is the worst for this is not only against Truth but Right even though that Right entirely accrueth from your own free Promise 2. The Promises of the New Covenant are of a most glorious and valuable Nature They are not about small things or things of little moment but about worthy and dear-bought Blessings They contain Spiritual and Eternal Riches such as the healing of our Nature the pardon of our Sins a safe conduct unto Eternal Happiness The glorifying of our Souls the resurrection of our Bodies and then Life everlasting or an unchangeable state of happiness These are the greatest things indeed in comparison of which all the things of the World are but as a Maygame vain and empty or the smallest Matters as the Apostle calleth them 1 Cor. 6. 2. Reconciliation with God is our Priviledge here And is it a light thing to be at peace with the Living God to enjoy his Amity and Love to study and fit our selves to do his Will to live in constant Communion with him now to have access to him at all times to obtain from him whatever in Reason and Righteousness we can ask A Christian is never upbraided with the perpetuity of Addresses never denyed Audience never has cause to doubt of Success has more familiarity with God and a surer Interest in his Love than the greatest Favourites have in any Prince or Potentate upon Earth But then the Eternal Enjoyment of God hereafter Phil. 3. 14. I press towards the Mark for the Price of the High Calling in God in Christ Iesus It is an high Price that is set before us then we shall have a larger Capacity to know God and enjoy him and receive his Benefits Psal. 17. 15. As for me I will behold thy Face in Righteousness I shall be satisfied when I awake with thy Likeness Oh! cry out 1 Cor. 2. 9. Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things which God hath prepared for them that love him 3. They are precious Promises worthy of our Esteem For they are not about things that we have nothing to do with but such wherein we are deeply and intimately concern'd In God's Promises there is due Provision made for the Desires Necessities and Wants of Mankind Let me instance in Pardon and Life the first inviting Benefits Acts 26. 18. Pardon answereth the Fears and Life those Desires of Happiness which are so natural to us 1. The Consciousness of Sin and the Fear of God's Wrath and Displeasure should make Offers of Pardon acceptable to us The great Scruple of the guilty Creature is how Sin shall be expiated and God appeased Mic. 6. 6 7. We fear Punishment from an holy and just God and cannot get rid of Bondage till Sin be forgiven The Justice of the Supreme Governour of the World will be ever dreadful to us The Gospel serveth for this use to give us the knowledge of Salvation by the Remission of Sins Luk. 1. 77. 2. The other great Priviledge is Eternal Life Corrupt Nature is not against the Offers of Felicity There was never a Creature heard of that would not be happy for there was never a Creature but loved himself Therefore what more powerful Inducement to bring us into the way of Holiness than this blessed Hope set before us that we may see God and live for ever Tit. 2. 12 13. It is true we are greatly inchanted with false Happiness but shall not such an Offer be precious to us Ioh. 6. 34. Then said they unto him Lord evermore give us this Bread 4. All this is given to us wretched Men without any desert of ours nay we had deserved the contrary Without our asking or thinking the Covenant was framed and modelled to our Hands and in the Frame and Contexture of it we may see a constant Strain of Covenant-Grace in the Richness of the Benefits the Graciousness of the Donor the Seasonableness of the Offer the Readiness of the Help when once we set our selves to seek after God and please and serve him and lastly in the Sureness of the Reward notwithstanding Frailties and Imperfections III. The Influence of the one upon the other or How do these Promises promote the Divine Nature 1. From their Drift which is to draw us from the Creature to God and the World to Heaven to mortify the Esteem of the false Happiness which tainteth and corrupteth our Natures and to raise us to those noble Objects and Ends which dignify and adorn the Soul and make it in a sort Divine It breedeth an excellent Spirit in us which is carried above the World and the Hopes and Fears of it 1 Cor. 2. 12. Alas what a mean Spirit have they that drive no higher Trade than providing for the Flesh or accommodating a Life which must shortly expire Like foolish Birds who with great art and contrivance feather a Nest which within a little while they leave But how Divine and God-like are they who look to higher things to please God enjoy Communion with him and live with him for ever 2. The Matter of the Promises Many of which concern the Change of our Hearts the Cleansing or Healing of our Natures Heb. 8. 10. I will put my Laws in their Minds and write them in their Hearts and I will be to them a God and they shall be to me a People Ezek. 36. 25 26. Then will I sprinkle clean Water upon you and ye shall be clean from all your Filthiness and from all your Idols will I cleanse you A new Heart also will I give you and a new Spirit will I put within you and I will take away the stony Heart out of your Flesh and I will give you a Heart of Flesh. Jer. 33. 8. And I will cleanse them from all their Iniquity All which are Encouragements of Prayer to God for this Benefit If God doth not exclude us we should not exclude our selves 3. The Conditions or Terms on which our Right is suspended Not Pardon without Repentance Acts 3. 19. Repent ye therefore and be converted that your Sins might be blotted out when the times of refreshing shall come from the Presence of the Lord. Acts 2. 38 39. Repent and be baptized every one of you in the Name of Iesus Christ for the Remission of Sins and ye shall receive the Gift of the Holy Ghost c. Not Heaven or Eternal Life without Holiness Heb. 12. 14. Follow Peace with all Men and Holiness without which no Man shall see the Lord. Blessed are the pure in Heart for they shall see God Mat. 5. 8. 4. The Power with which it is accompanied 2 Pet. 1. 3. According as his Divine Power hath given us all things that pertain unto Life and Godliness through the knowledge of him that hath called us to Glory and Vertue He gives us Life temporal and spiritual and that immutable Life of Felicity hereafter The Divine Nature is communicated to us by virtue of the Promises
dealt with as the Lord pleases Prescribing to God always comes from Ascribing to our selves We think we have deserved more than he gives us we that are worthy of the heaviest Judgment surely should be thankful for the smallest Mercy Eccl. 7. 8. The patient in Spirit is better than the proud in Spirit Patience is rooted in Humility but Discontent in Pride 3. It comes from weanedness from the World They that do not seek great things for themselves will stand to God's allowance It may be God may bestow great things upon them as he did upon Abraham and David but they do not seek them especially in times when it is a Mercy they have Life and Liberty That is forbidden Ier. 44. 5. In short Grace doth all both as to Poverty and Riches and makes Rich and Poor stand on the same Level Now this is a high point in Religion to grow dead to the World to behaâ—â— our selves in a manner as unconcerned in Poverty or Riches for the World is the great impediment to the Heavenly Life as being the bait of the Flesh the snare of Satan by which he detaineth Souls from God If once we grow indifferent to these things we would not feel any great power in Temptations to Pleasure Wealth and Honour and would soon be thorow Christians the Spiritual Life would be more easy and even easy for where Men seek no great things for themselves in the World and a little matter contenteth their Desires and checketh their Murmurings the resistance of the carnal Nature to the Empire of Grace is without much difficulty overcome they can enjoy plenty or want renounce their aspiring thoughts meddle sparingly with fleshly Delights they are seeking a better Estate More evenly there is no notable blemish on them who are Crucified to the World they do not stain their Profession wound their Consciences their choices are govern'd by Religion not by Carnal Interest They are kept unspotted from the World Jam. 1. 27. 2. The Fruits it produces I shall name but two of many 1. They are not distracted with great worldly Business they esteem that to be the best way that brings them nearest to their great End which is not to enjoy Happiness in this Life but in the World to come Those whose Hearts are all for the present they must have the World to the full or they are not contented they never think of laying up Treasure in Heaven Mat. 6. 19 20. that is not their End and Scope but to live commodiously here that they and their Posterity may flourish in the World Psal. 17. 14. They which have their Portion in this Life and whose Belly thou fillest with thy hid Treasures they are full of Children and leave the rest of their Substance to their Babes But a good Man that eyes another Happiness is not much troubled how it is with him here so he and his may be accepted with God hereafter Therefore their Business is not to lay up Treasure to themselves on Earth but to be rich towards God Luke 12. 21. 2. They that can be contented with a little are most likely to be true to God and Conscience They can better suffer Hunger Thirst Nakedness and other troubles for the Gospel Acts 20. 24. None of these things move me that is made no great opposition and perturbation in his Mind It is no strange thing to them when Trials come They can part with all things under the Sun rather than quit their Duty to Christ for Temptations have lost their force when worldly Desires and Lusts are mortified They withered in Persecution that received the good Seed for a time Mar. 4. 17. When Religion carries one way and the World another then farewel Religion for the Worlds sake When Christ had spoken so much of the Cross then Iudas turneth Apostate When Demas saw the World went on otherways he forsook Paul 2 Tim. 4. 10. When Christ told the young Man of parting with all he went away sad Mar. 10. 22. If Heaven cost so dear it is no Penny-worth for him So Men will come into no danger or trouble for Christ because they are not contented with a little Use. 1. If the Godly ought to be content with Food and Raiment it shews the vanity of Mens vast desires they have much above Food and Raiment yet they are not satisfied A true Christian is contented with Necessaries but Worldy Men inlarge their desires as Hell Hab. 2. 