A SERMON Preached before the KING AT WHITE-HALL March 6. 1673 4 BY William Lloyd D. D. Dean of Bangor and one of his Majesties Chaplains in Ordinary Published by His Majesties Command LONDON Printed by Andrew Clark for Henry Brome at the Gun at the West-end of St. Paul's MDCLXXIV A Lent-Sermon ROM VIII Ver. 13. If you walk after the flesh ye shall die but if you through the Spirit do mortifie the deeds of the body you shall live IT was the Apostles design in most part of this Epistle both for his Converts at Rome to whom it was immediately written and for all other Christians that should come to read it in after times to draw them off from a carnal and sensual course of life to that which is most agreeable to our Christian profession In order to this he lays the foundation of his Discourse in a discovery of a two-fold principle in man that strongly enclines him the one way or the other he shews the certain tendency of both these ways the one exposing us to the just wrath and indignation of God which must end first or last in our ruine and destruction the other pleasing to God and beneficial to our selves full of inward peace and comfort in this life sure of endless joy and happiness in the future These two opposite principles in my Text so much spoken of in the beginning of this Chapter are the same which our Saviour formerly mentioned in that discourse St. John â— 6. where he shews what they are and whence they proceed There is a principle of Flesh as he calls it in every man that is born into this world it descends to us from the parents of our flesh in that taint of our nature which we call Original Sin and this addicts us to all Carnal and Sensual things but more strongly to those which are evil and forbidden There is also another principle in every Christian the Grace which we receive at our New Birth in Holy Baptism This our Saviour calls Spirit for 't is infus'd into us by the operation of the Spirit of God This inclines and inables those that will be led by it to those things which are spiritual and eternal The opposition between these two principles in us and the consequence of each to them that are led by it is thus described by the Apostle in my Text If ye c. That is in other words If you lead your life according to the Carnal Principle and be not chang'd and renew'd by the Spirit i. e. until you repent and be converted you are spiritually dead in this life and are to look for nothing but eternal death in the future But if the Spiritual Principle have power in you so as to subdue the irregular inclinations of the flesh you shall live i. e. being quicken'd and renew'd by the Spirit you shall have that spiritual life here which shall be consummated hereafter in life everlasting In the last words which are my subject at this time I shall consider these four particulars 1. What are here call'd the deeds of the flesh 2. How these are to be mortifi'd 3. How we are to do it by the Spirit 4. How thus doing we shall live All these parts I shall consider with a twofold respect To them that have spiritual life and to them that are destitute of it for those of both sorts have an interest in my Text and a capacity to receive benefit by it You that have Spiritual Life in you if you mortifie the deeds of the flesh you shall continue the life of Grace here and shall attain to the life of Glory hereafter And even you that are spiritually dead you are not so dead but that you also may live if you by the spirit mortifie the deeds of the flesh you shall thereby come to the life of Grace here and so you also shall attain the life of Glory hereafter To proceed in the method which I have propounded I am first to consider what are the Deeds of the flesh And if the flesh be as is said our original Concupiscence then the deeds or actings of it must be actual sins So that look how many sorts of such sins are in the world so many sorts we may reckon of the Deeds of the flesh Our Apostle gives us a black Catalogue of them Gal. 5. 19. where he says The works of the flesh are manifest and they are these Adultery Fornication Uncleanness Lasciviousness Idolatry Witchcraft Hatred Variance Emulations Wraths Strifes Seditions Heresies Envying Murders Drunkenness Revellings and such like which whoso does shall not inherit the Kingdom of God And lest our Apostle's calling them Works in that Text and Deeds in this should make any one think he means only outward actions and no other I must desire you to remember that God sees not as man sees nor judges as man judges Man can see no more but the outward action God looks chiefly if not only at the heart man can judge of no sin till he sees it acted with God it is acted as soon as it is conceiv'd When lust hath conceiv'd it brings forth sin and sin when it is finish'd brings forth death James 1. 