a Lord Redeemer it is answered The Son of God is sent to fulfill the righteousnesse of the Law in us how may you say 1. By setting out to the world and to the heart of a sinner sinne more vile and the more condemned in and by the heart of the sinner which is one point of righteousness to hate judge sin And God most holy while most of love and most just while most of mercy now this heals us of profaness whilst it allures draws with cords of love whiles it fills with holy fear sin is hated and God loved the name of the Lord Christ is named with an heart departing with a blessed Apostasie from iniquity as love abounds just abomination of sin encreaseth with self-loathing and self-abhorrency 2. By shewing a crucified Christ which sight wounâ—s to the quick perswades to Zach. 12. 10. Joh. 12. 32 33. Joh. 3. 14 15 16. Gal. 2. 19 20. believe in God so loving as not to spare but to deliver up his own for us so faithful of his word performing in due time the greatest unlikeliest and ancientest promise he ever spake to believe in Christ so gracious to believe his promises threatnings commandments and all his words This sight crucifies us with Christ yeâ— causes to live to God and to live in and through crucifyings 3. By this faith the sinner is united to Christ not by a moral union as love uniteth but by a mystical receiving his Spirit not by a Physical or natural union but by a supernatural Christ of whom the Word the Spirit do therein testifie faith receiveth faith receiveth Christ in the Word justifieth and Christ is formed in the heart faith brings home the love of God in Christ as the Holy Ghost in the Word of the Gospel revealeth and by that Word reveals the Sonne in the sinners heart believing this faith works love this faith works by love which is the fulfilling of the Law 4. By this faith Christ is received not only as satisfying Gods justice punishing and commanding but as purchasing grace glory and all good things else yea as purchasing the blessing of the promise even the Holy Ghost who reneweth after Gal. 3. 12. the image of God and sets the heart on high in hope of the glory to come eternal life 5. Christ coming into the believer breaks down sinnes dominion and sets up his own government in the soul the Rom. 6. 14 authority of the Law-giver the spiritualnesse of the Law and his delight in all this 6. By his Spirit he creates us anew he confers all principles of obedience he comes and dwells there in the new creature he is in the seed abiding in them he enables he excites that ability he imparts to them the promises he puts life into the Word and Ordinances that they may be in power 7. By his exemplary life in holinesse both in doing and suffering he beats out before us the way of righteousnesse as our pattern which draws out imitation man being a creature prone to be led by examples and his imitating inclination in his new Creation sanctified now we would walk as Christ walked the heart is set on high and perfect patterns even on Gods holinesse and on Christs purity 8. Here is the image of God to be beheld in a mirrour in liberty and in great 1 Cor. 3. 17 18. glory the image of God lost but in Christ found again begetting in us the very same image we see and are transformed we see are assimilated made like unto it All this work is in true and powerful beginnings which tend to and are growing towards perfection and shall be perfect with perfection of degrees and fulnesse as here it is of parts and of uprightnesse SECT 2. This Doctrine is of singular use to wipe Uses 1. To vindicate the Gospel Gal. 2. 17 18 19. off all aspersion cast upon the Doctrine of justification of a sinner by faith in Jesus Christ without the works of the Law as if it were a Doctrine of loosnesse for see here Christ is not the minister of sin he destroyeth sinne in believers he by faith purifieth them to the very heart the preaching of this Gospel of forgivenesse of sinnes out of free-grace by faith in Jesus Christ destroyeth sin it makes the believer to live to God through a double death and the latter of them which this Gospel by faith puts the sinner unto is no less than crucifying yet a death to the believer most desirable because it is a crucifying of him with Christ And now this believer cannot but abhor the thought of being such a transgressor as to go about to build again that which by receiving and professing and preaching if he be a Minister this Gospel he destroyed was there ever the like effectual way of destroying sin and fulfilling the Law in a sinner as this here sin is made hateful in the heart of the sinner profanesse of heart healed the heart formerly alienated now drawn to God the old man crucified which Christ and the believer lives yet or rather Christ lives in him faith uniting to Christ and receiving Christ works by love love constraining to live to him that dyed for them the Holy Ghost is received the Son of God revealed in the soul Christs government is set up and sins dominion is broken down the heart is created anew and the sinner enabled to walk in Gods statutes to do his commandments with delight in the spiritualness and purity of the Law he would be holy as his heavenly Father is holy and pure as Christ is pure and walk he would as Christ walked by faith beholding God in Christ all of love he suffers a change from glory unto glory which shall be perfected in both body and soul in glory Was there ever such a fulfilling of the righteousness of the Law by weak sinful man as this which is wrought by faith in the Sonne of God sent into the world to take away sin by one offering and sacrifice once for ever Jesus Christ was a curse for sinne not a cloak for sinne he fulfilled
awake arise and live he is the Spirit of life the righteousnesse of Christ declared and set forth by God in the Gospel and brought home to the soul of an humbled sinner by the word attended with the Spirit and the Spirit is life because of this righteousnesse life from the death of condemnation which sin deserved life from the death of sin life true and joyful 3. He circumcises the heart with a circumcision made without Rom. 2. 29 Col. 2. 11. hands In this work the word is the circumcising knife this knife is taken into the hand of the Spirit the heart is the part that is to suffer and not the flesh or body of the sinner the fore-skin is the superfluity of maliciousnesse and wickednesse Jam. 1. 21. Deut. 30. 6. the skin upon the heart the skin of other loves which oppose the love of God as self-love the love of the world the love which is called lust and the love of superstitious vanities and mens inventions in Religion and worship and the cutting off this fore-skinnesse is when the word in the hand of the Spirit and by it skilfully used getting between our hearts and them it makes the heart to see them to be such as the word sayes of them and to judge it self for them and to cast them away as unprofitable and destructive even because of Christ circumcised and made under the Law for us and for our deliverance from the same Law Untill this work be done no love of God can be wrought in us strange loves have the heart and when this work is done it reacheth to the circumcision of the ears and of the lips and of the whole man Insomuch that the body of the sinnes of the flesh the whole frame of sinful flesh suffers and is destroyed 4. He gives us spiritual senses and a sagacity and quicknesse of sente whereby he makes us savour spiritual things and to smell out and delight to pursue spiritual wayes this work is so eminent that the Rom. 8. 