5. They are so far from acquieseing in their Portion assigned to them by God though it be competent and enough to satisfie their wants yea and far beyond so that many are glad of their leavings yet they are always hunting after more like Death and the Grave which are never satisfied They are restless still adding if they be Princes Kingdom to Kingdom if they be Church-men Preferment upon Preferment and if ordinary Men Estate upon Estate House to House Field to Field These desires are pettishly solicited eagerly followed and many times finally disappointed 2. It checks our impatiency under disappointment If we have not our will in worldly things we are troubled our desires are too ardent We must needs have them cannot be without them trouble our selves about them and so murmur and repine against God and this breedeth fearful Tempests in the Soul As Ionah bitterly contended with God about his Gourd Jonah 4. and Rachel Give me Children or else I die Gen. 30. 1. If we cannot have what we would all is nothing Ahab is sick for one poor Vineyard Haman counteth his Honour nothing as long as Mordecai sits at the King's Gate As in a Carriage if one Pin be wanting all is at a stop 3. It shews the evil of our distrust notwithstanding we have God's Fatherly Providence and Promises to rely upon and so large a Covenant-Interest 1 Cor. 3. 21 22 23. All things are yours and ye are Christ's and Christ is God's All things are yours Ordinances Providences this World the next Life Death Would you have more All are instrumental for our good if we resolve to be faithful to Christ. SERMON XIV ECCL 9. 11. I returned and saw under the Sun that the Race is not to the Swift nor the Battel to the Strong neither yet Bread to the Wise nor yet Riches to Men of Understanding nor yet Favour to Men of Skill but Time and Chance happeneth to them all THe whole Book is a search after true Happiness The particular Paragraph whereof the Text is a Branch proveth that it cannot be obtained in this World because of the various Events of God's powerful and unsearchable Providence The Discourse beginneth Chap. 8. 16 17. When I applied my Heart to know Wisdom and to see the business which is done upon the Earth then I beheld all the works of God that a Man cannot find out the work which is done under the Sun because though a Man labour to seek it out yet he shall not find it yea further though
43. And he hath commanded us to preach and testify to the People that it is he that was ordained of God to be the Iudge of the quick and dead To Him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of Sins So Acts 3. 19 20 21. Surely we that are to appear before the Bar of an Impartial Judge being so obnoxious to him for the breach of his holy Law what have we to do but to make supplication to our Judge and prevent Execution by a submissive asking of a Pardon and accepting the Grace God hath provided 5. A Iudge implies a Iudgment-day or some Time when his Justice must have a solemn Trial when he will reckon with the lapsed World He reckons sometimes with Nations now for Ungodliness and Unrighteousness by Wars and Pestilence and Famine He reckons with particular Persons at their Death and when their Work is done he pays them their Wages Heb. 9. 27. It is appointed for all Men once to dye and after that the Iudgment But there is a more general and final Judgment when his Justice must have a solemn Tryal which is in part evident in Nature for the Apostles did slide in the Christian Doctrine mostly by this means into the Hearts of those to whom they preached Acts 24. 25. He reasoned of Righteousness Temperance and Iudgment to come The particularity of it belongs to the Gospel-Revelation but Nature hath some kind of Sense of it in it self and they are urged to repent because God hath appointed a Day wherein he will judge the World in Righteousness by the Man whom he hath ordained whereof he hath given assurance unto all Men in that he hath raised him from the dead Acts 17. 31. God judgeth the World in Patience now but then in Righteousness when all things shall be reviewed and every thing restored Vertue to its publick Honour and Vice to its due Shame 6. If there be a Solemn Iudgment-day when every one must receive his final Doom this Judgment certainly infers a Condemnation to a fallen Creature unless God set up another Court for his Relief for now Man is utterly disinabled by Sin to fullfil the Law and can by no means avoid the Punishment that is due to his Transgression I shall prove this by three Reasons The Law to fallen Man is Impossible the Penalty is Intolerable and the Punishment for ought yet appears if God do not take another Course is Unavoidable 1. The Duty of the Law is impossible The Apostle tells us what the Law could not do in that it was weak through the weakness of our flesh It could not justify us before God it could not furnish us with any Answer to his Demands when he shall call us to an Account Man is mightily addicted to the Legal Covenant therefore it is one part of a Gospel-Minister's work to represent the Impossibility of ever obtaining Grace or Life by that Covenant Man would stick to the Law as long as he can and will patch up a sorry Righteousness of his own some few superficial things He makes a short Exposition of the Law that he may cherish a large Opinion of his own Righteousness and curtails the Law of God that the Ell may be no longer than the Cloth and brings it down to a poor contemptible thing requiring a few external superficial Duties of Men. We read often of being dead to Sin and to the World it is as certainly true we must be dead to the Law Now how are we dead to the Law the Scripture tells us in one place that through the Law we are dead to the Law and in another place that we are dead to the Law through the Body of Christ The first place is Gal. 2. 19. Through the Law I am dead to the Law Men are apt to stand to the Legal Covenant and have their Confidence in the Flesh to place their Hopes of acceptance with God in some few external things which they make their false Righteousness For the carnal World as it cryes up a false Happiness as its God so Men have a false Righteousness which is their Christ. Now through the Law they are dead to it How The Law supposeth us as innocent and requires us to continue so Cursed is every one that continues not in every thing c. Suppose a Man should exactly fulfill it afterwards yet the paying of new Debts will not quit old Scores And then we are dead to the Law by the Body of Christ Rom. 7. 4. By the crucified Body of Christ by which he hath merited and purchased a better Hope and Grace for us Well the Duty is impossible 2. The Penalty is intolerable for who can stand when God is angry Ezek. 22. 14. Can thine Heart endure or can thine Hands be strong in the Day that I shall deal with thee We that cannot endure the pain of the Gout or Stone how shall we endure the eternal Wrath of God It is surely a very dreadful thing to fall into the Hands of that living God that lives for every to punish the Transgressors of his Law 3. The Punishment is unavoidable unless Sin be pardoned and you submit to God's way for I would ask you what Hope can you have in God whose Nature ingageth him to hate Sin and whose Justice obligeth him to punish it 1. Whose Nature ingageth him to hate Sin and Sinners Hab. 1. 13. He is of purer Eyes than to behold Iniquity I urge this for a doubleReason partly because I have observed that all the Security of Sinners and their Neglect of seeking after Pardon by Jesus Christ it comes from their lessening thoughts of God's holiness and if their Hearts were sufficiently possessed with an awe of God's unspotted Purity and Holiness they would more look after the Terms of Grace God hath provided Psal 50. 21. Thou thoughtest I was altogether such an one as thy self Why do Men live securely in their Sins and do not break off their evil Course They think God is not so severe and harsh and so all their Confidence is grounded upon a Mistake of God's Nature and such a dreadful Mistake as amounts to a Blasphemy Thou thoughtest that I was altogether such an one as thy self The other Reason is this partly because I observe the bottom Reason of all the Fear that is in the Hearts of Men is God's Holiness 1 Sam. 6. 20. Who is able to stand before this holy God And Who would not fear thee for thou art holy Rev. 15. 4. We fear his Power why because it is set on work by his Wrath. We fear his Wrath why because it is kindled by his Justice and Righteousness We fear his Righteousness because it is bottom'd and grounded upon his Holiness and upon the Purity of his Nature 2. His Justice obligeth him to punish Sin that the Law might not seem to be made in vain It concerns the Universal Judge to maintain the Reputation of