15. 'T is conceiv'd as soon as ever it is thought of with consent as we proceed to delight in the speculation it ripens when we resolve to commit it then 't is finish'd for then the heart has done as much as it can do Though we never proceed to action 't is perfect sin I cannot say it is more sin if we do bring it to action Only then 't is the more dangerous and approaches more to habit for the purpose continues all the while we commit it and is confirmed by the pleasure we have in committing it Therefore 't is the great mercy of God when he restrains us when he hinders us when he takes away the power and opportunity from us that we cannot put an ill purpose in execution though we are nevertheless guilty of the sin having gone as far as we can go in it when it is fully resolv'd and purpos'd in the heart Mat 15. 19. says our Saviour Out of the heart proceed evil thoughts Murders Adulteries Fornications Thefts false Witness Blasphemy They could not proceed out of the heart but that first they were in the heart And many sins may be in the heart that are never brought forth into action All the sins that I have mentioned may lie within in the heart and only those come abroad that see their occasion but whether outward or inward they are the works of the flesh they are the same sins whether purposed and committed or whether never committed but only purpos'd and determin'd in the heart These we are to mortifie says my Text To mortifie that is to kill them to put them to death or which is equivalent yea much better to keep them from ever coming to life This mortifying of sin is the proper work and business of Repentance now Repentance
Righteousness and Holiness Our Spirit being thus quickned and renewed becomes Active and hath its work upon all the inferiour Faculties it bestirs it self to fill the room of those Lusts which God has chas'd out of our Hearts it changes the Work of every Part to an unspeakable Advantage it never rests till it has the whole Body to offer up as a living Sacrifice holy and acceptable to God But its chief Work is on the Affections which while they were Servants to the Flesh commanded under it and were the Instruments of its Tyranny over the whole Man when God has set them at liberty they are as able to fight on his side and to make them as willing that is the work of the Spirit Between God and the World St. John shews you the opposition 1 John ii 15 c. All that is in the World says the Apostle is the Lust of the Flesh the Lust of the Eye and the Pride of Life As 't is the business of our Lusts to engage our Affections to the World so those Lusts being mortified as you have heard 't is the work of a renewed Spirit to convert all those Affections to God What is the Pride of Life but an Affection to worldly Honour and Greatness The Affection being mortify'd to that the New Creature exalts to true Honour and Greatness No such Honour no such Greatness as this to be the Child of God and to bear the Image of God To which Image Sin is so contrary that it is only Reproachful only worthy of our Scorn and our Disdain The Child of God aims at no other Glory but that of God which we advance and that from God which we are sure to receive by Well-doing The Lust of the Flesh is the Affection irregularly set on worldly and carnal Mirth and Pleasure The Affection being mortifi'd to that is for Mirth and Pleasure still but only such as is worthy of a good Man and of a true Child of God If this Affection ever hated Melancholy before 't is more freed from it than ever when converted to God 'T is entertain'd with the continual Feast of a good Conscience a Feast that consists not of Meat and Drink but of Righteousness and Peace and Joy in the Holy Ghost It has the Love of God which is infinitely above the Love of Women It has within it self the matter of eternal Thanksgivings and some Tastings of those Joys of the Blessed whose work it is to Praise God for Evermore The Lust of the Eyes is an Affection set either on Revenge or on Covetousness 'T is the business of Revenge to see ones Will upon his Enemies The Affection being mortify'd to that has its exercise still though it has no Enemies For as Tertullian says A Christian is no Mans Enemy But he hates and declares against the Enemies of God that is not against Persons but Sins against Atheism and Profaness and whatsoever it be that dishonours God that affronts his Name that disgraces his Worship that defaces his Image Truth and Holiness the best Image of God amongst Men. And what is Covetousness but an Affection irregularly set upon worldly Goods still craving and saving for an uncertain Future The Affection being