5. Isa 11. 2 3 newborn babe can taste distinguishingly the sincere milk of the Word fit to feed batten and make to grow from all adulterate stuffe and can see and discern judiciously the things of the Spirit of God from all other things and make up a right judgement concerning them and can in hearing try the words of doctrine delivered and try the spirits in the teachers the Spirit of Christ and the spirit of Antichrist the Spirit of God and the spirit which is of the world the spirit of truth and the spirit of errour In ordering his Conversation he can sente and smell the wayes of holinesse from those of profanenesse so that he is of quick understanding in the feare of the Lord and is sensible and hath his feeling of spiritual mercies and plagues of sin that annoyes spiritual life and of the power and spiritualnesse of Ordinances and Administrations from ordinances of men in will-worship and formal out-sidednesse and shews and florishes in administrations All this the new born babe is able to do by a naturalnesse like an instinct though for want of Art or of strength of the reasoning ability or not yet having the wits the senses exercised in the word of righteousnesse he cannot shew to his own or others satisfaction where the fault lyeth much lesse is able to dispute it and by arguing convince the evil doers the opposer and the pleader for the evil the quicknesse of spiritual senses doth grow as age in Christ cometh on the Spirit in this work rested upon Jesus Christ as he was man in all fulnesse as became our head and it is on every living member of his mystical body according to his place of membership as becomes such a Member 5. He writes his law in our hearts The Law 2 Cor. 3. 2 3 Rom. 8. 2 that is the summe of revealed truth both of the Law strictly so called the Law of the ten Commandments and of the Gospel this is that which is written the writing is such an engraving of the truth with love of the truth upon our hearts made soft tender and fleshy as that it cannot be blotted out The soul may be torn from the body but the truth cannot be torn out of the heart And this impression of the truth is such that now it is the Law of the mind which Laws the man It is the Law of the Spirit of life which is in Christ Jesus as the Head and in them as the members this is an heavenly edition of the Bible so imprinted upon the soul that the man becomes a living walking Bible which print comes off so fair in the life of the regenerate and sanctified that they are the Epistles of Christ to be seen and read of all men 6. He gives liberty he sets us free from the law of sinne and death the title the dominion of sin is taken away that we may 2 Cor. 3. 17. Rom. 8. 2. Joh. 7. 37 38. 4. 14 become servants of righteousnesse 7. He is a spring and rivers of lâ—ving waters in our bellies flowing up within us unto eternal life Our hearts by nature are as a dry and barren howling Wildernesse not fit for habitation nor bearing any good plants untilled and horrid to the sight It is the Spirits work to be in us whom the Lord will save changing the very will breaking open springs and causing Rivers of sweet wholesome and healing waters of the blessings of the Gospel of all gifts and graces and grounds of comfort to flow within us even in the very heart and conscience in the belly of the man and there these waters to be not as standing lakes and ditch-water but ever streaming out and fed from the hid well-head of the holy Spirit When this work is in us then of Wildernesses we become fruitful Fields then we have within us Isa 44. 3. 49. 10. Joel 3. 18. Zach. 14. 8 that which will satisfie and will allay and quench our thirsts our souls will be as a well-watered garden whose waters never fail 8. He causeth all the fruits of graces fructifying to be in us and to abound in us all his fruits he maketh to break Ephes 5. 9 Gal. 5. 22 23. 2 Cor. 3. 18. 2 Cor. 4. 13. forth all goodnesse righteousnesse and truth love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against which and such like there is no Law 9. He transforms us into the image of God from glory to glory 10. He enableth us to believe and Eph. 2. 18. Jude 20. Gal. 4. 6. to speak by confession to pray to the Father through Christ with gracious and fervent desires crying Abba Father to mortifie the deeds of the body our members that are on the earth and to be crucifying the flesh with the affections and lusts Rom. 8. 13 Gal. 5. 24. thereof that old bel-dame original sin the sinfulnesse of our natures in which we
and revive the broken in heart he must create the fruit of the lips of Ministers to be peace the believing and revived souls how soon would they lose their graces and comforts were not the Holy Ghost the Comforter given unto them to dwell in them for ever here here is our safety 5. By the Word which the Spirit ingrafts the Spirit comes in his communion that the believer might have the witnesse within him and then can nothing deprive him of the comfort of his salvation SECT 10. The Vse of this Doctrine is first for Information This truth that the Holy Ghost maketh The use of this 1. Information the application of the salvation of sinners by Jesus Christ is for singular use for Information and for Exhortation First for Iâ—formation it informs us of four things first of the excellency of the Word of God the Scripture and in special of the Word of the New Testament it is the Chariot of the Spirit in which the Spirit of truth cometh into our hearts the Spirit breathed it at first and in it still the Spirit breaths It is never without the movings and workings of the Holy Ghost in strivings in convictions upon all men to whom it comes and in conversion to the chosen of God It is the power of God to salvation to all that believe whether Jews or Gentiles Secondly of the excellency of the Ministery of the New Testament which ministers or 3. â— the spirit and is the Ministery of the Spirit which makes the receivers of the Gospel to be the Epistles of Christ written not with ink but with the Spirit of the living God not in Tables of stone but in fleshly Tables of the heart and all this ministred by the Ministers of Christ by which God maketh manifest the savour 2 Cor. 2. 