for his Companion against evil and troubleous times if moral Integrity went so far as truly it did much in some men that had much of it that they scorn'd all hard Encounters and esteemed this a sufficient Bulwark a strength impregnable Hic murus Aheneus esto nil conscire sibi how much more the Christians good Conscience which alone is truly such 2. As the Christian may thus look inward and rejoyce in tribulation so there is another look upward that is here likewise mention'd that allays very much all the sufferings of the Saints If such be the will of God The Christian mind hath still one eye to this above the hand of men and all inferiour causes in suffering whether for the name of God or otherwise Looks on the Sovereign will of God and sweetly complies with that in all Neither is there any thing that doth more powerfully compose and quiet the mind than this makes it invincibly firm and content when it hath attained this resignment of it self to the will of God to agree to that in every thing This is the very thing wherein tranquility of spirit lies it is no riddle nor hard to understand yet few attain it And I pray you what is thus gained by our reluctancies and repinings but pain to our selves he doth what he will whether we consent or no our disagreeing doth not prejudge his Purposes but our own Peace if we will not be led we are drawn we must suffer if he will but if we will what he wills even in suffering that makes it sweet and easie when our mind goes along with his and we willingly move with that stream of Providence which will carry us with it though we row against it and we still have nothing but toyl and weariness for our pains But this hard Argument of Necessity is needless to the Child of God perswaded of the Wisdom and Love of his Father knows that to be truly best for him that his hand reaches Sufferings are unpleasant to the flesh and it will grumble but the Voice of the Spirit of God in his Children is that of that good King good is the Will of the Lord let him do with me as seems good in his eyes My foolish heart would think these things I suffer might be abated but my wise and heavenly Father thinks otherwise he hath his design of honour to himself and good to me in these which I would be loath to cross if I might I may do God more service by these advantages but doth not he know best what fits cannot he advance his Grace more by the want of these things I desire than I could do my self by having them cannot he make me a gainer by Sickness and Poverty and Disgraces and loss of Friends and Children by making up all in himself and teaching me more of his all-sufficiency yea even concerning the Affairs of my Soul I am to give up all to his good pleasure though desiring the light of his countenance above all things in this World yet if he see it fit to hide it sometimes if that be his will let me not murmur there is nothing lost by this obedient temper yea what way soever he deals with us there is much more advantage in it No Soul shall enjoy so much in all estates as that which hath devested and renounced it self and hath no will but Gods Verse 18. 18. For Christ hath also once suffered for sins the just for the unjust that he might bring us to God being put to death in the flesh but quickened by the Spirit THE whole Life of a Christian is a steady aiming at Conformity with Christ so that in any thing whether doing or suffering there can be no Argument so apposite and perswasive as his Example and no obedience either active or passive so difficult but the representment of that Example will powerfully sweeten it The Apostle doth not decline the often use of it here we have it thus for Christ also suffered Though the Doctrine of Christian suffering is the occasion of speaking of Christ's suffering yet he insists on it beyond the simple necessity of that Argument for its own excellency and further usefulness so we shall consider the double capacity 1. As an encouragement and engagement for Christians to suffer 2. As the great point of their Faith whereon all their Hopes and Happiness depends being the means of their reduction to God The sufferings of Christ being duely considered doth much temper all the sufferings of Christians especially such as are directly for Christ. 1. It is some known ease to the mind in any distress to look upon Examples of the like or greater distress in present or former times It diverts the eye from continual poreing on our own suffering and when we return to view it again it lessens it abates of the imagined bulk and greatness of it Thus publick thus Spiritual troubles and particularly the sufferings and tentations of the Godly by the consideration of this as their common lot their high way not new in the Person of any 1 Cor. 10. 13. If we trace the Lives of the most eminent Saints shall we not find every notable step that is recorded marked with a new cross one trouble following on another as the Waves do in an uncessant succession And is not this manifest in the Life of Abraham and of Iacob and the rest of God's Worthies in the Scriptures and doth not this make it an unreasonable absurd thought to dream of an exemption would any one have a new untroden way cut out for him free of Thorns and strewed with Flowers all along no contradictions nor hard measure from the World or imagine that there may be such a dexterity necessary as to keep its good will and the friendship of God too this will not be and its an universal conclusion all that will live godly in Christ Jesus must suffer persecution this is the Path to the Kingdom that which all the Sons of God the Heirs of it have gone in even Christ as that known word is one son without sin but none without suffering Christ also suffered The example and company of the Saints in suffering is very considerable but that of Christ is more than any other yea than all the rest together Therefore the Apostle having represented the former at large ends in this as the top of all Heb. 12. 1 2. There is a race set before us it is to be run and run with patience and without fainting now he tells us of a cloud of Witnesses a cloud made up of instances of Believers suffering before us and the heat of the day wherein we run is somewhat cooled even by that Cloud compassing us But the main strength of their comfort here lyes in beholding of Christ eying of his sufferings and their Issue The considering and contemplating of him will be the strongest cordial will keep you from wearying and fainting in the way v. 3.