mortify'd to that the renewed Spirit sets before it a certain Future a lasting Future that is and will be the same to Eternity the Affection cannot be too intent upon that no Provision can be excessive for that no Care can be too great to preserve it nor Watchfulness against him that would rob us of it There is but one that can rob us of it that is Sin the Affection cannot be too watchful against Sin There is but one Provision will do us good that is Good Works the Affection cannot be too intent upon Good Works O wise and happy Covetousness of that true Riches which will neither be lost nor left behind but will follow us and be with us for ever This then is True Mortification of the Deeds of the Flesh When a Sinner being Convinc'd of the Evil of his VVay reflecting on his Guilt and apprehending his Danger seeing the Jaws of Destruction open before him applies himself humbly to the Methods of God abstains from his Sin takes all that God prescribes waits on God for the Effect in Supplication and Prayer God is pleased to give him the Conquest of his Lusts sets him free from the Bonds of Death creates in him a New Heart and a New Spirit which being purged from its Filth finds a New Current for its Affections sets them wholly on things Spiritual and Eternal The Whole Man being thus transformed to the Image of God in Goodness and Holiness and Truth He whose Eternal Delight is in these Lineaments of Himself delights and dwells in that Man whom he has thus consecrated to Himself by his Spirit What remains but that it should be our Care for the future not to Grieve that Good Spirit of God but to Rejoyce him with Good Works that we also may Rejoyce with him and in him Enjoying that Blessed Estate of Spiritual Life here Preparing and Waiting for the full Possession of Eternal Life hereafter FINIS Some Books Printed for Henry Brome since the Dreadful Fire in London DR William Lloyd ' s Sermon before the King against the Papists His Sermon at the Funeral of John Lord Bishop of Chester A Seasonable Discourse against Popery A Reasonable Defence of the Seasonable Discourse The Difference between the Church and Court of Rome considered The Papists â—â—â—t Or Their Way to gain Proselytes Answered by Ch. Gataker Dr. Heylin on the Creed Folio A Sermon at the Assizes at Reading By Joi Sayer M. A. Mr. Stanhopp ' s Four Sermons on several Occasions Mr. Hampton ' s Assize-Sermon Mr. Tho. Tanner ' s Sermon to the divided and scattered Members of the Church A Sermon at the Funeral of Dr. Turner Dean of Canterbury By Dr. Du Moulin Education and Governing of Children of all Conditions By Dr. Du Moulin The Controversial Letters or Grand Controversie concerning the pretended Authority of Papists over the Whole Earth Popery Manifested Or the Papist Incognito made Known Toleration discussed The Second Edition Enlarged By R. L'Estrange Esq. The Vindication of the Clergy Manudictio ad Coelum or a Guide to Eternity Extracted out of the Writings of the Holy Fathers and Antient Philosophers Written originally in Latin by John Bona.
can never be otherwise without daily and earnest Prayer unto God But then Praying is not all ye must also do what ye can Ye can choose whether you will go to the House of Prayer at Prayer-time or whether you will sit at home or visit or walk the Fields at home you can choose whether you will pray or read a Book that may profit you or whether you will do that which may hurt or which cannot profit you You can choose whether you will give your mind to what you read or hear or whether you will divide it between Sleep and Talk and other matters You can if you please lay up what you learn you can think of it again in due time and so apply it that it may make some impression I do not say you can have Faith when you please but St. Paul says Faith comes by hearing the Word of God and you may hear it when you please and Gods Blessing is ready to go along with his Word it is your own fault if you do not partake of that Blessing If you are sick and a Physician comes to you and offers you that which he says and you believe will certainly cure you if you take his Physick and observe his Rules and so doing recover your Health it is he that has cur'd you you have not cur'd your self And yet thus much you have done towards it you have done all as he directed you you have been willingly passive which was more than he could compel you to be Now this is all that God requires in the Work of our Conversion He could compel us but he will not for he expects we should be willingly passive he would have us take his Physick and observe his Rules God expects we should apply our Hearts to Spiritual Knowledge with a full resolution to live accordingly God expects we should