14 15 16. of the knowledge of Christ unto God a sweet savour in them that are saved to whom ir is the savour of life unto life and in them that perish to whom it is the savour of death unto death but in both a sweet savour unto God and by it he perfumes the world Thirdly of the worth of a true Christian the Spirit of God and of Christ dwelleth in him he hath the witnesse in himself he hath this anointing Fourthly of the excellency of the work of grace in the Convert above all that is found of vertue praise or worth in any other people in the world The Gospel Convert is the spiritual man he is one in the Spirit one after the Spirit he is one â—pirit with the Lord Christ their very bodies are the consecrated Temples of the Holy Ghost this makes one a good man this makes a difference among men some have the Spirit some though they may pretend to it yet seeing they are not delivered from sensuality nor from self-conceitednesse Jude 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sheweth it self in removing all the bounds which God hath set between his Church and the world and in setting no bounds or in setting bounds of their own they have not the Spirit There are other spirits besides the Spirit of God and there are who have the Spirit of God and yet they have not the Spirit in that sense of which we speak here There are five sorts of spirits which are not the Spirit of God and they have a Five sorts of spirits that have much power on men which are not the Spirit of God great stroak upon men 1. The spirit of man which knoweth what is in this man this is the soul which animates the body which is endued with reason which hath understanding and will which hath conscience that is a power to reflect upon himself and upon all within him to view and know his own thoughts and counsels and all his desires and actions and then to make up a judgment upon it for God with or against the man the soul in respect of this power 1 Cor. 2. 11 14. called the conscience is the spirit of man but this animal man receiveth not the things of the Spirit of God nor can know them they are far above out of their reach 2. The spirit of the world this is the wisdome of the world wherewith Philosophers Princes wise States-men and Politicians learned men Inventers of arts trades and manufactures Merchants Rich men Navigators warlike Heroes Renowned men have excelled whose power and force lyeth within the compasse of humane reason and is accounted the perfection of the minde This spirit the world is proud of this saith Paul we leave to the world to the men of the 1 Cor. 2. 12. world this spirit is not sinful in it self 3. The spirit of lust that dwelleth in Jam. 45. â—â—oh 5. 19. 2. 15 16 us this is the spirit of that world which is placed in wickednesse of that world which is the lust of the flesh the lust of the eye and the pride of life this is a sinful spirit and it reigneth in all men by nature and beslaveth the two former spirits the wisdome of the world and the very soul and conscience of man this is the impulse of the former spirit of the world the life and power of it the malignity and wickednesse of it And this spirit is the spirit of envy pride ambition revenge self-love atheisme profanesse and superstition it is the spirit of timidity or base pusillanimous fear and of tyrannical domineering oppression The more basely fearful the more proudly tyrannical 4. The spirit Satan who works effectually in all men by nature he is the 1 John 4. 2 3 6. 1 Tim. 4. 1 2. Zach. 13. 2 Rev. 16. 14 father of lusts and the father of lies and in that regard he is the spirit of errour the spirit of Apostasie and of the doctrine of Devils we read of unclean spirits the spirits of Devils which come out of the mouth of the Dragon as well as out of the mouth of the Beast and our of the mouth of the false Prophet these are those men who love to broach such lies in Religion coloured over with hypocrisie Rom. 11. 8 Isa 29. 10 14. 6. 9. 5. The spirit of slumber which is sent of God in his righteous judgment for hardnings and rebellion against the light of his Word and for gain-saying of unbelief under the Gospel This is a stupid sottish heart hard and hardened benummed aston'd as with a lethargy that feels not nor understands divine and spiritual things although it be never so much rouzed punched and gored so that they startle but presently nod and fall fast asleep again And here not only the heart is so secure but there is also a force and impulse of Satan sent of God as a righteous judge which carrieth them mightily and beyond what is ordinarily found in things which men do alone as men this is called a spirit of slumber the like reason is to be held in the fore-named spirits Errour is
These two the flesh and the Spirit Gal. 5. 17. are contrary one to another When the Spirit comes in and rules and the flesh or corruption of nature cannot rule more yet it will never yield it will ne're be good it is not subject to the Law of God nor can be the best that can be made of it is to mortifie it crucifie it fight it out against it therefore from these two contrary principles in one and the same man it is that in the godly there is a continual fight or deadly war and cursed be that that would make up a peace between these two therefore hence it is that he that is born again is born a Souldier lives by his spiritual sword and valour and dies in the Field and so never dies but is a Conquerour in his death 5. Where the Spirit is he rules and reignes he will not be underling he leads where he is all that is born of God overcometh the whole world And the Spirits rule is set up by pulling the flesh out of the Throne and subduing its Dominion therefore the least measure of true grace the least speak of this holy fire be it but as that in smoaking flax is Soveraign it is judgment which will come unto victory 6. The Regency of the Spirit appears in ordering the walks of every one in whom he is he renews and sanctifies throughout he makes a new creature a new man from the spirit of the minde to the outward members he creates a new heart and a new spirit that there may be a new walk 7. Those who walk after the flesh have not the Spirit at all and therefore they are not in Christ 8. By our lives and conversations we may infallibly know wâ—ether Christ were sent for us whether our sinnes were condemned in his flesh whether God the Father loved us so as to send his own Son for us to be our propitiation or the Son became flesh became sinne for us whether he be our righteousnesse our redemption or whether the Spirit of the Father and the Sonne hath taken possession of us to shed abroad the Fathers love into and sprinkles the Sonnes blood upon our hearts whether these be so or no may be known by the walks of our lives 9. So it is and so it hath ever been and it will for ever be so in this life that even among Christians who professe the true Religion there are two sorts some that walk after the flesh contrary to their profession and some that walk after the Spirit and not after the flesh SECT 3. Let us now therefore consider of the The Regency of the flesh discovered generally in ten things reign of the Spirit and the flesh that so these two sorts of Christians the carnal and the spiritual the true and false may know themselves and because the flesh is the elder brother in the world he shall have the honour to be spoken of in the first place The Regency of the flesh may be set forth more generally or more particularly in general the flesh's Regency consisteth 1. In its lonenesse if there be in us John 3. 6. Joh. 3. 