not through fire and water yea through death it self yea were it through many deaths to go after him 2. Consider as its due so it is made easie by that his suffering for us our burden that pressed us to hell taken off is not all as nothing that is left to suffer or do our Chains that bounds us over to eternal Death being knock'd off shall we not walk shall we not run in his ways Oh! think what that Burden and Yoke was he hath eased us of how heavy how unsufferable it was and then we shall think what he so truly says that all he lays on is sweet his yoke easie and his burden light Oh! the happy change rescued from the vilest slavery and called to conformity and Fellowship with the Son of God 2. The Nature of this Conformity to shew the nearness of it is exprest in the very same terms as in the pattern it is not a remote resemblance but the same thing even suffering in the flesh But that we may take it right what suffering is here meant it is plainly this ceasing from sin so suffering in the flesh here is not the enduring of afflictions which is a part of a Christians Conformity with his head Christ Rom. 8. But this is a more inward and spiritual suffering it is the suffering and the dying of our Corruption the taking away the life of sin by the death of Christ and that death of his sinless flesh works in the Believer the death of sinful flesh that is the Corruption of his Nature which is so usually in Scripture called flesh Sin makes Man base drowns him in flesh and the lusts of it makes the very Soul become gross and earthly turns it as it were to flesh so the Apostle calls the very Mind that is unrenewed a carnal mind Rom. 8. And what doth the mind of a Natural Man hunt after and run out into from one day and year to another is it not on things of this base World and the concernment of his flesh What would he have but be accommodated to eat and drink and dress and live at ease he minds earthly things savours and relishes them and cares for them examin the most of your pains and time and your strongest desires and most serious thoughts if they go not this way to raise your selves and yours in your Worldly condition yea the highest projects of the greatest natural Spirits are but earth still in respect of things truly spiritual all their State Designs go not beyond this poor life that perishes in the flesh and is daily perishing even while we are busiest upholding it and providing for it present things and this lodge of clay this flesh and its interest take up most of our time and pains the most yea all till that change be wrought the Apostle speaks of till Christ be put on Rom. 13. put ye on the Lord Iesus Christ and then the other will easily follow that follows in the Words make no provision for the flesh to fullfil it in the lusts thereof Once in Christ and then your necessary general care for this natural life will be regulated and moderated by the Spirit And for all unlawful and enormous desires of the flesh you shall be rid of providing for these instead of all provision for the life of the flesh in that sense there is another guest and another life for you now to wait on and furnish for in them that are in Christ that flesh is dead they are frâ—ed from its drudgery he that hath suffered in the flesh hath rested from sin Ceased from sin â—e is at rest from it a Godly Death as thâ—y that die in the Lord rest from their labours he that hath suffered in the flesh and is dead to it dies indeed in the Lord rests from the base turmoil of sin it is no longer his Master As our sin was the cause of Christs death his death is the death of sin in us and that not simply as he bear a moral pattern of it but the real working cause of it hath an effectual influence on the Soul kills it to sin I am crucified with Christ says S. Paul Faith so looks on the death of Christ that it takes the impression of it sets it on the heart kills it unto sin Christ and the Believer do not only become one in law so as his death stands for theirs but are in nature so as his death for sin causes theirs to it Rom. 6. 3. This suffering in the flesh being unto death and such a death Crucifying hath indeed pain in it but what then it must be so like his and the believer like him in willingly enduring it all the pain of his suffering in the flesh his love to us digested and went through it so all the pain to our nature in severing and pulling us from our beloved sins and our dying to them if his love be planted in our hearts that will sweeten it and make us delight in it love desires nothing more than likeness and shares willingly in all with the party loved and above all love this Divine Love is purest and highest and works strongliest that way takes pleasure in that pain and is a voluntary death as Plato calls love it is strong as death makes the strongest body fâ—ll to the ground so doth the love of Christ make the activest and liveliest sinner dead to his sin And as death fevers a Man from his dearest and most familiar friends thus doth the love of Christ and his death flowing from it fever the heart from its most beloved sins I beseech you seek to have your hearts set against sin to hate it to wound it and be dying daily to it Be not satisfy'd unless ye feel an abatement of it and a life within you disdain that base service and being bought at so high a rate think your selves too good to be slaves to any base lust you are called to a more excellent and more honourable service And of this suffering in the flesh we may safely say what the Apostle speaks of the sufferings with and for Christ that the partakers of these sufferings are co-heirs of glory with Christ if we suffer thus with him we shall also be glorified with him if we die with him we shall live with him for ever 3. The actual improvement of this Conformity Arm your selves with the same Mind or thoughts of this Mortification Death taken Naturally in its proper sense being an intire privation of life admits not of degrees but this figurative death this Mortification of the flesh in a Christian is gradual in so far as he is renewed and is animated and acted by the Spirit of Christ he is throughly mortified for this death and that new life joyned with it and here added ver 2. go together and grow together but because he is not totally renewed and there is in him of that corruption still that is here called flesh therefore is
the strength of his God Psal. 18. Men's resolutions fall to nothing and as a Prisoner that offers to escape and does not is bound faster thus usually it is with Men in their self purposes of forsaking sin they leave out Christ in the work and so remain in their Captivity yea it grows upon them and while we press them to free themselves and shew not Christ to them we put them upon an impossiblity but a look to him makes it feisable and easie Faith in him and that love to him which faith begets breaks through and surmounts all it s the powerful love of Christ that kills the love of sin and kindles the love of holiness in the Soul makes it a willing sharer in his death and so a happy partaker of his life for that always follows and must of necessity as here is added He that hath suffered in the flâ—sh hath ceased from sin is crucified and dead to it but he looses nothing yea it is his great gain the loss of that deadly life of the flesh for a new spiritual life a life indeed living unto God that is the end why he so dies that he may thus live That he no longer should live c. and yet live far better live to the will of God He that is one with Christ by believing he is one throughout in Death and Life as Christ rose so he that is dead to sin with him through the power of his Death rises to that new life with him through the power of his Resurrection And those two are our Sanctification which whosoever do partake of Christ and are found in him do certainly draw from him Thus are they joyned Rom. 6. 