the Conscience and the Conscience against all But where the Heart is framed to the obedience of God's Will there is Peace Pax est tranquillitas ordinis when all things keep their place as in an accurate orderly Life they do Gal. 6. As many as walk according to this Rule Peace and Mercy be upon them and the whole Israel of God There is Peace for there is an harmonious Accord between God and them and between them and themselves Psal. 119. 165. Great Peace have they that love thy Law not only Peace but great Peace a Peace that passeth all understanding Whilst we are in our Sins there is ever a fear of the War which is between God and us and there is a War in our selves Conscience disallowing our practices and our practices disliking the conduct of Conscience so that there is no peace to the Wicked But when the Lord Jesus hath taken us in hand and begun to cure us and frame us aright and shew us his wonderful Grace in turning us from our Sins here is matter provided for Serenity and Peace 2. It is the pledg of our eternal Felicity hereafter For Heaven is the perfection of Holiness or the full fruition of God in glory Now when the Mediator begins to take away Sin he blesses you for the Life is then begun which shall be perfected in Heaven Unless it be begun here it will never be perfected there For without Holiness no Man shall see God Heb. 12. 14. But if it be begun it will surely be perfected there for blessed are the pure in heart for they shall see God The vision and fruition of God is begun here the Spirit of Holiness is the earnest of our Inheritance Eph. 1. 13 14. O what Blessedness is it then to have the new heart planted into us by Christ and to live the new Life It is the Beast about you that delights in the momentany base dreggy Pleasures of Sin But when Christ hath turned you from your Sins you are blessed indeed you are in the way to Blessedness and you shall be blessed for ever he gives Peace as a Pledge of Happiness and Eternal Glory III. I shall prove that this is the Mediator's Blessing 1. Let me lay down this that those Blessings that are most proper to the Mediator are spiritual Blessings We forfeited all by Sin but especially the Grace of the Spirit whereby we might be made serviceable to God Other Mercies run in the Channel of common Providence but spiritual Blessings are the discriminating Graces and Favours that are given us by the Mediator Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual Blessings in heavenly Places Christ came not to distribute Honours and Greatness and worldly Riches to his Followers but to turn away every one of us from our Sins to reduce us to God that we may love him and be beloved of him He came as a spiritual Saviour to give us Grace rather than temporal Happiness Most Men have a Carnal Iewish Notion of Christ they would have a temporal Safety and Happiness they would have Deliverance from Affliction rather than Deliverance from Sin To be delivered from every evil Work is more than to be delivered from the Mouth of the Lion This is most proper to the Mediator 2 Tim. 4. 18. A sanctified Use of Troubles is more than an Exemption from them a carnal Man may have Exemption from them but not a sanctified Use of them Poverty Lameness Blindness are not as bad as Ignorance unruly Lusts and Want of Grace Moral Evils are worse than Natural Daniel was cast into a Lion's Den you would think that was a Misery but it was a greater Misery when Nebuchadnezzar was thrust out among the Beasts being given up to a brutish Heart Exemption from Trouble may be hurtful to us but Deliverance from Sin is never hurtful to us Among the spiritual Blessings we have by the Mediator Conversion from Sin to God is the chiefest we have on this side Heaven That it was the main Part of Christ's Undertaking I shall prove by Scripture and Reason For Scripture the Text is clear for it for thus the Apostle interprets the Covenant-Blessing In thy Seed shall all Nations of the Earth be blessed viz. God hath sent him to bless you wherein in turning every one of you from your Sins He shall be called Iesus Mat. 1. 21. for he shall save his People from their sins not only from the Guilt but the Power of Sin not only from the Evil after Sin but the Evil of Sin it self Denominatio est à majori the Name is taken from what is chiefest And so when he is promised to the Iews The Redcemer shall come out of Sion and he shall turn away Ungodliness from Iacob There is his principal Work 1 John 3. 5. Christ came to take away Sin and in him is no Sin He means not only the condemning Power but the Power of it in the Heart for he is pleading Arguments for Holiness why Believers should not run into Sin which is a Transgression of the Law One is from the Undertaking of Christ he came to take away Sin and from the Example of Christ In him is no Sin he plainly means the Power of Sin 2. Now to give you some Reasons why this is the chief Benefit most eyed by Christ and should be most regarded by us 1. Christ's Undertaking was principally for the Glory of God All the Promises are in him Yea and Amen to the Glory of God And it should not be a Question which should have the precedence the Glory of God or our Good Christ came to promote God's Glory and that must have the precedence of our Benefit Now then the abolishing the Guilt of Sin doth more directly respect our Interest and Good but the abolishing the Power of Sin or the turning and cleansing the Heart from it doth more immediately respect the Glory of God and our Subjection to God Therefore Christ would not only pacify the Wrath of God but his chief Work that doth mostly concern the Glory of God was to heal our evil Natures and prevent Sin for the time to come 2. To be turned from Sin is to be freed from the greatest Evil. For Pardon gives us an Exemption from Punishment which is a natural Evil but Conversion gives us freedom from our naughty Hearts which is a moral Evil and certainly Vice is worse than Pain and Sin than Misery Besides Sin is the Cause of all Evil and the taking away the Cause is more than ceasing the Effect 3. This hath nearer Connection with the Life of Glory Pardon only removes the Impediment but the sanctifying and healing of our Natures is the beginning of the Life of Glory and Introduction into it Pardon removes our Guilt which hinders our Happiness therefore Divines say Justification is Gratia removens prohibens that that removes the Impediment but the sanctifying
Now wilt thou wait diligently till it be accomplished The Physician cures the Disease but the Patient must take the appointed Medicine you must not expect he should cure it and thou feel it not as it were by Spells and Charms without thee without putting thee to the Trouble of Physick Take up a Resolution to look after the Cure of thy Soul and observe the whole Progress of the Work and what a Wound is given to Sin in every Ordinance what in the Word what in the Lord's Supper how thy Resolution is strengthened against it how the carnal Nature wears off every day the Work is not perfect in an instant but he is still turning therefore when thou beginnest to be dead to Sin die more Ye are dead therefore mortify Christ hath perfectly bought off all Sin in every kind and degree should not we strive to have all that he hath purchased At least do not strengthen thy Bonds the Sin thou canst not avoid hate it and keep up the lively resistance still hear diligently pray earnestly watch narrowly and keep thy self from thy Sin do not only pare the Nails of it but cut off thy very right Hand and mortify and subdue it yet more and more that Christ may have his Conquest in thy Soul SERMON IV. 2 PET. 1. 4. Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. IN these Words the Apostle extolleth the Grace of God towards us in the Gospel In them take notice of First The Means 2dly The End and Use of them 3dly The Method and Order in which this Effect is wrought in us First The Means whereby God conveys his Grace to us viz. The Promises of the Gospel which are set forth 1. By their Excellency Exceeding great and precious Promises 2. Their Freeness Are given to us 1. Their Excellency is set forth by two Adjuncts They are exceeding great and precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one noteth their Intrinsick Worth and Value they are exceeding great The other our Esteem of them they deserve to be precious to us 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from the Matter of them which are great and precious Gifts such as Pardon and Life begun in Sanctification and perfected in Glory 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious deserving and challenging our Esteem being so suitable to our Necessities and Desires Our Necessity ariseth from the fears of Misery so justly deserved Our Desires are after a proper Happiness which is only offered to us in the Promises of God not only as probable but as certain to be ours if duly qualified Now these Promises being so great and precious should attract us to all Purity and Holiness for what is greater and deserveth to be more esteemed by us than Remission of Sins and an Inheritance among the Sanctified 2. Their Freeness given made freely made good freely 2dly The End and Use of them That by these ye might be Partakers of the Divine Nature By the Divine Nature is not meant here the Essence of God but his communicable Excellencies or such Divine Properties as can be imparted to the Creature and these not considered in their absolute Perfection but as as they are agreeable to our present State and Capacity These are sometimes called the Image of God Col. 3. 10. The new Man which is renewed in Holiness after the Image of him that created him because they imply a Likeness to him And sometimes the Life of God Eph. 4. 18. Being alienated from the Life of God because it is a vital Principle And here the Divine Nature and that for two Reasons 1. Because these are communicated to us by God they are created in us by his Divine Power and therefore the Word Created is so often used on this Occcasion Eph. 2. 10. We are his Workmanship created in Christ Iesus 2 Cor. 5. 17. If any Man be in Christ he is a new Creature Creation is proper to God We have them by virtue of our Communion with him They flow from God as the Light doth from the Sun 2. Because by these Perfections we somewhat resemble God Therefore it is said 1 Pet. 2. 9. We shew forth his Praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Vertues or Divine Attributes his Wisdom Goodness Bounty Holiness for in these we most resemble him If you take in his Power there is some resemblance of that too as to the moral Exercise in taming our own Flesh mastering our Inordinate Lusts and Passions and vanquishing all Temptations This is a Spiritual Power and so spoken of Prov. 16. 32. He that is slow to Anger is better than the mighty and he that ruleth his Spirit than he that taketh a City And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ that strengthens me Phil. 4. 13. To live above the Hopes and Fears of the World is a great Ability and Power And vanquishing the World is made the Fruit of the new Birth 1 Ioh. 5. 4. That which is born of God overcometh the World And in that place where the Spirit of a Christian is described 't is said to be a Spirit 2 Tim. 1. 7. of Love Power and of a sound Mind We conceive God to be a Spiritual Being of infinite Wisdom Goodness and Power To his Wisdom answereth the Spirit of a sound Mind to his Goodness a Spirit of Love and what is the Original and Pattern of the Spirit of Power the very Name discovereth namely God's own Power So all his Attributes leave their Impress upon us 3dly The Way Method and Order how we receive this Benefit of the Divine Nature Having first escaped the Corruption that is in the World through Lust. As we dye to Sin the Divine Nature increaseth in us There is a putting off before there can be a putting on Eph. 4. 22 23 24. We put off the old Man which is corrupt by its deceitful Lusts. We begin the Work of Sanctification with Mortification in the first place and then proceed to the positive Duties of a new Life for the Plants of Righteousness will not thrive in an impenitent and unmortified Heart As the Corruption of Sin is driven out and expelled so the Divine Nature succeedeth Intus existens prohibet alienum these things are not consistent cannot be joyned together The Corruption that is in the World and the Divine Nature can no more agree than Darkness and Light Rom. 13. 12. But let us see how this Mortification is expressed 1. What is to be avoided 2. The Manner of shunning it 1. What is to be avoided The Corruption that is in the World through Lust. Observe Sin is called Corruption as often in Scripture because it is a blasting of our primitive Excellency and Purity Gen. 6. 12. All Flesh had corrupted his Way upon the Earth Psal. 14. 1. They are all corrupt and abominable that is degenerated