3 5 nothing but flesh then be sure the flesh reigns we are first in the flesh conceived and born in sinne If there be nothing but nature and that which is natural the flesh is regnant for that which is of the flesh is flesh it can never arise higher than the compasse of its own principle it can never get up to things that are above there is nothing but flesh unlesse we be born of the Spirit there is nothing but flesh and nature where the Spirit by the Gospel hath had no changing work and where mans righteousnesse or the righteousnesse of works whether of our own works or of the works of the Law is still sought after and the sinner never yet so farre humbled that now Gal. 3. 10 12 18. Phil. 3. 3 6 7. he hath no confidence in the flesh any more 2. In the love of the lusts of the flesh these lusts are of three sorts the lust of â— Joh. 2. 16. the flesh the lust of the eyes and the pride of life which do all of them spring from the love of the world this is the worlds trinity in unity which all men by nature do serve If the love of the world be in us the love of the Father cannot be in us 3. In the acknowledgment of the Edicts Rom. 6. 13 and Commands of the flesh sinne reigns where the lusts of it that is the motions of sinne in our members are obeyed obedience to it proves its Soveraignty it is an undeniable truth his servants we are to whom we obey The offering up of the members of our bodies to be weapons to fight for it and to be instruments to work for it shews that flesh is in the Throne 4. In making provision to fulâ—ill the Ro. 13. 14 lusts of the flesh there is a lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24. 3. 1 Tim. 5. 8 Ro. 12. 17 providence and fore-cast for the discharge of the duties of our particular callings for making provision for ours and for those of our families for things honest in the sight of all men but none ought to be for the flesh or for our corrupt nature The providence which is lawful hath this character to take the seasons and to improve them with diligence thus the wisdome of God teacheth saying Go to the Pismire thou sluggard consider her wayes â—nd be wise which having no Prov. 6. 6 7 8. guide over-seer or ruler provideth her meat in the sâ—mmer and gathereth her food in the Hâ—rvest the sluggard is he that sleepeth out his Summer season and letteth slip the Harvest goeth forth in the dead of Winter to gather in the fruits of the earth the sinful providence hath two marks first to make it a businesse to project and lay out for the flesh secondly to aime at the satisfying of the lusts thereof when the flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providential projecting and fore-casting ability at command and at her service it is certain her supremacy is in the full It is the infallible signe of the renewing of the minde when the providential ability is sanctified and is ready under the command of the Word and Spirit 5. In sensuality when the senses beaâ— rule when what is pleasurable hath the Luk. 17. 27 Mat. 24. 38. Jude 19. 2 Tim. 3. 4 Phil. 3. 19. Job 31. 7. Jam. 3. 15 stroak with us and not what is honest righteous and holy when we are lovers of pleasure more than of God or those whose God is their belly that live to eat that minde earthly things those whose hearts walk after their eyes and their souls are tyed down to their senses who are meer animals whose wisdome is earthly and sensual their wisdome is also Divellish 6. In minding and savouring only fleshly things as
after the lusts of men to live the life of the Gentiles following and imitating their manners hunting after their favours this is the broad way where most go this is the way of the men of this world To live after the course of the world is to live seeking what the Gentiles seck Mat. 6. 32. after what we shall eat what we shall drink wherewith we shall be cloathed how we may rise grow rich and great how we may build plant purchase leave our names great on earth and leave our children so and thus eternize Psal 49. 1. our selves here as the men of this world do that minde and are addicted unto this present life seeking their good things and making up their portion in this world Ps 17. 14. how also they may do well to themselves fare deliciously wear gorgeous artire swim in vanity jollity and pleasure this is their way and their posterity like and applaud it and others that have neither power nor hopes to attain it count these the happiest under the Sunne and though the Spirit of God saith it is their folly and they shall never see light yet this the world doth as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their eternity as if there were no other life nor other world Secondly After the lusts of the flesh 2 Pet. 3. 3 4. Gal. 5. 1â— that is in some manifest work of the flesh a manifest wickednesse either against piety or against charity or righteousnesse or chastity or temperance Thirdly after Satan as if joyned in 1 Tim. 5. 15. marriage with him so the Apostle expresseth it that is to live in love fidelity and obedience to the Divel loâ—ding it in lying vanities in darknesse of sinne in ignorance of God and in unbelief ruling he is the liar and the murtherer the father of lusts and of lies of all sorts the enemy and envious one the tempter the accuser of the brethren and the back-biter now when Satan may in his temptations play with us touch us with his love-touches in any of those wherein his works consist from which he hath those his former proper names and titles may bed with us and we with him when he may enter into us as he did into Judas Iscariot and fill our hearts as he did the heart of Ananias and Sapphira and take us Captives as fish that love the baiâ— at his own will when we keep open house for him by giving place to wrath revenge uncleanenesse covetousnesse idolatries lyes taught in hypocrisie hatred of the godly cavilling at the Word of truth or at the way of holinesse or the like or when we keep the house empty not stored with holy truths and graces the furniture of the mind and heart when our hearts are true to evil motions and lusts but false to Gods Commandments and Gospel and we passe not much that it is so then we live after Satan These are they in whom Satan works effectually and Eph. 2. 2 3. they fulfill the desires of the flesh and of the mind Fourthly In darknesse no discerning of men either of the godly to make their companions and to choose their portion and lot even the reproaches of Christ or of the wicked to avoid their company counsel way and chaire although they Psa 11. 1 2 1 Joh. 4. 1. can finde out the godly even the upright in heart to shoot privily at them no discerning of spirits of Ministers and Ministery nor of things and doctrines unlesse it be this to account the things of the Spirit foolishnesse no discerning of Joh. 10. 4 5. graces from moralities and civilities which they prefer before the feare of God and faith in Christ the love of the Saints and the patience of hope No discerning of wayes the way which is called holy from the way of the worldling prophane Luk. 12. â—6 2 Cor. 6. 2. Mat. 16. 3. Luk. 19. 44 or formal No discerning of the signes of the times the seasons of grace the day of salvation the day of their visitation Fifthly a life led in security no wonder if the dark and blind who see not their 1 Thes 5. 5 6 7. Deut. 29. 