11. Likewise reekon you your selves dead indeed to sin but alive to God and both through Christ Iesus our Lord. All they that do really come to Jesus Christ as they come to him as their Saviour to be cloathed with him and made righteous by him they come likewise to him as their Sanctifier to be made new and holy by him to die and live with him to follow the Lamb wheresoever he goes through the hardest sufferings and Death it self and this spiritual suffering and dying with him is the universal way of all his followers They are all Martyrs thus in the cruciâ—ying of sinful flesh and so dying for him and with him and they may well go cheerfully through though it bear the unpleasant name of Death yet as the other Death is which makes it so little terrible yea often appears so much desirable to them so is this the way to a far more excellent and happy life so that they may pass through it gladly both for the company and end of it it s with Christ they go into his death as unto life in his life Though a Believer might be free upon these terms he would not no sure could he be content with that easie life of sin instead of the Divine Life of Christ no he will do thus and not accept of deliverance that he may obtain as the Apostle speaks of the Martyrs a better resurrection Think on it again you to whom your sins are dear still and this life sweet you are yet far from Christ and his life The Apostle with intent to press this more home expresses more at large the nature of the oppoâ—te estates and lives that he speaks of so sets before his Christian Brethren 1. The Dignity of that new life 2. By a particular reflex upon the former life presses the change The former life he calls a living to the lusts of Men this new spiritual life to the will of God The lusts of Men. Such as are common to the corrupt Nature of Man such as every Man may find in himself and perceive in others The Apostle in the third verse more particularly for further clearness specifies these kind of Men that were most notorious in these lusts and those kind of lusts that are most notorious in Men. Writing to the dispersed Jews he calls sinful lusts the will of the Gentiles as having least controul of contrary light in them and yet the Jews walked in the same though they had the Law as a light and rule for the avoiding of them and implies that these lusts were unbeseeming even their former condition as Jews but much more unsuitable to them as now Christians Some of the grossest of these Lusts he names meaning all the rest all the ways of sin and representing their vileness the more lively not as some take it when they hear of such hainous sins that lessen the evil of more civil nature by the Comparison as if freedom from these were a blameless condition and a change of it needless No the Holy Ghost means it just contrary That we may judge of all sin and of our sinful nature by our estimate of these sins that are most disâ—â—rnable and abominable all sin though not equal in degree yet is of one nature and originally springing from one root arising from the same unholy nature of Man and contrary to the same holy nature and will of God So then 1. These that walk in these high ways of impiety and yet will have the name of Christians they are the shame of Christians and the profest enemies of Jesus Christ and of all others most hateful to him that seem to have taken on his name for no other end but to shame and disgrace it but he shall vindicate himself and the blot shall rest upon these impudent persons that dare hold up their faces in the Church of God as parts of it and are indeed nothing but the dishonour of it spots and blots that dare own to Worship God as his people and remain unclean riotous and prophane persons How suits thy sitting here before the Lord and thy sitting with vile ungodly Company on the Alâ—-Bench How agrees the Word sounds it well there goes a drunken Christian unclean basely covetous earthly minded Christian and the naming of these is not besides the text but the very words of it for the Apostle warrants us to take it under the name of Idolatry and in that name he reckons it to be mortified by a Christian. Col. 3. 5. Mortifie therefore your members which are upon the earth fornication uncâ—eâ—nness inordinate affection evil concupiscence and covetoâ—sness which is Idolatry 2. But yet men that are some way exempted from the blot of these foul impieties may still remain slaves to sin alive to it and dead to God living to the Lusts of Men and not to the Will of God pleasing others and themselves displeasing him And the smoothest best bred and most moralized Natural is in this base thraldom And the more miserable that he dreams of liberty in the midst of his chains thinks himself gay by looking on those that wallow in gross prophaneness takes measure of himself by the most crooked lives of ungodly men about him and so thinks himself very streight but lays not the streight
main subject and scope in the foregoing Discourse that death was before called a suffering in the flesh which is in effect the same and therefore though the words may be drawn another way yet its strange that Interpreters have been so far wide of this their genuine and agreeable sense and almost all of them taken in some other intendment To be judged in the flesh In the present sense is to die to sin or that sin die in us and it s thus exprest 1. Suitably tably to the nature of it it is to the flesh a violent death and it is according to a Sentence judicially put against it that guilty and miserable life of sin is in the Gospel adjudged to death there that arrest and sentence is clear and full Rom. 6. 6 c. 8. 13. That sin must die that the Soul may live it must be crucified in us and we to it that we may partake of the Life of Christ and Happiness in him And this is called to be judged in the flesh to have this sentence executed 2. The thing is the rather spoke here under the term of being judged in counter-ballance of that Judgment mentioned immediately before v. 5. The last Judgment of quick and dead wherein they that would not be thus judged but mockt and despised those that were shall fall under a far more terrible Judgment and the sentence of a heavy death indeed everlasting death though they think they shall escape and enjoy liberty in living in sin And that to be judged according to men is I conceive added to signifie the connaturalness of the life of sin to man 's now corrupt nature That men do judge it a death indeed to be severed and pulled from their sins and that a cruel death and the Sentence of it in the Gospel a heavy Sentence a hard Saying to a carnal Heart that he must give up with all his sinful delights must die indeed in self-denial must be separated from himself which is to die if he will be joyned with Christ and live in him Thus men judge that they are judged to a painful death by the Sentence of the Gospel although it is that they may truely and happily live yet they understand it not so They see the death the parting with sin and all its pleasures but the life they see not nor can any know it till partaking of it it is known to him in whom it is it is hid with Christ in God And therefore the opposition here is very fiâ—ly thus represented that the death is according to men in the flesh but the life is according to God in the Spirit As the Christian is adjudged to this death in the flesh by the Gospel so he is lookt on and accounted by carnal men as dead for that he enjoyes not with them what they esteem their life and think they could not live without it one that cannot carrouse and swear with prophane Men is a silly dead Creature good for nothing and he that can bear wrongs and love him that injured him is a poor spiritless fool hath no mettal nor life in him in the World's account thus is he judged according to men in the flesh he is as a dead man but lives according to God in the Spirit dead to men and alive to God as ver 2. Now if this life be in thee it will act all life is in motion and is called an act but most of all active is this most excellent and as I may call it most lively life it will be moving towards God often seeking to him making still towards him as its principle and fountain holy and affectionate thoughts of him sometimes on one of his sweet attributes sometimes on another as the Bee amongst the Flowers And as it will thus act within so outwardly laying hold on all occasions yea seeking out ways and opportunities to be serviceable to thy Lord employing all for him commending and extolling his goodness doing and suffering chearfully for him laying out the strength of desires and parts and means in thy station to gain him Glory If thou be alone then not alone but with him seeking to know more of him and be made more like him if in company then casting about how to bring his name in esteem and to draw others to a love of Religion and Holiness by Speeches as it may be â—it and most by the true behaviour of thy carriage Tender over the Souls of others to do them good to thy utmost thinking each day an hour lost when thou art not busie for the honour and advantage of him to whom thou now livest thinking in the Morning now what may I do this day for my God How may I most please and glorifie him and use my strength and wit and my whole self as not mine but his and then in the evening reflecting O Lord have I seconded these thoughts in reality what glory hath he had by me this day whither went my thoughts and endeavours what busied them most have I been much with God have I adorned the Gospel in my converse with others And if finding any thing done this way to bless and acknowledge him the spring and worker of it If any step aside were it but to an appearance of evil or if any fit season of good hath escapt thee unprofitably to check thy self and to be grieved for thy sloth and coldness and see if more love would not beget more diligence Try it by sympathy and antipathy which follows the nature of things as we see in some Plants and Creatures that cannot grow cannot agree together and others that do favour and benefit mutually If thy Soul hath an aversion and reluctancy against holiness this is an evidence of this new Nature and Life Thy heart rises against wicked ways and speeches oaths and cursings and rotten communication yea thou canst not endure unworthy discourses wherein most spend their time findest no relish in the unsavory societies of such as know not God canst not sit with vain persons but findest a delight in those that have the image of God upon them such as partake of that Divine Life and carry the evidences of it in their carriage David did not disdain the fellowship of the Saints and that was no disparagement to him he implies in the name he gives them Psal. 16. The excellent ones the Magnifick or Noble and that word is taken from one that signifies a robe or noble Garment so he thought them Nobles and Kings as well as he and had robes royal and therefore Companions of Kings A spiritual eye looks on spiritual dignity and esteems and loves them that are born of God how low soever be their natural birth and breeding The Sons of God have of his Spirit in them and are born to the same inheritance where all shall have enough and they are tending homewards by the conduct of the same Spirit that is in them so that there must be amongst them a