The Scripture declares both the first This is love to keep his Commandments and his Commandments are not grievous The second Psal. 97 10. Ye that love the Lord hate evil When we are fearful of committing or omitting any thing may be a violation of his Law a grief to his Spirit or a dishonour to his Name then we are said to love God What ever lofty and luscious strains of devotion we may otherwise please our selves with here will our Trial rest He doth not love God that can most accurately discourse of his Attributes or soar aloft in the nice speculations of contemplative Divinity or pretences of Secrecy with God but he that is most awful serious and consciencious in his Duty 2. It is a Transcendental Love we owe to God we must love him above all other things For he must be loved as our Felicity and End He must have the chiefest place in our Hearts and our principal design must be to please serve and glorify him If we seek God in order to other things we do not love him but our own Lusts nay if all other things be not sought after in order to God we do not set him up as our chief good or last end He that loves Father and Mother more than me is not worthy of me Luke 14. 26. If any Man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Many have a partial half-love to God but a greater love to other things then God's interest will be least minded For there is something nearer and dearer to us than God which will be soon preferred before the Conscience of our Duty to him No all must be subordinated to our supream Happiness and last end or else God is not loved as God But now the second thing propounded is the nature of that influence upon Love which is exprest here by the Apostle in the word direct The Lord direct your Hearts in the Love of God What doth this Imply 1. It implies that God works upon us as Rational Creatures He changeth the Heart indeed but he doth it by Direction he draws us to himself but it is with the Cords of a Man he teacheth while he draws Joh. 6. 44 45. None can come unto me but those whom the Father draws and he proves it by this because they shall be all taught of God God's drawing is teaching it is both by the attractive force of the Object and the internal Efficacy of his Grace the Spirits conduct is sweet yet powerfull accomplisheth the Effect but without offering violence to the liberty of Man We are not forced but directed There is not a violent compulsion but an inclination sweetly raised in us by victorious Grace or the overpouring sweetness of his Love For we love him because he loved us first 1 Joh. 4. 19. And this love is shed abroad in our Hearts by the Holy Ghost who by giving us an esteem and serious remembrance of his Benefits blows up this holy flame in our Hearts We do not love God we know not why or wherefore An account can be given of all the Spirits operations Look as in an impression there must be a Seal and Wax to the Seal and the hand that stamps it so all concurr here The Word doth its part that is the Seal and the Heart of Man receives the Impression but to make it effectual and durable the hand of God concurs or the power of his Spirit The Object is the Gospel wherein God commends his Love to us by the Incarnation Death and Intercession of the Lord Jesus Christ as also by the new Covenant because he will work upon Man after the nature of Man by Love he will work upon Love Beside all this there is an internal powerful Agent the holy Spirit The external objective means cannot do it without the inward cause Though God's Love doth so gloriously and resplendently shine forth in the Gospel yet the Heart of Man is not affected with it till it be shed abroad by the illuminating sanctifying Spirit The Heart of Man is dark and dead to these things till changed by Grace and when that is once done that Impression is according to the Stamp 2. The Inclination to God as our Felicity and End which is the Fruit of this Grace is the inclination of a reasonable Creature so the Inclination is necessary but the Acts are voluntary therefore you must keep them up still There is an Inclination put by God into inanimate things as in light and airy Bodies to move upwards and in heavy Bodies to move downwards as a Stone falls to the Earth but Fire and Smoak ascend they cannot do otherwise because they have no choice But now in Man there is an Inclination to God and Heaven which is the Fruit of Grace The Inclination is necessary why because all those whom the Spirit sanctifies he sanctifies them not in vain he certainly begets this Tendency in them towards God therefore so often they are said in Scripture to be converted or turned to God Their Hearts were averse before but then they tend and bend towards him but the Acts are voluntary There is a Duty lying upon us to stir up the Gift of Grace that is in us the Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. When this holy Fire is kindled in our Bosoms we must blow it up and keep it burning We must not be negligent and secure for we cannot reasonably imagine the idle and diligent should fare alike that the Holy Ghost will direct our Hearts into the Love of God whether we will or not therefore not only as we are rational Agents but as we are new Creatures we are obliged to use the Means and then expect his Help and Blessing What is a Prayer in the Text the Lord direct your Hearts into the Love of God to the patient waiting for Christ is an Exhortation Iud. 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus Christ unto everlasting life There is both again you must look to your Love that your Hearts be kept streight and bent towards God and not distracted with worldly Vanities The Blessing is from God but you must use the Means this Direction is not to encourage Slothfulness but Industry We must charge it upon our selves as our main Work and Duty the Spirit stirs and quickens we must rouse up our selves 3. It implies there are many things would writhe and crook and turn our Hearts another way the Devil the World and the Flesh. The Devil seeks to draw us off from God to abate the Fervor of our Love towards him therefore we are bidden to flee youthful Lusts 2 Tim. 2. 22. that we may not be taken captive by him at his will and pleasure Some tamely yeeld to his Temptations and he doth unto them as he listeth but there is more tugging
In all these God hath shewed great Wisdom I. As to the purchase and impetration of Grace by the Death and Incarnation of the Son of God 1. There is Wisdom in this that in our faln estate we should not come immediately to God without a Mediator and Reconciler God is out of the reach of our commerse being at such a distance from us and variance with us The wise Men of the World pitched on such a way 1 Cor. 8. 5 6. The Heathens saw so far that it was an uncomfortable thing to make their immediate approaches to their Supream God But here is the true God and the true Mediator But to us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him One God the Father from whom we derive all Graces to whom we direct all Services one Lord Iesus Christ who conveyeth the Graces and Benefits to us and returneth our Prayers and Acts of Obedience to God This is a mighty relief to our thoughts for the apprehensions of the pure God-head do amaze us and confound us when we come to consider of that glorious and infinite Being As heretofore before they found out the use of the Compass they only coasted as loth to venture themselves in the great Ocean So by Christ we come to God He is the true Iacob's Ladder Joh. 11. 50. 2. That this Mediator is God in our Nature Therein the Wisdom of God appeared in crossing and counter-working Satan's design Satan's great design was double to dishonour God and depress the Nature of Man 1. To dishonour God to Man by a false representation as if he were envious of Man's Happiness Gen. 3. 5. God doth know in the day that ye eat thereof your Eyes shall be opened and ye shall be as Gods knowing good and evil His first Battery was against the Goodness of God to weaken the esteem thereof Now by the Incarnation of Christ the Lord's Grace is wonderfully manifested he is represented as lovely and amiable in our Eyes not envying our Holiness and Happiness but promoting it and that at the most costly rate and shewing love to Man above all his other Creatures God is Love 1 Joh. 4. 8. 'T is eminently demonstrated to us in the Son of God assuming our Nature and dying for us Rom. 5. 8. When Christ was incarnate Love was incarnate Love walked up and down and healed all Sicknesses and Diseases Love died and Love hung on a Cross Love was buried in the Grave When that ill representation was suggested to us it was necessary there should be some eminent demonstration of the Love of God to Man Especially after we had made our selves liable to his Wrath and were conscious to our selves that we had incurred his displeasure and so it was necessary that we should have some notable discovery of his Philanthropy or Love to Mankind Many Believers are harrast with doubts and fears and cannot come to be perswaded that God loves them Herein is Love and God commended his Love to us in that his Son died for us 2. The next design of Satan was to depress the nature of Man which in its innocence stood so near to God Now that the humane nature so depressed and debased by the malicious suggestion of the Tempter should be so elevated and advanced and set up so far above the Angelical Nature and admitted to dwell with God in a personal Union it is a mighty counter-working of Satan and sheweth the great Wisdom of God When he laboured to put God and us asunder the Lord sent his Son who took the unity of our Nature into his own Person 3. That being in our Nature he would set us a Pattern of Obedience by his Holy Life for he lived by the same Laws that we are bound to live by He imposed no Duty upon us but what he underwent himself that he might be an Example of Holiness unto us we learn of him Obedience to God at the dearest rates contempt of the World and contentation with a low and mean Estate and to be lowly and meek in Heart Mat. 11. 