19. danger be altogether secure the night is for sleep they that sleep are of the night and of darknesse they that are of the night are sleepers No questions no cases of conscience the flesh blesseth them in their evil imaginations and flatters Psa 36. 1 2 them in their iniquities no serious enquiries about their spiritual estate or about their wayes about these two are all the main cases of conscience no watchfulnesse over the heart the mouth the eyes the feet and all their goings A man must be awake before he can watch Sixthly In vanity of mind and of conversation In vain principles reasonings thoughts and inventions they walk in emptinesse of the power of saving truths Ephes 4. 18 1 Pet. 1. 18. and graces the conversation vaine foolish unprofitable void of godlinesse in power the words idle unsavoury not good for the use of edifying and the works not directed in truth according to the doctrine which is after godlinesse this is upon them at the best and many times they break out to that which is vile and abominable Seventhly In hypocrisie with fleshly 2 Cor. 1. 12 Mat. 6. 1 2 23. wisdome hypocrisie either natural or pharisaical The natural hypocrisie may stand with a particular uprightnesse as in Abimelech of whom God testifieth that he did in the fact about Sara Abrahams Gen. 20. 5 6. wife that which he did in uprightnesse and it may stand with a general uprightnesse to the light of a natural self-deceived heart and to the light of the Law in a man that seeketh righteousnesse in his own works An uprightnesse legal Act. 23. 1. Phil. 3. 6 c. such as was in Paul before his conversion but not an uprightnesse Evangelical which consisteth in renouncing all confidence in our works and in the flesh or outward duties and priviledges or inward self-abilities in the life of faith in heart-purifyings and a Gospel conversation in rejoycing in Christ Jesus and our interest in him and in conformity to his death in hatred of all sinne we know in bearing respect to all Gods Commandments and in all these in humble strenuous pressings on to that which yet we have not attained but is before us with an heart and eye upon the prize of our high calling to which we are called in Christ Jesus by the Gospel 8. In natural Atheisme in alienations of heart from the life of God in impenitency and unbelief It is with them as with Israel back-slidden Israel of old they Hos 5. 4. cannot frame their doings to return they can do any thing but to order their ways to return they will not they have no heart and when urged to it and the threatnings of God applyed they say no there is no hope if nothing but a Gospel
ever mans eye saw or eare heard of of presumptuous sinne even of the sinne unpardonable and unto death but it is subdued and broken or destroyed so that it hath not dominion There is not a full deletion and taking away of the being of sinne He that saith he hath no sinne deceiveth himself and there is no truth in 1 Joh. 1. 8 10. him 3. These holy walkers after the commands of another ruler even of the holy Ghost dwelling in them do confesse as much and do retain the sense of their sins and sinful natures and do hold them contrary to the Spirit contrary to its lustings 1 Joh. 1. 8 9 and contrary to their walking 4. There is not in them a blotting out and taking away of all the sad ruines which sinne hath made upon man-kind these shall not be taken away from them untill the coming of the Lord Jesus Christ the second time when the last enemy death and the grave shall be destroyed as it is promised in Act. â— 19 20. then there shall not be so much as a scarre of the woâ—nds which sin hath made SECT 2. In the second place observe when we say that their sinnes should not hinder 2. Whose sins hinder not comfort and assurance and what sinnes their comfort or assurance we â—peak of the sinnes of such as hold on in this walk retaining their integrity otherwise the fall of a David or of a Peter will take away their comfort in holy wayes and the joy of their salvation untill it be unfeignedly repented of and they recovered of such falls We yield that all sinnes in their own nature and by the law of works do make against all comfort but there are great sinnes the manifest works of the flesh which the spiritual may fall into and these for thâ—t time destroy the comfort of the most holy of Saints who are guilty of them Neverthelesse while the regenerate are guilty of these sinnes after calling these in them compared with the unregenerate that live and walk in the same sinnes may be said truely to be of infirmity and to be but falls in their walk although they are not in their own nature sinnes of infirmity There are sinnes of infirmity viz. Sins of infirmity and there are sinnes that may be fallen into of infirmity Now the sinnes which are sinnes of infirmity of these we speak in this doctrine These are such sinnes as have been found in the best and choicest of Gods Servants upon earth who have kept their holy watchfulnesse and while they have kept it Infirmity is when the serious purpose What infirmity is of holy and humble walking with God both general for our whole course and special for our particular wayes and actions is present and firm but to performe what we unfeignedly desire and diligently endeavour is wanting Sinnes of infirmity Rom. 7. 18 And what are sins of infirmity in generaâ— Psa 19. 13. are such as â—nto which presumptuous sinnes are opposite Sinnes of infirmity are opposite to sinâ—es which are done willingly to sinnes against knowledge and conscience I say not sinnes with knowledge and conscience The most knowing and conscientious being truely godly and gracious may see those sinnes which wicked men neither see nor feel but those sinnes which are against knowledge and conscience they are as a thief in the candle as gravel in the shooe of a Traveller More particularly sinnes of infirmity In particular Psa 19. 12. 1. Are secret sinnes which we know not yet knowing our ignorance or defect of full and cleare sight whereby many sinnes may scape us we repent of them as did David saying Who knoweth his eâ—roâ—s â—clâ—nse thou me from secret sinnes 2. They are imperfections and failings cleaving to our good works and to our best actions 3. They are such as arise from want of age in Christ and do accompany the state of a Babe An infant is infirm 4. They are such as proceed from want of strenâ—th where there hath been but little means or though great meanes yet enâ—oyed but for a little time 5. They are sudden indeliberate breakings out contrary to our bent and purpose when our judgements are clouded by some sudden temptation after which we are sensible of our failing mourne complain labour to â—amend and to get ground of our corruption Sinnes of infirmity are found in the regenerate only who have the life of grace begun No weaknesse where no life Weaknesse is properly in those who have and retain a sincere universal and constant inclination to spiritual things as the best No infirmity where the Spirit of Christ dwells not Although the inhabitation of the Spirit be no cause of weaknesse but of strength No infirmity in those that have not gracious principles for in such the deadly law of sinne hath dominion No failings where no right judgement to place us upon high and supernatural ends and aimes Infirmities are in those only that have espoused love to Jesus Christ Infirmities are those sinnes which are the matter of dayly humiliation and the objects of dayly mortification It is not of infirmity to please our selves in our weaknesse to plead for it or to allow of it There are infirmities which are not possibly to be rooted out when yet the upright strive daily against them as forgetfulnesse heavinesse of Spirit distractions in duty sudden passions fears secret fugitivenesse of heart from under the presence of God some kind of rashnesse and rudenesse of spirit in our approaches to God covetings or hanckerings after the creature inordinately with many of like sort and there are infirmities more easily subdued as are all the frailties which break out in gestures words and actions the Apostle gives us the ground of such a distinction when he saith In many things we offend all If any man offend not in word Jam. 3. 