be filthy still in the sight of God There is such a Generation a Multitude of them that is pure in their own Eyes and yet are not washed from their filthiness Moral evil persons that are most satisfied with their own estate or such as have further a form of Godliness but their lusts not mortified by the power of it secret pride and earthliness of Mind and vain glory and carnal wisdom still pleasingly entertained within these are foul Pollutions filthy and hateful in the sight of God so that where it is thus that the heart is peaceably possest with such guests there the blood and Spirit of Christ are not yet come neither can there be this answer of a Good Conscience unto God This answer of a Good Conscience unto God as likewise its questioning to enable it self for that answer is touching two great points that are of chief concern to their Soul its Iustification and Sanctification for Baptism is the Seal of both and purges the Conscience in both respects that water as the figure both of the blood and water the justifying blood of Christ and the pure water of the sanctifying Spirit of Christ takes away the condemning guiltiness of sin by the one and the polluting filthiness by the other Now the Conscience of a real Believer enquiring within upon right discovery will make this answer unto God Lord I have found that there is no standing before thee for the Soul in it self is overwhelmed with a World of guiltiness but I find a blood sprinkled upon it that hath I am sure vertue enough to purge it all away and to present it pure unto thee and I know that wheresoever thou findest that blood sprinkled thine anger is quench'd and appealed presently upon the sight of it That hand cannot smite where that blood is before thine eye And this the Lord does agree to and authorises the Conscience upon this account to return back an answer of safety and peace to the Soul So for the other Lord I find a living Work of holiness on this Soul though there is yet corruption there yet it is as a continual grief and vexation it s an implacable hatred there is no peace betwixt them but continual enmity and hostility and if I cannot say much of the high degrees of Grace and faith in Christ and love to him and heavenliness of Mind yet I may say there is a beginning of those at least this I most confidently affirm that there are real and earnest desires of the Soul in these things It would know and conform to thy will and be delivered from it self and its own will and though it were to the highest displeasure of all the World it would gladly walk in all well pleasing unto thee And he that sees the truth of these things knowing it to be thus owns it as his own work and engages himself to advance it on and bring it to perfection This is a taste of that intercourse the purified Conscience hath with God as the saving fruit of Baptism And all this it doth not of it self but by vertue of the resurrection of Jesus Christ which refers both to the utmost effect Salvation and the nearer effect as a means and pledge of that the purging of the Conscience By this his Death and the effusion of his Blood in his sufferings are not excluded but are included in it His Resurrection being the evidence of all that work of Expiation both compleated and accepted full Payment made by our Surety and so he set free and his Freedom the Cause and the Assurance of ours Therefore the Apostle St. Paul expresses it so That he died for our sins and rose for our righteousness and our Apostle shews us the worth of our living hope in this same resurrection Chap. 1. v. 3. Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Iesus Christ from the dead Now that Baptism doth apply and seal to the Believer his Interest in the death and resurrection of Christ the Apostle St. Paul teaches to the full Rom. 8. 3. The dipping into the waters our dying with him and the return thence our rising with him The last thing is the resemblance of Baptism in these things with the saving of Noah in the Flood and it holds in that we spoke last of for he seemed to have rather entred into a Grave as dead than into a safeguard of Life in going into the Ark yet there being buried he rose again as it were in his coming forth to begin a new World The Waters of the Flood drown'd the Ungodly as a heap of filthiness washt them away they and their sin together as one being inseparable and upon the same Waters the Ark floating preserved Noah Thus the Waters of Baptism are intended as a deludge to drown Sin and to save the Believer that by Faith is separated both from the World and from his Sin so it sinks and he is saved And there is further one thing specified by the Apostle wherein though it be a little hard yet chiefly intends the paralel The fewness of these that are sav'd by both for though many are sprinkled with the Elemental Water of Baptism yet few so as to attain by it the Answer of a good Conscience towards God and to live by participance of the Resurrection and Life of Christ. Thou that seest the World perishing in a deluge of Wrath and art now most thoughtful for this how thou shalt escape it fly into Christ as thy safety and rest secure there thou shalt find life in his death and that life further ascertained to you in his rising again so full and clear a Title to Life in these two that thou canst challenge all Adversaries upon this very Ground as unconquerable whilest thou standest on it and speak thy challenge in the Apostles stile It is God that justifieth who shall condemn But how know you that he justifies it is Christ that died yea rather that is risen who sitteth at the right hand of God who also maketh intercession for us It alludes to that place Isa. 50. where Christ speaks of himself but in the name of all that adhere to him he is near that justifies me who is he that will contend with me so that what Christ speaks there the Apostle with good reason imparts to each Believer as in him If no more to be laid to Christ's charge being now acquitted as is clear by his rising again then neither to thine who art cloathed with him and one with him This the grand Answer of a good Conscience and in point of justifying them before God no answer but this What have any to say to thee thy debt is paid by him that undertook it he is free answer all accusations with this Christ is risen And then for the mortifying of sin and strengthing of thy Graces look daily on that
death and resurrection study them set thine eye upon them till thy Heart take in the Impression of them by much Spiritual and affectionate looking on them beholding the Glory of thy Lord Christ then be transformed unto it 2 Cor. 3. It is not only a moral Patern or Copy but an effectual Cause of thy sanctification having real influence into thy Soul dead with him and again alive with him Oh Happiness and Dignity unspeakable to have this Life known and cleared to your Souls If it were how would it make you live above the World and all the vain hopes and fears of this wretched Life and the fears of Death it self yea it would make it most lovely to them that is the most affrightful Visage to the World It is the Apostles Maxime that the carnal mind is enmity against God as it is universally true of every carnal mind so of all the motions and thoughts of it even where it seems to agree with God yet it s still contrary if it acknowledge and conform to his Ordinances yet even in so doing it s in direct opposite terms to him particularly in this that which he esteems most in them the carnal mind makes least account of He chiefly eyes and values the inside the Natural Man dwells and rests in the shell and superfice of them God according to his Spiritual Nature looks most on the more Spiritual part of his worship and Worshippers The carnal mind 's in this just like it selfe altogether for the sensible external part and cannot look beyond it Therefore the Apostle here having taken occasion to speak of Baptism by terms of Paralel and resemblance with the Flood is express in correcting this mistake It is not says he in putting away the filth of the flesh but the answer of a good conscience Were it possible to perswade you I would recommend one thing to you learn to look on the Ordinances of God suitably to their Natures spiritually and enquire after the spiritual