29. Now Man being so prone to imitation it is the greatest effect of the Wisdom of God thus to oblige us unless we would be utterly unlike him whom we own as our Lord and from whom we have all our Hopes and Expectations 4. That he should die the Death of the Cross to expiate our Sins Gal. 3. 13. Christ hath redeemed us from the Curse of the Law being made a Curse for us c. Phil. 2 8. He humbled himself and became obedient unto Death even the death of the Cross. That the Justice of God might be eminently demonstrated the Law-giver vindicated and the breach that was made in the frame of Government repaired and God might keep up his just Honour without prejudice to his Peoples Happiness that he might be manifested to be Holy and an hater of Sin and yet the Sinner saved from Destruction Rom. 3. 25 26. An absolute Pardon without satisfaction might have exposed God's Laws to contempt as if the violation of them were not much to be stood upon therefore God dispensed his Grace with all Wisdom and Prudence would shew eminent Mercy but withal a demonstration of his Justice and Holiness that the World might still be kept in awe and there might be a full Concord and Harmony between his Mercy and Justice 5. That after his Death he should rise from the Dead and ascend into Heaven to prove the reality of the Life to come 1 Pet. 3. 21. Guilty Man is faln under the power and fear of Death strangely haunted with doubts about the other World therefore did Christ in our Nature arise from the Dead and ascend into Heaven that he might give a visible demonstration of the Resurrection and Life to come which he had promised to us and so encourage us by a Life of Holiness and Patience in Sufferings to follow after him into those Blessed Mansions So that from first to last you see the Wisdom of God II. The Publication of it in the Gospel or Covenant of Grace 'T is ordered in all things and sure 2 Sam. 23. 5. The Messengers by whom it is published are not extraordinary ones but Men of like Passion with our selves The great thing in a Minister is love to Souls Christ saith he came not to be ministred unto but to minister In the Covenant of Grace you see the Wisdom of God in two things 1. The Priviledges offered 2. The terms or Duties required 1. In the Priviledges offered to us which are Pardon and Life In these Benefits Pardon and Life there is due Provision made for the desires necessities and wants of mankind Pardon answereth the fears of the Guilty Creature and Life those desires of Happiness which are so natural to us and therefore are the most powerful and inviting Motives to draw our Hearts to
without Holiness Heb. 12. 14. And an holy Creature can never be utterly and finally miserable He may sometimes give Holiness without Happiness as when for a while he leaveth the Sanctified whom he will try and exercise under the Cross or in a state of Sorrow and Affliction therefore Holiness is the more necessary In his internal Government God doth all by his Spirit now the Spirit is more necessarily a Sanctifier than a Comforter It was by the Spirit that Christ was with God and God with Christ therefore his Desertion of Christ or any Creature must be mainly understood with respect to the Spirit working in any either as to Holiness or Comfort When God withdraweth either Holiness or Happiness one of them or both or any degree of them from any Creature he is said to desert them Now apply this to Christ. It is Blasphemy to say that Christ lost any degree of his Holiness for he was always pure and holy and that most exactly and perfectly Therefore he was deserted only as to his Felicity and that but for a short time 2. The Felicity of Christ may be considered either as to his outward and bodily Estate or else to his inward Man or the Estate of his Soul 1. Some say his Desertion was nothing else but his being left to the Will and Power of his Enemies to crucify him and that he was then deserted when his Divine Nature suspended the exercise of its Omnipotency so far as to deliver up his Body to a reproachful Death so to make way for this Oblation and Sacrifice for the Redemption of Mankind God could many ways have protected Christ and hinder'd his Passion Mat. 26. 52 53. Thinkest thou that I cannot pray to my Father and he shall give me more than twelve Legions of Angels But how then could the Scriptures be fulfilled that thus it must be If the Lord had seen it fit to glorify Himself by the Deliverance rather than the Sufferings of Christ he could have found ways and means enough to save him but how then could our Redemption be accomplished Christ himself by his Divine Power could have protected his bodily Life for he telleth us Ioh. 10. 18. No Man taketh my Life from me but I lay it down of my self I have Power to lay it down and I have Power to take it up again But it pleased God to appoint and Christ to submit to another Course and therefore was he so far deserted and left in the hand of his Enemies He telleth them Luk. 22. 53. This is your Hour and the Power of Darkness This some say was all Christ's Desertion and that he cried out with a loud voice in the hearing of all My God my God why hast thou forsaken me to give notice of the Price that was to be paid for our Ransom He complained not of the Iews that had accused him nor of Pilate that condemned him nor of Iudas that betrayed him but of God that had forsaken him and left him in the hands of his Enemies as if this were the most grievous thing to the Son of God But certainly this was not all the Desertion was not only in his outward Estate and with respect to bodily Death for these Reasons 1. Why should Christ complain of that so bitterly which he did so readily and willingly undergo and might so easily have prevented and which was most obvious and so clearly foreseen in his Sufferings He foretold it again and again to his Disciples and spake it to his Enemies and should he now represent it as a strange thing Surely these strong Cries were not extorted from him by the meer Fear and Horror of bodily Death I confess he died not insensibly but shewed the reality of all human Passions yet there was no reason why he should so bitterly and lamentably complain if nothing else but bodily Death had been in the Case and that brought upon him by his Enemies 2. If we look meerly to bodily Pains and Sufferings certainly others have endured as much if not more as the Thieves that were crucified with him lived longer in their Torments and the good Thief did not complain that he was forsaken of God Peter was crucified and that with his Head downwards as Ecclesiastical History tells us which as it was greater Cruelty in the Adversaries so also greater Pain to him and yet he trusted that God would sustain him and support him under it Therefore certainly there was something greater and more grievous to the Soul of Christ than these bodily Pains which drew this lamentable and loud Cry from him 3. It would follow that every holy Man that is persecuted and left to the will of his Enemies might be said to be forsaken of God which is contrary to Paul's holy Boasting 2 Cor. 4. 9. Persecuted but not forsaken Therefore there was something more than to be left to the will of his Enemies 4. This Desertion was a Punishment one part or degree of the Abasement of the Son of God and so belongeth to the whole Nature that was to be abased not only to his Body but his Soul We read often of his Soul-sufferings Isa. 53. 10. He was to make his Soul an Offering for Sin And to see the Travail of his Soul v. 11. His Soul was deprived of Consolation and some Effects of the Spirit as to Joy and Comfort 2. As to the Felicity of his inward Estate the State of his Soul Christ carried about his Heaven with him and never wanted sensible Consolation spiritual Suavity the comfortable Effects of the Divine Presence till now they were withdrawn that he might be capable of suffering the whole Punishment of Sins and fell not only Pains and Torments of Body but Troubles of Soul such as we have when God hideth his Face from us but without Sin The Divinity kept back those Irradiations of heavenly Light and Comfort or for a while suspended that Joy and Comfort which otherwise he felt in himself though it gave out that Virtue and Strength which was necessary to support and sustain him under so great Sufferings As when the Sun is eclipsed the Light of it ceaseth not but is only hidden from the Earth by the Interposition of a dark Body So here Christ had not the participation of that heavenly Joy which before his Soul felt by dwelling with God in a personal Union though there were no Separation of the Human Nature from the Divine the Ground of it was not taken away but only the Sense suspended no dissolution of the Union but a ceasing of the Comfort of it In short I will shew how this Sort of Desertion is 1. Possible 2. Grievous 1. Possible the Union between the two Natures remaining For as the Divine Nature gave up the Body to Death so the Soul to Desertion Christ as God is the Fountain of Life Psal. 36. 9. And yet Christ could die So the God-head is the Fountain of all Joy and Comfort for he is called