2. the same is a perfect man and able also to bridle the whole body SECT 3. Now having treated thus of sins of infirmity What is meant in saying sins of infirmity shall not condemn this doctrine sheweth First that these sinnes of infirmity shall not condemn those that are guilty of them Not as if their great sinnes shall condemn them no for Jesus Christ mediates not only for lesser sinnes but for the greatest sinnes and God forgiveth iniquity transgression and sinne sinnes of all sorts and of all sizes but the meaning is that Christ is such a propitiation that these are covered such an Advocate that he pleads to the Father that these by 1 Joh. 2. 1. the tenour of the Covenant of grace be wholly passed by he is such an high Priest as is touched with the feeling of our infirmities for though he never knew what it was to sinne no not of infirmity he knew no sin yet he was tempted and so Heb. 4. 15. is touched with the feeling of the state of one that cannot be free from some touch of defilement when he
the first is justified by faith freely of free-grace through the righteousnesse and redemption which iâ— in Jesus Christ and in his blood this is most true the great truth of the Gospel and it is of the same Gospel-truth that the â—ust the justified sinner now made just and righteous by faith and whose heart God hath purified and sanctified by faith the just shall live by his faith for the righteousnesse â—phes 1 6 2. 8 9. whereby he stands righteous iâ— revealed from faith to faith and not first to faith and then afterwards to works and he is still by free-grace accepted in Christ the beloved and is what ever he is by the free-grace of God We are saved by grace through faith and that is not of our selves it is the gift of God not of works lest any man should boast Salvation is by faith that it might be of grace were it of works it were no more of grace Will any say grace is not grace Why sayest thou I but I can do nothing I have done nothing I still sinne after forgivenesse I have upon me a very necessity oh my dayly sinnes and debts what will become of me for my sinnes since God hath graciously visited and called me Do we not see the Answer live by faith upon free-grace and upon the redemption which is in Christ as thou didst at first when thou wast nothing but sinne God hath begun thy salvation by faith and he will never turn thee over to the Law again to be perfected by it Wilt thou begin in the Spirit and then go to be made perfect by the flesh Fourthly That all that is required of us even repentance faith and uprightnesse as well as perseverance is promised given undertaken for and wrought by God the Father and by Jesus Christ the Sonne of the Father and by the Holy Ghost the Spirit of the Father and of the Sonne Why sayest thou despondingly I cannot repent I cannot believe I have a deceitful heart I cannot be rid of hypocrisie vain-glory and secret self-confidence art thou sensible of these condemn them judge thy self for them and go to him as a child to a father through Christ by the Spirit according to his Word for power to repent believe and to walk uprightly Owning thy disability look to him who whiles and in the bidding exhorting and promising giveth and worketh what he commands Say Turn thou me and I shall be turned Lord I desire to believe help thou mine unbelief accomplish in me all the good pleasure of thy goodnesse and the work of faith with power Take out of me the heart of stone and give me an heart of flesh give me a new heart and a new spirit and put thy holy Spirit into me which shall cause me to walk in thy Statutes and to do them Lift up thy drooping soul and say Let him command what he will who gives what he Commands and gives by commanding Fifthly That free-grace is the ground of all and abounds through all and reignes above all to eternal life Why sayest thou as one discouraged The sense of my sinne and guilt abounds how then can I have comfort In thy self thou canst not loath thy self upon the account of thine own righteousnesse thou canst not but in God in Christ upon the account of his free-grace thou mayest and mayest the more for all the mercy of this Covenant of loving kindnesse peace and salvation was and is for sinners guilty sinners chief sinners that were under sinne and death in their power and for no other that where sinne abounds grace might super-abound and was and is from free-grace above and against desert Sixthly That Jesus Christ is the second Adam and the Covenant is within and in him with us Why sayest thou How can it be that Christs righteousnesse should be mine how can any be perswaded of this Why sayest thou not How can the Rom. 5 12 and forwards to the end of the Chapter first Adam involve me in sinne and death is not the answer clear and full He is the first Adam and is not the answer as clear and full Jesus Christ is the second Adâ—m this he is to all who are in him thou findest the first Adam's disobedience hath made thee sinful and brought in death upon thee place thy self under the Word of faith receive what God there testifieth to be true and why not for God is true and thou shalt feele that the obedience of Christ will make thee righteous the fâ—ee-gift will come upon thee unto justification of life In this thing Adam was a fâ—gure of him that was to come even or the Lord Jesus Christ the second Adam SECT 4. In the third place Mark well The sinnes 3. Falls and backslidings though repeated shall not condemne the spiritual walker of those that walk after the Spirit shall not hinder the benefit of Christs salvation from them no not their falls in their walk not their back-slidings nor their relapses into the same iniquity again The Apostle boldly affirms there is ro condemnation to them tâ—ey are in Christ and to them that are in Christ there is no conâ—emnation They that are in Christ have the benefit of all the salvation which is in him salvation is full where there is no condemnation They sinne but Christ is their Advocate with the Father 1 Joh. 2. 1. Jer. 31. 