effect and working of them upon your Consciences We would willingly have all Religion reduced to outwards this is ouâ— natural choice and would pay all in this coyn as cheaper and easier by far and would compound for the Spiritual part rather to add and give more external perâ—ormance and ceremony Hence the natural complacency of Popery which is all for this service of the flesh and body-services and to those prescribed of God all deal so liberally with him in that kind as to add more and frame new Devices and Rites what you will in this kind Sprinklings and Washingâ— and Anointings and Incense but whither all this is it not a gross mistake of God to think him thus pleased or is it not a direct afront knowing that he is not pleased with these but desires another thing to thrust that upon him that he cares not for and refuse him what he calls for that single humble heart worship and walking with him that purity of Spirit and Conscience that he only prizes and no outward-service but for these as they tend to this end and do attain it Give me says he nothing if you give not this Oh! saith the carnal Mind any thing but this thou shalt have as many washings and offerings as thou wilt thousands of Rams and ten thousand Rivers of Oyl yea rather then fail let the Fruit of my Body go for the Sin of my Soul Thus we will the outward use of Word and Sacraments do it then all shall be well baptised we are and shall I hear much and communicate ofâ—en if I can reach it shall I â—e exact in poâ—nt of Family Worship shall I pray in secret all this I do or at least I now promise Ay but when all that is done there is yet one thing may be wanting and if it be so all that amounts to nothing is thy Conscience purged and made good by all these or art thou sâ—â—king and aiming at this by the use of all means then certainly thou shalt â—ind life in them But does thy heart still remain uncleansed from the old ways not purified from the Pollutions of the World do thy beloved sins still lodge with thee and keep possession of thy heart then art thou still a stranger to Christ and an enemy to God the word and seals of Life are dead to thee and thou still dead in the use of them all Know you not that many have made shipwrack upon the very rock of Salvation that many which were baptised as well as you and as constant attendants on all the Worship and Ordinances of God as you yet remained without Christ and died in their sins and are now past recovery Oh! that you would be warned there are still multitudes running headlong that same course tending to destruction through the midst of all the means of Salvation the saddest way of all to it through Word and Sacraments and all heavenly Ordinances to be walking hellwards Christians and yet no Christians baptised and yet unbaptised as the Prophet takes in the prophane multitude of God's own People with the Nations Jer. 9. 26. Egypt and Iudah and Edom all these Nations are uncircumcised and the worst came last and all the House of Israel are uncircumcised in the Heart Thus thus the most of us unbaptised in the heart and as this is the way of personal destruction so it is that as the Prophet there declares that brings upon the Church so many publick Judgments and as the Apostle tells that for the abuse of the Lord's Table many were sick and many slept Certainly our abuse of the holy things of God and want of their proper Spiritual Fruits are amongst the prime sins of this Land 〈◊〉 which so many 〈◊〉 have fallen in the Fields by the Sword and in the Streets by Pestilence and more likely yet to fall if we thus continue to provoke the Lord to his Face for it is the most avowed direct affront to prophane his holy things and thus we do while we answer not their proper end and are not inwardly sanctify'd by them we have no other Word nor other Sacraments to recommend to you than these that you have used so long to no purpose only we would call you from the dead forms to seek the living power of them that you perish not You think the renouncing of Baptism a horrible Word and that we would speak only so of witches yet it is a common guiltiness that cleaves to all who renounce not the filthy lusts and the self will of their own hearts for Baptism carries in it a renouncing of these and so the cleaving unto these is a renouâ—cing of it Oh! we all were sealed for God in Baptism who lives so few that have the Impression of it on the Conscience and the expression of it in the walk and fruit of their life We do not as clean washed persons abhor and fly all pollutions all fellowship with the unfruitful works of darkness We have been a
long time hearers of the Gospel whereof Baptism is the seal and most of us often at the Lord's Table What hath all this done upon us ask within are your hearts changed is there a new Creation there where is that spiritual minâ—â—dness are your hearts dead to the World and 〈◊〉 and alâ—ve to God your Consciences purged from dead works What mean you is not this the end of all the ordinances to make all clean and to renew and make good the Conscience to bring the Soul and your Lord into a happy amity and a good correspondence that it may not only be in speaking terms but often speak and converse with him may have liberty of answering and demanding as this Word hath both That it may speak the language of faith and humble obedience unto God and he may speak the language of peace to it and both the language of the Lord each to other That Conscience alone is good that is much busied in this work in demanding and answering that speaks much with it self and with God this is both the sign that it is good and the means to make it better That Soul will doubtless be very wary in its walk that takes daily account of it self and renders up that account unto God it will not live by guess but readily examin each step before hand because it is resolved to examin all after will consider well what it should do because it means to ask over again what it hath done and not only to answer it self but to make a faithful report of all unto God to lay all before him continually upon tryal made tell him what is in any measure well done as his own work and bless him for that and tell him too all the slips and miscarriages of the day as our own complaining of our selves in his presence and still intreating free pardon and more wisdom to walk more holily and exactly and gaining even by our failings more humility and more watchfulness If you would have your Consciences answer well they must enquire and question much both before hand whether is this I purpose and go about agreable to my Lord's will will it please him ask that more and regard that more than this that the most fâ—llow will it please or profit my self fits that my own humour And not only the bulk and substance of thy way and actions but the manner of them how thy heart is set sâ— think it not enough to go to Church or to pray but take heed how yea hear consider how pure he is and how piercing his eye whom thou servest Then after again think it not enough I was praying or hearing or reading it was a good work what need I question it further No but be still reflecting and asking how it was done how have I â—heard how have I prayed was my heart humbled by the discoveries of sin from the Word was it refresht with the promises of grace did it lye level under the word to receive the stamp of it was it in prayer set and kept in a holy bent towards God did it breath forth real and earnest desires into his ear or was it remiss and roving and dead in the service So in my Society with others in such and such Company what was my time and how did I follow it did I seek to honour my Lord and to edifie my Brethren by my carriage and speeches or did the time run out in trifling vain discourse when alone what 's the carriage and walk of my heart where it hath most liberty to move its own pace is it delighted in converse with God are the thoughts of heavenly things frequent and sweet to it or does it run after the earth and the delights of it spinning out it self in impertinent vain Contrivances The neglect of such inquiries is that which entertains and increases the impurity of the Soul so that Men are afraid to look into themselves and to look up to God But Oh! what a foolish course is this to shift off that which cannot be avoided in the end answer must be made to that all-seeing Judge with whom we have to do and to whom we owe our accompts And truly it would be seriously considered what makeâ— this good Conscience that makes an acceptable answer unto God That appears by the opposition not the puting away the filth of the flesh then it is the puting away of Soul â—ilthiness so then its the renewing and purifying of the Conscience that makes it good pure and peaceable In the purifying it may be troubled which is but the stirring in cleansing of it which makes more quiet in the end as Physick or the launcing of a sore and after it is in some measure cleansed it may have fits of trouble which yet still add further purity and further peace so there is no hazard in that work but all the misery is a dead security of the Conscience remaining filthy and yet unâ—tirred or