abstain from ill Diet that is from the satisfying of our Lusts which I have shown you upon a Moral Account we are able to abstain from if we please God expects we should be conversant in his Word and that we should observe him in his Works For his Word he expects you should read or hear it often and diligently that what you read or hear you should lay to heart so as to make some impression that you should heed it with the same concernment and with at least as much effect as you would do if your Lawyer should tell you of something which endanger'd your whole Estate or if your Physician should warn you of some Disease that if not prevented would shorten your Life Of his Works chiefly of his Judgments God expects you should be a diligent Observer First when you see others suffer for their sins which perhaps are also yours You cannot but know that God has made them Examples to you and therefore whatsoever his end may be towards them you have much cause to fear that unless you repent God will also make you perhaps you next an Example to others When any Judgment of God is fallen upon your self God expects you should consider whence it comes and wherefore 't is to take away your sin that you should mind this especially in Sickness which is the greatest Temporal Mercy in order to a Spiritual good the greatest God can show to any hardened and yet not incorrigible Sinner If ye neglect all these Methods and Means of Conversion what remains but a sad and fearful Account An Account that comes Slow but will be most Sure First for your Sin and then for your Impenitence and then for your neglect of the means of Repentance This last will make you quite inexcusable When you are in Hell whither you are going and must come without Repentance it will be another Hell to you to consider how possible it was for you by repenting in this Life to have prevented that misery which now you are for ever to endure and to have obtain'd that Bliss from which you are now separated for ever Whereas contrary wise if you lay hold on this Opportunity if you make use of these Means that use for which they were intended of God you will soon find a sensible Benefit in certain Effects which deserve more time then I have now to consider them First You will find the Means of Grace more effectual by degrees You will find a Lesson from hence make more impression upon your thoughts You will find both a softning and a strengthning of your Heart I dare promise you from God an encrease of the Means of Grace and perhaps a longer Life to profit by them Why not For God willeth not the Death of a Sinner but rather that he should be converted and live If longer Life therefore be needful to compleat your Conversion God will give it if not he will the sooner perfect your Conversion for he has declared in favour of such as you are that He will not quench the smoaking Flax nor break the bruised Reed until he has brought forth Iudgment to Victory till he has given you a full Conquest of your Sins But how Through his Spirit That is the inward Work of it which comes next to be considered God works outwardly as you have heard by giving us the Means of our Conversion God works inwardly by his Grace which gives efficacy to the Means or more properly he gives it to Us to a Sinner so humbled and so contrite as ye have heard for his own Promise for his own Mercy 's sake God gives that Grace which is the Life and Soul of Conversion And this being infus'd into our Spirits by the Spirit of God may cause that Doubt among Interpreters as ye have heard though it comes all to one whether our mortifying of Sin be by the Spirit of God or by our Spirit enlightened and enabled by his Spirit Sure enough the Agent or Efficient in our Conversion is the Spirit of God Our Spirit which is willingly Passive before and in our Conversion after this becomes Active it cooperates with the Spirit of God First in our Conversion 't is the work of Gods Spirit to mortifie our Lusts to break the power of them in our Hearts to set our captive and enthralled Affections at liberty 'T is the Work of God to change our Spirit or Rational Soul having thus broken the Bonds of Death wherein it was held to quicken it to give it Spiritual Life so to create in us as it were a New Heart and a New Spirit whence the Soul that repents is said to be a New Creature made as Adam was at first after the Image of God Both these Works of Gods Spirit St. Paul requires of us though our part in them be onely such as you have heard Ephes. iv 22 c. That we put off concerning the former Conversation the Old Man which is corrupt according to the deceitful Lusts and be renewed in the Spirit of our Minds and that we put on the New Man which after God is created in