18 19 20. Christ is their propâ—tâ—atâ—on They bemoan themselves for their untractable hearts God owns them for children dear by Adoption in Christ Jesus he spares and pities with fatherly yearning bowels as Ps 103. 13 14. Their falls was said before And as for their falls their falls are with rising again with as it were another conversion with a new setting in joynt again They grow better by their falls as did David and Peter not that it is ere the better that they fall or that they are better than those that hold on their way and walk in uprightnesse without falls but thus they are better than they were before they fell they recover the fall and walk on with the more self-denial watchfulnesse holy jealousie speedy stedfastnesse and redoubled zeal and power they were over-taken in a fault and they run the faster tread the streighter and surer They did the Lord dishonour and disservice they now mind the more his honour and some higher service if none fall in their way they will make famous to his honour their own shame owned in repentings but nevet more come near the very appearance of commission or perpetration of such sin by their good will Their falls therefore shall not hinder their salvation No nor their back-sâ—idings I distinguish Their back-slidings them thus A fall into some particular sinne A back-sliding is a departing from the faith or from the holy way back-sliding is of the nature of Apostasie in doctrine or practice there is a new Religion and another frame of conversation in back-sliding As Apostasie is
the chief good The chief good is that which when we have we are blessed but not having it we are miserable The chief good is God alone the enjoying and fruition of God is true blessednesse and true comfort This cannot be to a sinner but in Christ who is the propitiation the reconciliation and the atonement Therefore God in Christ is the sinners chief good Christ cannot be received but by his Spirit given thus then to be the Lord Christs in body and soul whether we live or die redeemed by his Precious blood from all our sinnes and from the power of Satan death and the grave and from the wrath to come and through Christ to be the Fathers own poâ—tion received into his fâ—vour and grace as his adoâ—ted childâ—en in Jesus Christ and to be under his fatheâ—ly care and providence that without his will not an hâ—iâ—e can fall fâ—om our heads and that all things are made to woâ—k together for our good and to have the Holy Ghost given to us to renew us to unite us to Christ to enable us to believe to moâ—tifie the flesh to give up our selves to obedience to make us willing and ready to live to him and walk after him and to assure of eternal life this is the onely true and sound consolation both in life and death And this is the estate of those that walk afteâ— the Sâ—iâ—it This true blessednesse cannot be in this life in perfection but onely in inâ—hoation or a begun enjoyment of the same and by faith and hope in a lively expectation of the full and perfect fruition thereof because there is death mortality sinful remaiâ—ders the wâ—ath to come wâ—ich must be utteâ—ly taken away and the soul and body placed in a state of glorious libeâ—ty befoâ—e there can be full enâ—oyment of perfect blisse because also the glory unto which we are called by the Gospel is farre greater than this world is capable of and soul and body in this earthly frame cannot receive it True blessednesse cannot be at all of this world nor of the things thereof could one man be possessed of them all which yet never was nor will be for they are mutable and passing away and if they were abiding yet they are not satisfactory nor can they fill all the capacities of the reasonable creature much lesse can blessednesse be of the things of this life to a sinner for by sin they are become accursed to the sinner and he accursed in their enjoyment They also cannot take away sinne make the sinner holy bring him into favour with God and so bring him to blessedness mistake not then Our comfort is not in this that we have attained and that we are already perfect but that we are in the begun state and that we shall assuredly attain and shall be perfect Our comfort consists not in this that we have no sinne but in forgivenesse at present and in the full blotting out expected when the Lord shall come again in glory Our holinesse or sanctification consists not in this that no sinne is at all in us but in this that our old man is crucified so that we be not servants to any sinne and that we are become servants of righteousness Our holy walking is in finding out our sinnes that they may not finde us out and in eschewing them that we may tread the wayes of God with a larger streighter firmer step and with an evener quicker pace Our progresse in holinesse is by daily mortifying the members on the earth and by bringing forth continually more fruits unto God as those that are alive from the dead Our perseverance is the maintaining of the combate Our present state is that of David under the anointing conflicting with our spiritual enemies that either are like Saul and his confedeâ—ates or like Absolom and his conspirators so that we are singing a Psalme like the third Psalme and it is not that of David upon the Throne singing the eighteenth Psalme whereof the title is A Psalme sung when the Lord had delivered him from the hand of his enemies yet it is the estate wherein we are assured to be singing it with perfect triumph one day Our comfort is begun and held out of godly sorrow we sow in tears and go carrying precious seed with us our comfort is a seed-season and the joy of a harvest-home Our comfort is in Gospel-promises blessings priviledges graces Our comfort is not in freedome from troubles temptations persecutions but in a heavenly Fathers disposing the troubles delivering from the power and poyson of the temptations and of persecutions as they are persecutions putting us into the upper form of his Saints on earth and placing us in highest honour and giving us the matter of greatest joy that can befall us in this valley of tears God hath registred and left upon file for a perpetual Record the way of the Saints comfort on this wise If when we are enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Ro. 5. 10. If God be for us who can be against us he that spared not his own Son but delivered him up for us all how shall he not with â—â—m also freâ—ly give us all Rom. 8. 31 32. Ps 56. 13. things Thou â—â—st delâ—vered my soul from death wilt not thou dâ—lâ—ver my feet from fallâ—ng that I mâ—y walk before â—od in the light of the living God hath shewed us the way wherein he Gods way of giving grace and comfort is the sight of his grace in Christ and not the eying of our duty or deservings 2 Cor. 3. 18. 5. 19. Ro. 1. 179 giveth both at the first conversâ—on and ever after all grace and comfort It is this he sets before sinners brought to see themselves their sâ—nnes and curseâ—nâ—sse thereby in the glasse of his holy Law the glasse and mirrour of his Gospel where in the beholding of the glory of God as he is in Christ reconciling the world to himself both Jewes and Gentiles concluded all under sinne not imputing trespasses and sending them to the Word and Ministry of reconciliation this sight of glorious grace changeth and transformeth them And as thâ—s righteousnesse of God provided to cloath a sinner withall is through the Gospel-glasse revealed more and more from faith to faith from one measure of faith to another greater and growing measure of faith so will the change and transformation be from glory to glory from one degree of glorious grace and comfort to another greater and growing degree of glorious grace and comfort and the work is no lesse nor lower than the work of the Spirit of the Lord the Lord the 2 Cor. 3. 17 18. Holy Ghost setting the sinner in blessed gracious and glorious liberty We work then at the wrong end when we toyle with our own hearts pore upon our sins think we will believe walk obey and the like and so