after some stirring or pricking as a wound not thoroughly cured skin'd over which will but breed more vexation in the end it will fester and grow more difficult to be cur'd and if it be cur'd it must be by deeper cutting and more pain than if at first it had endured a thorough search O My Brethren take heed of sleeping unto death carnal â—ase resolve to take no rest till you be in the Element and place of Soul rest where solid rest indeed is rest not till you be with Christ though all the World should offer their best turn them by with disdain if they will not be turned by throw them down and go over them and upon them you have no rest to give me nor will I take any at your hands nor from no creature no rest for me till I be under his shaddow who endured so much trouble to purchase my rest and having found him may sit down quiet and satisfied and when the World makes boaâ—t of their highest contents I will 〈◊〉 them all with this own Word my beloved is mine and I am his Towards God The Conscience of 〈◊〉 is never right at peace in it self till it be rightly perswaded of peace with God which while it remains â—ilthy it cannot be for he is holy and iniquity cannot dwell with him what Communion betwixt light and darkness so then the Conscience must be cleansed e're it can look upon God with assurance and peace This cleansing is sacramentally performed by Baptism effectually by the Spirit of Christ and the blood of Christ and he lives to impart both Therefore here is mention'd his resurrection from the dead as that by virtue whereof we are assured of this purging and peace Then can it in some measure with confidence answer Lord though polluted by former sins and by sin still dwelling in me yet thou seest that my desires are daily more like my Christ I would have more love and zeal for thee more hatred of sin that can answer with St. Peter
this great task to be gaining further upon it and overcoming and mortifying it every Day and to this tend the frequent Exhortations of this Nature Mortifie your members that are on the earth So Rom. 6. Likewise reekon your selves dead to sin and let it not reign in your mortal bodies Thus here Arm your selves with the same Mind or with this very thought Consider and apply that suffering of Christ in the flesh to the end that you with him suffering in the flesh may cease from sin Think it ought to be thus and seek that it may be thus with you Arm your selves There is still fighting and sin will be molesting you though wounded to death yet will it struggle for life and seek to wound its enemy will assault the graces that are in you Do not think if it be once struck and you have a hit near to the heart by the Sword of the Spirit that therefore it will stir no more No so long as you live in the flesh in these bowels there will be remainders of the life of this flesh your natural corruption Therefore ye must be Armed against it Sin will not give you rest so long as there is a drop of blood in its vein one spark of life in it and that will be so long as you have life here This old Man is stout and will fight himself to death and at the weakest it will rouze up it felt and act its dying Spirits as Men will do sometimes more eagerly then when they were not so weak nor so near death This the Children of God often find to their grief that corruptions which they thought had been cold dead stir and rise up again and set upon them A â—assion or Lust that after some great stroke lay along while as dead stirred not and therefore they thought to have heard no more of it though it shall never recoverfully again to be lively as before yet will revive in such a measure as to molest and possibly to foyl them yet again Therefore is it continually necessary that they live in Arms and put them not off to their dying day till they put off the body and be altogether free of the flesh you may take the Lord's promise for victory in the â—nd that shall not fail but do not promise your self ease in the way for that will not hold if at somtimes you be at under give not all for lost he hath often won the Day that hath been foiled and wounded in the fight but likwise take not all for won so as to have no more conflict when sometimes you have the better as in particular battels be not desperate when you loose nor secure when you gain them when it is worst with you do not throw away your Arms nor lay them away when you are at best Now the way to be armed is this the same mind how would my Lord Christ carry himself in this case and what was his business in all places and Companies was it not to do the will and advance the glory of his Father If I be injured and reviled consider how would he do in this would he repay one injury with another one reproach with another reproach No being reviled he reviled not again Well through his strength this shall be my way too Thus ought it to be with the Christian framing all his ways and words and very thoughts upon that model the mind of Christ and to study in all things to walk even as he walked 1. Studying it much as the reason and rule of Mortification 2. Drawing from it as the real Cause and Spring of mortification The pious Contemplation of his Death will most powerfully kill the love of sin in the Soul and kindle an ardent hatred of it The Believer looking on his Jesus crucified for him and wounded for his transgressions and taking in deep thoughts of his spotless Innocency that deserved no such thing and of his matchless love that yet endured it all for him then will he think shall I be a friend to that which was his deadly enemy shall sin be sweet to me that was so bitter to him and that for my sake shall I ever have a favourable thought or lend it a good look that shed my Lord's blood shall I live in that for which he died and died to kill it in me Oh! let it not be To the end it may not be let such really apply that Death to work this on the Soul for this is always to be added and is the main indeed by holding and fastning that Death close to the Soul effectually to kill the effects of sin in it to stiâ—â—e and crush them dead by pressing that death on the heart looking on it not only as a most compleat model but as having a most effectual vertue for this effect and desiring him intreating our Lord himself who communicates himself and the vertue of his death to the Believer that he would powerfully cause it to flow to us and let us feel the vertue of it It s then the only thriving and growing life to be much in the lively Contemplation and Application of Jesus Christ to be continually studying him and conversing with him and drawing from him receiving of his fullness grace for grace Wouldest thou have much power against sin and much increase of holiness let thine eye be much on Christ set thine heart on him let it dwell in him and be still with him When sin is like to prevail in any kind go to him tell him of the insurrection of his enemies and thy inability to resist and desire him to suppress them and to help thee against them that they may gain nothing by their stirring but some new wound If thy heart begin to be taken with and move towards sin lay it before him the beams of his love shall eat out that fire of these sinful lusts Wouldest thou have thy Pride and Passions and love of the World and self love kill'd go suit for the vertue of his death and that shall do it seek his Spirit the Spirit of Meekness and Humility and Divine Love Look on him and he shall draw thy heart heavenwards and unite it to himself and make it like himself And is not that the thing thou desirest Verses 2 3. Ver. 2. That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 3. For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of Wine revellings banquetings and abominable idolatries THE Chains of sin are so strong and so fastened on our Nature that there is in us no power to break them off till a mightier and stronger Spirit than our own come into us The Spirit of Christ dropt inâ—o the Soul makes it able to break through an host and leap over a Wall as David speaks of himself furnisht with