nor from the failings of a single Person conclude the whole Party 3. By imposing false Crimes Prov. 10. 18. He that uttereth a Slander is a Fool that is a wicked Person As Mephibosheth saith of Ziba 2 Sam. 19. 27. He hath slandered thy Servant unto my Lord the King The most godly and innocent Persons cannot escape the Scourge of the Tongue and unjust Calumnies II. The Hainousness of the Sin 1. In General that is evident from what is said already I shall urge two Arguments more 1. That Men shall be called to an account for these Sins as well as others they are not passed by in the Judgment Jud. 15. God will execute Iudgment upon all ungodly Sinners not only for their ungodly Deeds but for all their hard Speeches Now if injurious and contumelious Language come into the Judgment how should all beware of the least accession to this Guilt So 1 Pet. 4. 4 5. They speak evil of you who shall give an account to him that is ready to judg the Quick and the Dead The Mockers as well as Persecutors were to give a strict and sad Account It is no slight and light Sin to divulge and spread false Calumnies to hurt the Credit of our Brethren God takes notice of a Thought in our Heart against them a Word in our Mouths and will exact a strict Account thereof 2. It is the Property of a Citizen of Zion one that shall be not only accepted with God now but dwell with God for ever not to be given to Backbiting Psal. 15. 3. He that backbiteth not with his Tongue nor doth evil to his Neighbour That is that makes strict Conscience of Backbiting or Calumniating and abstaineth from doing any kind of Wrong or Reproach to his Neighbour 2. More particularly It is the more hainous 1. Partly from the Person against whom it is committed As suppose the Godly and Irreprovable for the main who by their Life and Conversation have the best right to Honour and Esteem to do it against them is most unjust Psal. 64. 3. They whet their Tongues as a Sword they shoot their Arrows even bitter Words that they may shoot in secret at the perfect suddenly do they shoot at him and fear not That is their Slanders and Calumnies are shot like poysoned Darts and Arrows secretly or clancularly without any desert or notice of the Party against whom they are intended Or else against Persons publickly employed and in the special Service of God as Magistrates Numb 12. 8. Were ye not afraid to speak against my Servant against Moses So in the Ministry 1 Tim. 3. 1. He must have a good Report from them without lest he fall into Reproach and the Snare of the Devil Against these it is not only unjust but noxious and hurtful to God's Service 2. From the Persons before whom the Slander is brought as suppose Kings and Princes so that they are deprived not only of private Friendships but the Favour and Countenance of these under whose Protection they have their Life and Service Thus Haman whispered against the Iews Esth. 3. 8. It is not for the King's profit to suffer them to live Doeg against the Priests Psal. 52. 1. Why boastest thou in Mischief O mighty Man The Goodness of God continueth for ever It is a strange matter of Pleasure and Joy to some Persons in Power to be able to mischief those that deserve it least God is eminently great and good This Sort of Pride is diametrically opposite to his Nature Alas To trouble a few Persons how irrational is it But such are our depraved Natures Some are never pleased with those things that alone veeld durable Pleasure but to be able with their Counsel as with one poysonous Vapour to blast a Multitude of innocent Persons 3. From the End of it If it be done with a direct Intention of hurting anothers Fame it is worse than if out of a rash Levity and Loquacity Some Men have no direct Intention of Mischief but are given to Tatling It is a great Sin in them and an unprofitable Mispence of Time but it is a greater in those that make it their Business to disgrace others or sow Discord These are the Bane of Human Society 4. From the Effect or great Hurt that followeth be it it Loss of Estate as in the Case of Mephibosheth or a general Trouble and Persecution on the People of God When their good Names are buried their Persons cannot long subsist afterward with any degree of Service And all this may be the Fruit of a deceitful Tongue The Use is To shew how good-natured Christianity is and befriendeth human Societies it condemneth not only Sins against God but Sins against our Neighbour It bindeth its Professors to the Practice of the Apostle Acts 24. 16. Herein do I exercise my self to have always a Conscience void of Offence towards God and towards Men. Phil. 4. 8. Whatsoever things are honest just good and true if there be any Vertue or any Praise think of these things The World hath taken up this Prejudice that Religion makes us ill-natur'd Of it self there is nothing more benign it only condemneth those that are good-natur'd to others but not to God Use 2d Let us not speak Evil of others behind their Backs but tell them their Faults plainly in Love and Wisdom nor encourage others in this Sin Prov. 25. 23. As the North Wind drives away the Rain so doth an angry Countenance a backbiting Tongue They that receive Tales and delight to hear other Mens faults encourage others in their Sin and are accessary to or Partakers of the Guilt It brings an evil Habit and Custom in our own Souls In short Let us keep up an humble Sense of our own Faults and looking at home it will not only divert us from slandering of others but make us compassionate towards them and breed Comfort in our own Souls SERMON XI GAL. 5. 16. This I say then Walk in the Spirit and ye shall not fulfil the Lust of the Flesh. IN these Words Observe 1. A Duty enforced 2. The Consequent and Fruit of it 1. The Duty is to walk in the Spirit which is the sum of all Christian Piety 2. The Motive is taken from the consequent and fruit of it and ye shall not fulfil the Lust of the Flesh. Let us fix the Sense 1. For the Duty to walk in the Spirit Walking implyeth the tenour and course of our Actions in all which we should follow the direction and inclination of the Spirit But what is meant by the Spirit That it may be known both the contrary Principles must be explained together 1. Flesh is sometimes taken for the Body as Eph. 4. 29. For no Man yet ever hated his own Flesh it is brought as a reason why Husbands ought to love their Wives as their own Bodies ver 28. and Spirit is taken for the Soul Eccl. 12. 7. But this is not the Sense here for every Man hath Soul
and Body not the regenerate only and a Man is not only to look after the welfare of the Soul But his Body also it being the Instrument which it useth in its operations 2. The Spirit is sometimes put for Reason and the Flesh for sensual Appetite as Eph. 4. 23. And be renewed in the Spirit of your Mind And 1 Joh. 2. 16. The Lusts of the Flesh But this will not take in the whole Sense of this place for other faculties are corrupted besides the sensual Appetite and other Faculties must be renewed as well as the Understanding 3. There is another acceptation of Flesh and Spirit that is that Spirit signifieth the uncreated Spirit who is the Author of Grace As Joh. 3. 5. Except a Man be born again of Water and the Spirit Where Spirit is put for the Holy Ghost who immediately worketh Grace in us called therefore the Spirit of Sanctification as that Saving Grace which is the effect of his work is called the Sanctification of the Spirit And the opposite Principle Flesh signifieth the corrupt Nature of Man as Joh. 3. 6. That which is born of the Flesh is Flesh Corrupt Sinful inclined to earthly things Now though this would bear a good sense to interpret Flesh and Spirit of the Holy Ghost and Concupisence or natural Corruption for no question he concurreth to the mortifying of the old Man till Sin be wholly expelled Rom. 8. 23. and still doth quicken and excite the new Man to Action Gal. 4. 25. yet here the Apostle speaks of two inherent Principles 4. Therefore by Flesh and Spirit is meant the old Man and the new and so by Spirit is meant the renewed part or the new Man of Grace in the Heart Joh. 3. 6. That which is born of the Spirit is Spirit That is there is a work of Saving Grace wrought in our Hearts by the Spirit of God which new Nature hath its Motions and Inclinations which must be obeyed and followed by us And by Flesh is meant inbred Corruption or the old Man which is corrupt with his deceivable Lusts Eph. 4. 22. Now then you see what it is to walk after the Spirit to direct and order our Actions according to the Inclinations of the new Nature 2. For the consequent and fruit of it and ye shall not fulfil the Lust of the Flesh. Here two things must be explained 1. The Lust of the Flesh. 2. Fulfil 1. For the Lust of the Flesh. By it is meant the inordinate Motions of corrupt Nature The Flesh doth not consider what is right and good but what is pleasing to the Senses and craveth their satisfaction with much importunity and earnestness to the wrong of God and our own Souls especially in Youth when the Senses are in Vigour and Lust and Appetite in their Strength and Fury And generally all carnal Men are govern'd by the Lusts of the Flesh called by the Apostle The Wills of the Flesh and the Mind Eph. 2. 3. By which the Heart is drawn from God to things Earthly and Carnal Well then by the Lusts of the Flesh are meant the Motions of inbred Corruptions 2. Ye shall not fulfil that is accomplish and bring into compleat act especially with deliberation and consent Mark he doth not say that the lusting of corrupt Nature shall be totally suppressed but it shall not be fulfilled The best of God's Children feel the Motions of the Flesh but they do not cherish and obey them The Lusts of the Flesh may be said to be fulfilled two ways 1. When the outward act is accomplished or when Lust hath conceiued and brought forth actual Sin Iam. 1. 15. Which may sometimes come to pass in the Children of God when they walk not in the Spirit or obey not the Motions and Directions of the renewed part This again may be done two ways either upon Surprize or Deliberation By way of Surprize Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon deliberation when Men plot and make provision to fulfil their Lusts contrary to the Apostles advice Rom. 13. 14. Make not provision for the Flesh to fulfil the Lusts thereof Thus it was with David in his great Sin and this doth mightily aggravate the offence and provoke the Lord against us 2. When for a continuance we obey the Flesh usually accomplish its Motions without Let and Restraint and with Love Pleasure and full consent of Will this is proper to the Unregenerate The Flesh doth reign over them as its Slaves this is spoken of Rom. 6. 12. Let not Sin reign in your mortal Body that ye should obey it in the Lusts thereof Let is not have a Power over you as Slaves Well then the meaning is you will not abuse your Christian Liberty as an occasion to the Flesh or give up your selves to do that or seek that which the Flesh lusteth after Doct. The more Christians set themselves to obey the new Nature the more is the power of inbred Corruption mortified and kept under To understand this Point let me lay down these Propositions I. That there is a diversity of Principles in a Christian Flesh and Spirit 1. There is a good Principle called Spirit because the Spirit is the Author of it Ezek. 36. 