go on and encrease more and more and then finding by experience how weak unable wanting and extreamely failing we are we become dejected and sore perplexed and are ready to say If God hath given such promises to them that fear him why am I thus and almost ready to say As good give over all it will ever be thus with me I shall never get the victory over my sins I shall never attain to setled consolation and assurance Ah poor hearts take this advice Go Gods way to work Go the way after faith and grace received which God took with you when you were in your sins dead in sinnes Go that way still with thanksgiving for what you have in the sense of your sinnes and in ability to fetch the next step in the wayes of faith and holinesse be viewing the glory of the free-grace of God in the face of Jesus Christ even of Christ crucified presented by the Holy Ghost in the Gospel which he breathed oh this is the sight which will make you more and more like him and draw upon you to the life the image of such glorious grace and love to your exceeding joy This sight gives power to walk take and hold this course and thou shalt say with David thy loving Ps 26. 3. kindness is before mine eyes and I have walked in thy truth This sight impowring is the joy and rejoycing of the heart the joyful growing flourishing prosperity of the soul consists in the walking in the light of Gods countenance Ps 89. 15. reconciled and reconciling us to himself in Jesus Christ All power against sinne and unto duty and all comfort and joy all healthfulnesse soundnesse and thriving in our spiritual estate is this way conveighed It is not attained or maintained by extasies and raptures trances ravishments impressions impulses revelations voices joyes that come by Euthusiasme or inward immediate force of the Spirit these at the best are in Gods own hand and they may be given to a Balaam a wicked man a false Prophet a Conjurer a Witch they may be mixed with Satans working they may be of fancy and not of God at all or of faith they may be of Satan Diabolical delusions Now in our upright walking the joy of the Lord is our strength preserve it If this â—oy may be hindred Satan hath his Neh. 8. 19 desire of us let him not bereave you of it SECT 6. In the fifth place the sins of these holy 5. Their sins ought not to hinder their combating against the flesh walkers ought not to hinder their constant combating against the flesh the flesh lusseth against the Spirit and the Spirit against the flesh and shall the spiritual yield the day shall they sâ— down discouraged hath the Spirit undertook doth he lead and cause them to walk after him and shall the flesh and its workings turn them off Hear ye Christians of the Gentiles your Apostle the Apostle of the Gentiles this I say saith he walk in the Spirit and ye shall not fulfill the lusts of the flesh the flesh lusteth Gal. 5. 16 17. in you contrarily but walk on and ye shall not fulfill the lusts of the flesh 1. You have the better and have no cause to be discouraged these sinnes you see and finde are the flesh's forces but they are but the scattered gleanings of the Field which you have reaped the broken leavings of the body of the Army you have overthrown 2. God could have driven them at once out of you but they are left to learn us the use of our spiritual Armour without an enemy our prowess would not be proved our graces would not be tried our warlike discipline shewed our watchfulnesse excited our strength exercised Vertue lies along without an Enemy 3. We forget our state which is a warfare we fotget it if we admit thoughts of ease or fainting we are to carry our weapons in the one hand while we work in the Lords work with our tooles in the other hand we must fight that we may work and fight out our way Our walk cannot be maintained and held on but by a warre and we warre that we may walk 4. They should be so farre from hindering that they should raise our courage and heat cause us to smite our flesh with sorer blows make us beat down our bodies and bring them into subjection and teach us a point of heavenly wisdome in this warre that is to single out those sins as our special enemies and as the flesh's troops and life-guard say See here be these hellish villains and fall on with a shout against them 5. They should make us the more to think of our Leader and Acter the Holy Ghost and to say should such a man as I flee for fear who of Gods Saints and Souldiers would do it to save his temporal life or estate nay if the rebellion should grow hot high and prevalent yet fight the more and if we be made to cry out Wretched men that we are who shall deliver yet never cease so our holy Apostle Rom. 7. 23 24. gives us himself for a president 6. And indeed there is no cause of fainting and flagging for in the way of righteousnesse there is no death in this walk after the Spirit there is nothing but life and peace in the way that is called holy there is no hurtful thing molestation there may be and will be hurt and destruction there cannot be while thou art in this walk 7. Besides the maintaining of the combate is no losse in thy way the walk is speeded thou art not so much as diverted whiles thou art mortifying these earthly members for this walk is not measured by paces nor by tale of duties but by powerful conquests made over thy fleshly lusts And every resistance is a conquest 8. Let them not put thee to a disorder or an hurry keep thy minde sedate and thy walk steddy take heed of amazements the Spirit delights in a calme breast stand still and thou shalt see the salvation of the Lord and in quietnesse and confidence of faith is thy strength SECT 7. In the sixth place The sinnes of spiritual 6. The sins of the spiritual should not hinder their full dedition to the Spirit Rom. 8. 2 Gal. 5. 18. Ro. 6. 14. walkers should not hinder their full giving up themselves to the Law of the Spirit No rather should they make us to do it the more for 1. No other Law but the Law of the Spirit alone delivereth from the Law of sinne and death 2. They are not under the Law and while they were under it they could get no power against their sinnes but sinne had dominion over them therefore to go to the Law of works will not help them 3. They have had experience of the power of the Gospel that Law of the Spirit It hath broken down the dominion of sinne in them It hath broken off their hearts from the love of sin