further This is indeed a a great vanity and a great misery to lose that labour and gain nothing by it which duly used would be of all others most advantageous and gainful and yet all meetings are full of this Now when you come this is not simply to hear a discourse and relish or dislike it in hearing But a matter of life and death of eternal death and eternal life and the spiritual life begot and nourisht by the word is the beginning of that eternal life Follows To them that are dead By which I conceive he intends such as had heard and believed the Gospel when it came to them and now were dead And this I think he doth to strengthen these brethren to whom he writes to commend the Gospel to this intent and not to think the condition and end of it hard As our Saviour mollifies the matter of outward sufferings thus so persecuted they the Prophets that were before you And the Apostle afterwards in this Chapter uses the same reason in that same subject so here that they might not judge the point of mortification he presses so grievous as naturally Men will do he tells them it is the constant end of the Gospel and they that have been saved by it went that same way he points out to them They that are dead before you died this way that I press on you before they died and the Gospel was preached to them for that very end Men pass away and others succeed but the Gospel is still the same hath the same tenour and substance and the same ends As Solomon speaks of the Heaven's and Earth that remain the same while one Generation passes and another cometh the Gospel surpasses both in its stability as our Saviour testifies they shall pass away but not one Iot of this Word And indeed they wear and wax old as the Apostle teaches us but the Gospel is from one Age to another of most unalterable integrity hath still the same vigour and powerful influence as at the first They that formerly received the Gospel it was upon these terms therefore think them not hard and they are now dead all the difficulty of that work of dying to sin is now over with them if they had not died to their sins by the Gospel they had died in them after a while and so died eternally it is therefore a wise prevention to have sin judged and put to death in us before we die if we die in them and with them we and our sin perish together if we will not part but if it die first before us then we live for ever And what think you of thy carnal will and all the delights of sin What is the longest term of its life uncertain it is but most certainly very short thou and these pleasures must be severed and parted within a little time however thou must dye and then they dye and you never meet again Now were it not the wisest course to part a little sooner with them and let them dye before thee that thou mayest inherit eternal life and eternal delights in it pleasures for evermore It s the only bargain and let us delay it no longer This is our season of enjoying the sweetness of the Gospel others heard it before us in our rooms that now we fill and now they are removed and remove we must shortly and leave this same room to others to speak and hear in It is high time we were considering what we do here to what end we speak and hear and to lay hold on that Salvation that is held forth unto us and that we lay hold on it let go our hold of sin and those perishing things that we hold so firm and cleave so fast to do they that are dead who heard and obeyed the Gospel now repent their repentance and mortifying the flesh or do they not think ten thousand times more pains were it for many Ages all to little for a moment of that which now they enjoy and shall enjoy to eternity And they that are dead who heard the Gospel and slighted it if such a thing might be what would they give for one of these opportunities that now we daily have and daily lose and have no fruit nor esteem of them You have lately seen many of you and you that shifted the sight have heard of numbers cut off in a little time whole families swept away by the late stroke of God's hand many of which did think no other but that they might have still been with you here in this place and exercise at this time and many years after this and yet who hath laid to heart the lengthning out of their day and considered it more as an opportunity of that higher and happier life than as a little protracting of this wretched life which is hastening to an end Oh! therefore be intreated to day while it is day not to harden your hearts though the Pestilence doth not now affright you so yet that standing mortality and the decay of these earthen lodges tells us that shortly we shall cease to preach and hear this Gospel Did we consider it would excite us to more earnest search after our evidences of that eternal life that is set before us in the Gospel and we would seek it in the characters of that spiritual life which is the beginning of it within us and is wroâ—ght by the Gospel in all the heirs of Salvation Think therefore wisely of these things 1. What 's the proper end of the Gospel 2. Of the approaching end of thy days and let thy certainty of this drive thee to seek more certainty of the other that thou maist partake of it and then this again will make the thoughts of the other sweet to thee that visage of death that is so terrible to unchanged sinners shall be amiable to thine eye having found a Liâ—e in the Gospel as happy and lasting as this is miserable and vanishing and seeing the perfection of that life on the other side of death will long for the passage Be more serious in this matter of daily hearing the Gospel why it is sent to thee and what it brings and think it is too long I have flighted its Message and many that have done so are cut off and shall hear it no more I have it once more inviting me and it may be this may be the last to me and in these thoughts ere you come bow your knee to the Father of Spirits that this one thing may be granted you that your Souls may find at length the lively and mighty power of his Spirit upon yours in the hearing of this Gospel that you may be judged according to men in the flesh but live according to God in the Spirit Thus is the particular nature of that end exprest and without the noise of various senses intends I conceive no other but the dying to the World and sin and living unto God which is the Apostle's
real complacency and delight in one another And then consider the temper of thy heart towards spiritual things the Word and ordinances of God if thou dost esteem highly of them and delight in them that there is a compliance of thy heart with Divine Truths somthing in thee that suits and sides with them against thy corruptions That in thy affliction thou seekest not to the puddles of earthly comforts but hast thy recourse to the sweee Christal Streams of the Divine Promises and findest refreshment in them It may be at sometimes in a spiritual distemper holy exercises and ordinances will not have that present sensible sweetness to a Christian that he desires and some will for a long time lie under dryness and deadness this way yet there is here an evidence of this spiritual life that thou stayest by thy Lord and reliest on him and will not leave these holy means how sapless soever to thy sense for the present thou findest for a long time little sweetness in prayer yet thou prayest still and when thou canst say nothing yet offerest to it and lookest towards Christ thy life thou doest not turn away from these things to seek consolation else where knowest life is in Christ and will stay till he refresh thee with new and lively influence it s not any where but in him As St. Peter said Lord whether should we go thou hast the words of eternal life Consider thy self if thou hast any knowledge of the growth or deficiences of this spiritual life for it is here but begun and breaths in an air contrary to it and lodges in an house that often smoaks and darknes it Canst thou go on in formal performances from one year to another and no advancement in the inwards of Grace and restest content with that it is no good sign But art thou either gaining victories over sin and further strength of faith and love and other graces or at least art earnest seeking these and bewailing thy wants and disappointments of this kind then thou livest At the worst wouldest thou rather grow this way be further off from sin and nearer God than grow in thy estate or credit or honours esteemest thou more of grace than of the whole World There is life at the root although thou findest not that flourishing thou desirest yet the desire of it is life in thee and if growing this way art thou content whatsoever is thy outward estate Canst thou solace thy self in the love and goodness of thy God though the World frowns on thee art thou not able to take comfort in the smiles of the World when his face is hid this tells thee thou livest and he is thy life Although many Christians have not so much sensible joy yet they account spiritual joy and the light of God's countenance the only true joy and all other without it madness and they cry and sigh and attend for it mean while not only duty and hopes of better but even love to God makes them to be so to serve and please and glorifie him to their utmost And this is not a dead resting without God but it is a stable compliance with his will in the highest point waiting for him and living by faith which is most acceptable to him in a word whether in sensible comfort or without it still this is the fixed thought of a believing Soul its good for me to draw nigh to God only good and will not live in a willing estrangedness from him what way soever he is pleased to deal with 〈◊〉 Now for the entertaining and strengthning this life which is the great business and care of all that have it beware of omitting and interrupting these spiritual means that do provide it and nourish it Little neglects of that kind will draw one greater and great neglects will make great abatements of vigour and liveliness Take heed of using holy things coldly and lazily without affection that will make them fruitless and our life will not be advantaged by them unless used in a lively way Be active in all good within thy reach as this is a sign so it s a helper and friend to it A slothful