26. A new Heart and a new Spirit will I put into you It is called also the Divine Nature 2. Pet. 1. 4. because it is made up of those gracious Qualities wherein we resemble God The Seed remaining 1 Joh. 3. 9. because it is not a transient operation but a permanent habit disposing and inclining the Soul to God and Heaven The new Man Eph. 4. 24. because we have it not by Nature but by Grace we are new formed to the Image of God Now the use of this Principle may be known partly by the manner how it is wrought in us and partly by the uses and ends for which it serveth 1. For the manner how it is wrought in us by the Spirit that is set forth Heb. 8. 10. I will put my Laws in their Mind and write them in their Hearts The directive and imperial Power of the Soul is sanctified and seasoned by Grace the Mind enlightned the Heart inclined The Mind is enlightned by the Knowledg of God's Will and the Heart inclined that we may delight to do his Will it is suited thereunto Therefore the New Creature doth both serve to direct us and so performeth the Office of a Guide and Leader to the Godly in all their Actions so far in Religion as God's Glory is concerned and also to move and excite us to that which is Good For the Spirit is willing though the Flesh is Weak Mat. 26. 41. 2. By its Uses and Ends. None of God's Gifts are given in vain The new Nature is the choicest Talent that the Sons of Men are intrusted withal Therefore it hath its Use and End which is to fit us for God and Heaven 1. It disposeth the Soul to a sincere Obedience to God as an inherent
Principle Eph. 4. 24. It is created after God in Righteousness and true Holiness as suiting us to these things So the Spirit is promised to enable us to walk in God's ways Ezek. 36. 27. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them It helps us to avoid Sin 1 Joh. 3. 9. Whosoever is born of God doth not commit Sin for his Seed remaineth in him and he cannot sin because he is born of God They that give back cannot yeild to those Sins with which others are surprized and captivated 2. It prepares us for Heaven Thither is the tendency of the new Nature 2 Pet. 1. 4. 1 Joh. 5. 4. Whatsoever is born of God overcometh the World it moveth us to mind love and seek after Heavenly things This Grace came from Heaven and there it is perfected 2. There is an other Principle of corrupted Nature remaining in us which is sometimes called Flesh as before sometimes the old Man Eph. 4. 22. Sin that dwelleth in us Rom. 8. 17. The Body of Sin Rom. 6. 6. The Law of the Members warring against the Law of the Mind Rom. 7. 23. By this Principle they are inclined to that which is evil This Principle also may be known 1. By the manner how it was derived to us 2. By its Tendency and Operations 1. The manner how it was derived to us from Adam in his Apostacy and as faln from his chief Good and last End Ioh. 3. 6. When Man fell from God he fell to himself The Temptation was Ye shall be as Gods Gen. 3. 5. He would set up Self as a God And what was that Self which Man sought to idolize but himself rather considered as a Body than as a Soul And therefore when God sought to reduce Man where lay the difficulty that Text will inform you Gen. 6. 3. My Spirit shall not always strive with Man for that he is also Flesh that is sunk or lost in Flesh altogether wedded to the Interests of the bodily Life 2. By its Tendency and Influence it prompts us to do those things which are most acceptable to Sense or agreeable to our worldly and carnal Ends. The Flesh operateth several ways according to Mens callings occasions or constitutions Isa. 53. 6. 1 Ioh. 2. 16. As every Soil beareth such Weeds as are most suitable to the Nature and Quality of the Ground so some are enslaved by this some by that particular Sin yet all of them alike opposite to God Differences there are as to the choice of their way wherein they please the Flesh some in a more gross some in a more cleanly manner yet they all walk in the Lust of the Flesh following inbred Corruption as their Guide or obey it either in a way of Worldliness Ambition or Sensuality Some ways are more blameless before the World because they less deserve a Worldly Interest some are so prodigiously wicked that they cause a Horror even in Mankind though degenerated Now after Conversion some of our former Sins cripple us and we halt of the old Maim still and it is not enough to stop one gap while corruption runneth out at many more but we must make Conscience of not fulfilling the Lusts of the Flesh in any kind Well now I have shewed you the two Principles which are in a Christian That we may have a Sence of our imbecillity and that we are but regenerated in part II. I will prove to you that there is a Liberty in a Christian of walking according to each Principle either the Spirit or Flesh. 1. That the Christian hath Liberty of walking according to the Spirit is out of question for where the Spirit of the Lord is there is Liberty 2 Cor. 3. 17. Surely the Spirit of Christ can free us and doth free us from the bondage of Corruption Rom. 8. 2. The Law of the Spirit of Life in Christ hath freed me from the Law of Sin and Death otherwise there would be no distinction between Nature and Grace If we should be still shackled and manacled by our Lusts and be as unable to pursue our last End as we were before if there were no inclination to God and Heavenly things what have they gotten by Grace and therefore though we are still weak yet we have the gift of the Spirit to free us from Sin The Force and Efficacy of the new Nature appeareth in three things Scire Velle Posse in knowing our Duty and willing and purposing and doing our Duty suitable to the three Faculties of Man his Understanding Will and vital Power So the Spirit received from Christ 2 Tim. 1. 7. is a Spirit of Power Love and a sound Mind 1. For Scire The new Nature partly consists in the internal Light of the Mind by which we understand the things of God revealed in the Scriptures concerning our Duties and Priviledges and so the Unction is said to teach us all things 1 Joh. 2. 20. That is all things which belong to our necessary Duty and Happiness God's Children in necessary things have a good Understanding or as it is said Isa. 11. 3. They are quick of Understanding in the fear of the Lord. By this it doth warn us of our danger mind us of ourduty upon all occasions 2. For Velle To be willing The force of the new Creature lieth in the love of God for we are never converted to God till he hath our Hearts till we love him with all our Soul with all our Might and Strength and hate what is contrary to him Psal. 17. 10. Ye that love the Lord hate evil Now surely they that love God and hate evil are at liberty more than others to serve and please God and avoid Sin Hate Sin once and it hath little Power over you 3. For Posse or the active Power The wonder is rather how he can sin deliberately voluntarily than how he cannot sin 1 Ioh. 3. 9. and for doing good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 13. I can do all things Eph. 2. 10. A Spiritual Man is prepared for every good work 2. The Assistant Power which accompanieth the new Creature in all his Actions doth certainly give him a great advantage of Liberty to know will and do things pleasing unto God As he doth first convert us unto God and quicken us when we are dead in Trespasses and Sins so after Conversion when the Principles of a new Life are put into us he still helpeth us and as all Creatures depend upon God in esse conservari operari Acts 17. 28. So doth the new Creature depend on the Spirit he leadeth and guideth all the Children of God to their Everlasting Estate Rom. 8. 14. He assists the Will and the vital Power Phil. 2. 13. Otherwise we may complain with Paul Rom. 7. 18. For to Will is present with me but how to perform that which is good I find not There may be a Will or an
the Law as a Rule of Obedience is impossible for a Creature To challenge such an Exemption in point of Right is to make our selves Gods To usurp it in point of Fact is to make our selves Devils It must be meant therefore either of the irritating or condemning Power of the Law If of the former as the Law by the rigid exacting of Obedience doth increase Sin rather than subdue it and maketh corrupt Nature spurn and rebel against it so it is the same with the former Motives but that is a more limited Sence Not under the Law may be expounded to be not under the condemning Power of it and so to be under the Law is opposed to be under Grace Rom. 8. 1. There is no Condemnation to them that are in Christ Iesus There is a great Priviledge but what is the Qualification Who walk not after the Flesh but after the Spirit That is obey the new Nature 2. A Periculo the Danger of not obeying the new Nature or walking after the Spirit 1. They lose their Advantage and receive one of God's Gifts in vain To receive objective Grace in vain aggravateth our Guilt Ioh. 3. 19. But to receive subjective Grace in vain doth more provoke God Objective Grace is that which is discovered in the Gospel subjective Grace is that which is found in the Heart of a Believer the internal Grace of the holy Spirit renewing the Heart Now to sin away this Advantage after we are made Partakers of it doth increase our Guilt surely therefore if we live in the Spirit we should walk in the Spirit Gal 5. 25. We should improve God's best Gifts or else the work of his Spirit is lost He loseth nothing but Corn Wine and Oil bestowed upon others but he hath bestowed the Sanctification of the Spirit upon you shall he lose the Glory of that also 2. The new Nature is exceedingly weakned and suffers loss if it be not cherished and obeyed The Church of Sardis is warned to prevent the dying of gracious Habits David speaketh as if the Work were to begin anew and his Restoring were a second Conversion Psal. 51. 10. Create in me a clean Heart O Lord and renew a right Spirit within me The Principle of Grace being not adher'd to loseth much of Vigor and Power 3. When these Motions are not obeyed and this Power is not exercised God is provoked to withdraw the quickning Grace Though the Spirit here spoken of is the new Nature yet the Holy-Ghost is the Super-intendent of it and doth move guide direct and quicken by it The new Nature inclineth but he giveth Strength to its Motions Now the Spirit withdraweth when this Work is slighted and we wilfully run into Sin Psal. 51. 11. Take not thy holy Spirit from me 4. There is another Mischief his sanctifying Work is not only obstructed but his certifying and sealing Work is obscured and so our Day is turned into Night Eph. 4. 30. Grieve not the holy Spirit of God whereby ye are sealed to the Day of Redemption Use 1. It sheweth what Necessity there is that we should look after Conversion to God or a Work of Grace wrought in us by the holy Spirit for the Apostle supposeth they had the Spirit There is no walking without living for otherwise our Motions are but the Motions of Puppets not proceeding from internal Life but acted from Springs and Engines no subduing the Flesh without setting up an opposite Principle Therefore we must give up our selves to the Holy Spirit first to be sanctified then governed by him first renewed then guided ordered and directed by him in all our Actions and the Flesh dieth away insensibly 2dly Being renewed by the Holy-Ghost that is having our Minds enlightned and Hearts inclined we must obey this Inclination for Life is not given us that we may have it but that we may act by it and do things sutable to that Life which we have Grace is not a sluggish idle Quality but is always working and warring on the opposite Principle 3dly Though at first we are pester'd and encountred with the Lusts of the Flesh which divert us from God and Heavenly Things yet we should not be discouraged by every difficulty For Difficulties do but inflame a resolved Spirit as Stirring doth the Fire And besides though we do not wholly subdue the Lusts of the Flesh yet we shall not accomplish them and live in subjection to them but by degrees get power against them 4thly The carnal Life is not of one Sort. Some wallow in sensual Pleasures others have Head and Heart altogether taken up with the World and worldly things Now if God hath put a new Biass upon our Wills and Affections we must shew it forth by an Heavenly Conversation For they that mind earthly Things are carnal and the great Inclination of the new Nature is to carry us unto God and the Things of another World 2 Cor. 5. 5. 5thly They are much to blame that complain of Sin and will not take the Course to get rid of it by obeying the Instincts of the Holy-Ghost or the Motions of the new Nature The Lord's Spirit is a free Spirit Psal. 51. 12. And his Truth maketh us free John 8. 32. And we are interessed in this Liberty when born of the Spirit Let us be true to our Duty and we shall bless God for our Liberty rather than complain of our Bondage It is Laziness and Cowardise not to improve Grace which was given us for this use 6thly How much we are concerned in all Conflicts especially in those which allow Deliberation to take part with the Spirit and obey his Motions rather than to fulfill the Lusts of the Flesh otherwise by Consent and upon Deliberation you are unfaithful to Christ and your own Souls Your Business is not to gratify the Flesh but to crucify it to over-rule Sense and Appetite and cherish the Life of Grace Galat. 5. 24. And surely when Conscience hath help to deliberate it is a greater Evil to resist it than when hurried by our own Passions 7thly It is of great Use and Profit to us to observe which Principle decayeth the Flesh or the Spirit for thereby we judge of our Condition both in order to Mortification and Comfort The Increase of the Flesh may be known 1. By your Backwardness to God Grace is clogged when you cannot serve Him with Sweetness and Delight Rom. 7. 18. 2. When the Heart groweth careless of Heaven and your Life and Love is more taken up about things present than to come Phil. 3. 18 19. The contrary is found when Grace is in vigor 2 Cor. 4. 18. Col. 3. 1 2. Secondly The Prevalency and Increase of the Spirit is known 1. By an humble Contentedness and Indifferency to Plenty Pleasures and Honours Phil. 4. 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to
the Death incurred by Sin And how by him by his being a Propitiation that he speaks of there vers 10. We were in a State of Death when the Doors of Mercy were first opened to us under the Guilt and Power of Sin for while the Guilt and Tyranny of Sin remaineth we are said to be dead and strangers to the Life of God and we begin to live when first regenerated by the Spirit of Christ. Now this we have not without Christ being a Propitiation for our Sins that is without doing something whereby God without any impeachment of his Honour might shew himself placable and propitious to Mankind his Justice Holiness and Hatred of Sin being sufficiently demonstrated in the Sufferings of Christ. Now the Honour of his governing Justice being kept up his pardoning Mercy is the more freely exercised God may be propitious to Mankind and yet still be acknowledged as a sin-hating God 2. In regard of Efficacy Christ is a quickening Head or a life-making Spirit 1 Cor. 15. 45. Whatever Grace we have comes from God through Christ as Mediator and from him we have it by virtue of our Union with him 2 Cor. 5. 17. If any Man be in Christ he is a new Creature As soon as joyned to him as our Head this Grace is applied to us by his Spirit It is first applied by converting Grace and then continually supplied by the confirming Grace of the Spirit and so we are fitted to every good Work Christ first applieth it in Conversion when he giveth us Repentance and a new Nature Acts 5. 31. And supplieth it by continual Influence Iohn 15. 5. We live on him as the Branch doth on the Root Now from hence we learn what a great Benefit renewing Grace is it is a Fruit of reconciling Grace 2 Cor. 5. 18. All things are of God who hath reconciled us to himself by Christ. God giveth Grace only as the God of Peace that is as pacified by Christ's Death The holy Spirit is the Gift of his Love and the Fruit of this Peace and Reconciliation which Christ made for us First our Lord Jesus Christ merited this Grace by the value of his Sacrifice and bloody Sufferings and then doth apply it by the Almighty Power of his Spirit and Christ is first our Ransom and then the Fountain of Life unto our Souls and so the Honour of our whole and entire Recovery is to be ascribed to our Redeemer When he satisfied God's Justice for our Sins he purchased a Power to change the Heart of Man and he purchased this Power into his own Hands not into anothers and therefore doth accomplish it by his Spirit 2 Cor. 3. 18. We should often think what a Foundation God hath laid for the Dispensation of his Grace and how he would demonstrate his infinite Love in giving his Son to be a Propitiation for us When he would shew forth his infinite Power in determining and changing the Heart of Man all the Persons concurred the Father purposing the Son by way of Redemption and Purchase the Holy Ghost by effective Power and all to bring back our Souls to God and to make us capable of serving and pleasing him it is surely a Workmanship of much cost Two Reasons why they are as it were created anew 1. Because of the Badness of our former Estate Ruinous and decayed Buildings are only to be thrown down to make way for a new Structure and House to stand in the same place Man naturally is a Creature in a State of Apostacy and Defection under a loss of Original Righteousness averse from God yea an Enemy to him prone to all Evil weak yea dead to all Spiritual Good And what must be done with such a Creature to bring him out of his Misery but wholly to new-mould him and make him that he may have a new Being and Life The Scripture represents Man as blind in his Mind 2 Pet. 1. 9. Perverse in his Will Zech. 7. 12. Rebellious in his Affections Eph. 2. 3. fulfilling the Desires of the Flesh and of the Mind What sound Part is there left in us to mend the rest If we will be brought home to God we must of sinful and polluted become clean and holy and Who can bring a clean thing out of an unclean not one Job 14. 4. We must of carnal become spiritual and therefore we must be new-born new-made Ioh. 3. 6. That instead of minding the things of the Flesh we may mind the things of the Spirit we must of Wordly become Heavenly Now he that formeth us for this very thing is God 2 Cor. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that frameth and createth us for this Heavenly State is God He that is the Framer and Maker of all things of infinite Wisdom Power and Love he createth us anew in Christ that we may look after Eternal Life The Heavenly Disposition wrought in us is a Pledge of it 2. From the Nature of God's Work which is not meerly by helping the Will but by giving us the Will it self or the Act of Volition of it not by curing the Weakness of it but by sanctifying it and taking away the Sinfulness of it and inclining it to himself If the Will were only in a Swoon and Languishment a little moral Perswasion and Excitation outward or inward by the Word and Spirit would serve the turn but we cannot say of it as Christ of the Damsel She is not dead but sleepeth No the Scripture saith We are dead in Trespasses and Sins Eph. 2. 1. God's Grace is not only necessary for facilitation that we may more easily pursue and chuse that which is good as a Horse is necessary that a Man may pass on his Journey more easily which otherwise he might perform on foot with Difficulties No 't is impossible as well as difficult to escape the Carnal Life without God Mat. 19. 26. He doth work such a Change on a carnal Man's Heart that he contemns the World and seeks after Heavenly Things Nay he doth not only give us a remote Power to will if we please or a remote Power to do if we please but he giveth to will and to do Phil. 2. 13. the Will it self and the Deed it self Thus is God's Operation set forth he reneweth the Faculties and exciteth the Act of willing and doing by his powerful and victorious Influence Ezek. 36. 26 27. Otherwise if Grace did only give us an Indifferency so that a Man may or may not then Man would be the principal Cause of his own Conversion and God lose the Glory of his Grace and the Honour of it be ascribed to the Liberty of Man 's own Will God doth not give a power to repent and believe and leave it to the Determination of Man's Will to make it effectual but he giveth Faith it self and Repentance it self Faith is his Gift Eph. 2. 8. To you it is given to believe Phil. 1. 29. The Redeemer was raised to give Repentance