unstirring life will make a sickly unhealthful life Motion purifies and sharpens the Spirits and makes Men robust and vigorous 2. Beware of admitting a correspondence with any sin yea do not so much as discourse familiarly with it or look kindly toward it for that will undoubtedly cast a damp upon thy Spirit and diminish thy Graces at least and will obstruct thy Communion with God thou knowest that hast any knowledge of this life that thou canst not go to him with that sweet freedom thou wert wont after thou hast been but tampering or parlying with any of thy old loves Oh! do not make so foolish a bargain as to prejudge the least of thy spiritual comfort for the greatest and longest continued enjoyments of sin that are base and but for a season But wouldest thou grow upwards in this life have much recourse to Jesus Christ thy head the spring from whom flow the animal Spirits that quicken thy Soul Wouldest thou know more of God he it is that reveals the Father and reveals him as his Father and in him thy Father and that 's the sweet notion of God Wouldest thou overcome thy lusts further our victory is in him apply his conquest We are more than Conquerors through him that loved us wouldest thou be more replenisht with graces and spiritual affections his fulness is for that use open to us life and more life in him and for us this was his business here he came that we might have life and might have it more abundantly Verse 7. 7. But the end of all things is at hand be ye therefore sober and watch unto prayer THE heart of a real Christian is really taken off from the World and set heavenwards yet there is still in this flesh so much of the flesh hanging to it as will readily poise all downwards unless it be often wound up and remembred of these things that will raise it still to further spiritualness This the Apostle doth in this Epistle and particularly in these words In them three things to be considered 1. A threefold duty recomended 2. Their mutual Relation that binds them to one another 3. The reason here used to bind them upon a Christian. And of the three the last is evidently the chief and here so meant the other being recommended as suiting it and subserving to it prayer Therefore I shall speak first of it And truly to speak and to hear of it often were our hearts truly and entirely acquainted with it would have still new sweetness and usefulness in it Oh! how great were the advantage of that lively Knowledge of it beyond the exactest defining of it and a discoursing Knowledge and of the heads of Doctrine that concern it Prayer is not a smooth expression or a well-contrived form of words not the product
above shall always satisfie and never cloy When the chief Shepherd shall appear and that shortly this moment will shortly be out What is to be refused in the way to this Crown all labour sweet for it And what is there here to be desired to stay your hearts that we should not most willingly let go to rest from our labours and receive our Crown Was ever any man sad that the day of his Coronation drew nigh no envy nor jealousies all Kings each his Crown and each rejoycing in the glory of another and all in his who that day shall be all in all Verse 5. 5. Likewise ye younger submit your selves unto the elder yea all of you be subject one to another and be clothed with humility for God resisteth the proud and giveth grace to the humble SIN hath disordered all nothing to be found but distemper and crookedness in the condition and ways of Men towards God and one towards another till a new Spirit come in and rectifie all and very much of that redress lies in this particular grace of humility here recommended by the Apostle That regulates the carriage of the younger towards the elder 1. Of all Men one to another 2. Towards God 1. The younger to be subject to the elder Which I take so of difference of years that it hath some aspect to the relation of those that are under the discipline and government of the Elders who though not always so in years however ought to suit that name in exemplary gravity and wisdom It is no Seignory but a Ministry yet there is a sacred authority in it rightly carried that both duely challenges and effectually commands that respect and obedience which is fit for the right order and government of the House of God The Spirit of Christ in his Ministers is the thing that makes them truly Elders and truly worthy of double honour and without that Men may hunt respect and credit by other parts and the more they follow it the faster it flies from them or if they catch any thing of it they only grip but a shadow Inf. Learn you my Brethren that obedience due to the discipline of Gods House This is all we plead for in this point And know if you refuse it and despise the Ordinance of God he will resent the indignity as done to him And Oh! that all that have that charge of his House upon them would mind his interest wholly and not rise in conceit of their power but wholly imploy and improve it for their Lord and Master and look on no respect to themselves as for themselves desirable but only so far as is needful for the profitable discharge and advance of his work in their hands What are differences and regards of Men how empty a vapour and whatsoever it is nothing lost by single and entire love of our Lord's glory and total aiming at that Them that honour him he will honour and those that despise him shall be despised But though this likewise implies I conceive somewhat in it relative to the former subject yet certainly 't is more extended in its full intendment and directs touching the difference of years the Suâ—jection that is respect and reverence due from younger to elder persons The presumption and unbridledness of youth requires thepressing and binding on of this rule And it is of undeniable equity even written in nature due to Aged persons but doubtless those reap this due fruit in that season the most that have ripened it most by the influence of their grave and holy carriage 't is indeed a Crown but when when found in the way of righteousness there it shines and hath a kind of royalty over youth otherwise a graceless old age is a most despicable and lamentable â—ight What gains an unholy old Man or Woman by their scores of years but the more scores of guiltiness and misery and their white hairs speak nothing but ripeness for wrath Oh! to be as a tree plaâ—ted in the House of the Lord bringing forth fruit in old age much experience in the ways of God and much disdain of the World and much desire of the love of God heavenly temper of mind and frame of life this is the advantage of many years but to have seen and felt the more misery and heapt up the more sin the greatest boundle of it against the day of wrath a woful treasure of it threescore or threescore and ten years a gathering and with so much increase every Day no vacancy no dead years no not a Day wherein it was not growing A sad reflection to look back what have I done for God and find nothing but such a world of sin committed against him how much better he that gets home betimes in his youth if once delivered from sin and death at one with God and some way serviceable to him or desiring to be and hath a quick voyage having lived much in a little time All of you be subject one to another This yet further dilates the duty makes it universally mutual one subject to another This turns just about the vain contest of Men that arises from the natural mischief of of self-love every one would carry it and be best and highest The very Company of Christ and his exemplary lowliness and the meanness of himself and those his followers all these did not bar out this frothy foolish question who should be greatest and so far disputed as into a heat about it a strife amongst them Now this rule is just opposite each strive to be lowest subject one to another This doth not annul either Civil or Church Government nor those differences that are grounded upon the Law of Nature or of Civil Society for we see immediately before such differences allowed and the particular duties of them recommnended but those only that all due respect according to their Station be given by each Christian to another and though there cannot be such a subjection of Masters or Parents to their Servants and Children as is due to them from these yet a lowly meek carrying of of their authority a tender respect of their youth receiving of an admonition from them duly qualify'd is that which suits with the rule And generally not delighting in the trampling on or abusing of any but rather seeking the credit and good esteem of all as our own Taking notice of that good in them wherein they are beyond us for all hath some advantage and none hath all And in a word and 't is that of St. Paul like this of our Apostle here let this be all the strife who shall put most respect each on another according to the capacity and station of each one in giving honour go each one before another Now that such carriage may be sincere no empty compliment or court holy water as they speak but a part of the solid holiness of a Christian the Apostle requires the true principle of such deportment the