can be no true Calling unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative to bestow Officers upon the Church Dabo Evangelistum I will give to Jerusalem one that bringeth good Tidings Isa. 41.27 He did not only appoint the Office but doth design the Persons Now what is this Inward Call I Answer God calleth us when he maketh us able and willing the Inclination and the Ability is from God The Inclination He thrusts out Labourers into his Harvest Mat. 9.38 And the Ability He makes us able Ministers of the New Testament 2 Cor. 3.6 and both these are required of us Ability there must be Look as Princes count it a point of Honour when they send out Ambassadors to Foreign Nations to employ those that are fit so it is for the Honour of God that all his Messengers should be gifted and fitted Gifts and Abilities are our Letters of Credence that we bring to the World that we are called of God and authorized to this Work Certainly if the Spirit of God fitted Bezaleel and Aholiab for the material Work of the Tabernacle much more doth Spiritual Work require proportionate Abilities It is true there is a Latitude and Difference in the degree of Abilities but all that can look upon themselves as called of God must be able and apt to teach The Apostle took this for a Call 1 Tim. 1.12 I thank Christ Jesus our Lord who hath enabled me for that he counted me faithful putting me into the Ministry If ever God put us into the Ministry he first enableth us and bestows suitable Gifts and Graces But that is not all a Man must be willing too 1 Tim. 3.1 If a Man desire the Office of a Bishop he desireth a good Work There must be a strong Inclination that carries us out to such a course of Life if the Lord shall give us a Call Yea in some Cases in the Conscience of the Inward Call a Man may offer himself his Gifts to Trial and his Person to Acceptance so it be done modestly and not in a vain-glorious Confidence As Antisthenes said in the Case of Magistracy that a Man should deal with Magistracy as with Fire a Man would not come too near the Fire lest he burn himself nor stand at too great a distance lest he grow stiff with Cold So of the Ministry a Man must not be too forward nor too backward In some Cases it is good to expect the fair Invitation of Providence an Inclination there must be if the Lord vouchsafe a Call In some Cases we may offer our selves to the Acceptation of the Church if the Lord see fit that we be chosen But to return he hath the inward Call who is able and willing I mean upon Spiritual Grounds having first counted the Charges Difficulties Duties Dangers of this Calling Well then if Men be willing but not fit they are not called of God or if fit yet not willing they have not Warrant enough to undergo the Difficulty much more they that are neither fit nor willing but only thrust themselves upon the Office by the carnal Importunity of Friends or corrupt Aims at Honour and secular Advantage Thus you see what the Inward Call is 2. There is an Outward Call The Inward Call is not enough to preserve Order in the Church an Outward Call is necessary As Peter Acts 10. was called of God to go to Cornelius and then besides that he had a Call from Cornelius himself So must we having an Inward Call from the Spirit expect an Outward Calling from the Church otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function As in the Old Testament the Tribe of Levi and House of Aaron were by God appointed to the Service of the Altar yet none could exercise the Calling of a Levite or serve as an High Priest till he was anointed and purified by the Church Exod. 28.3 And thou shalt speak unto all that are wise-hearted whom I have filled with the Spirit of Wisdom that they may make Aaron 's Garments to consecrate him that he may minister to me in the Priest's Office The like is repeated Numb 3.3 So the Ministers of the Gospel tho called by God must have their External Separation and setting apart to that Work by the Church as the Holy Ghost saith Acts 13.2 Separate me Barnabas and Saul for the Work whereunto I have called them Mark the Spirit of God had chosen them and yet calls upon the Church the Elders of Antioch to separate them for the Work of the Ministry But now in what Order this is to be done and by whom this Separation is to be made is the great Controversy Politicians and with them Erastians make it to be the Magistrates Right the Anabaptists with some others make it the Peoples Right Papists and others give it to the Bishops others to Presbyters and Elders of the Church To examine every Claim at large would take up a great deal of time let us compound the Difference as well as we can In short there are three Pretenders to the Power of the External Call the People the Elders the Magistrate and we may divide it among them and give every one their share and then the Call will be compleat I say there are but three Pretenders for we need not to speak of the Bishops Plea for Bishops and Presbyters or Elders in the Scripture are all one The Apostle writes to the Bishops and Deacons at Philippi Phil. 1.1 The Apostle taketh notice of no other Officer in that Church And Chrysostom's Gloss is of weight What is the Reason the Apostle saith to Bishops were there more than one of one City The Reason is saith he because Bishops and Elders or Presbyters are the same So when the Apostle bids Titus Tit. 1.5 6. Ordain Elders in every City if any be blameless c. He adds Vers. 7. For a Bishop must be blameless as the Steward of God To lay aside this then we shall speak to the Claim of the People the Elders and the Magistrate and give every one its due For in the External Call there are three parts Election Ordination and Confirmation Election that belongeth to the People Ordination which standeth in Examination of Life and Doctrine together with Authoritative Mission that is the Right of the Presbytery and Confirmation that belongs to the Magistrate 1. Election is the Peoples Right This appeareth because their Consent and Suffrage is required in all Offices even in the choice of an Apostle Acts 1.15 26. the 120 nominate Matthias in the room of Judas and God decided it by Lot and in the choice of a Deacon Acts 6.3 Look ye out among you seven Men of honest Report full of the Holy Ghost c. and of an Elder Acts 14.23 And when they had ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders in every Church and had prayed with Fasting they commended them to the
they which when they have heard the word go forth and are choaked with cares and riches and pleasures of this life and bring forth no fruit to perfection It makes our abode in the World dangerous 2 Pet. 1.4 Having escaped the corruption that is in world through lust It maketh us lazy and negligent in our callings It turneth our table into a snare while we glut our selves with carnal delights and oppress our bodies when we should refresh them and maketh us inordinate in all that we enjoy and do Therefore to get rid of such an enemy surely is a great mercy 6. Till you get rid of sin there is a thorn in your foot so that you will have no ease nor comfort till you set your selves to destroy every sin of heart and life and make it your principal care and daily business For if you live in wilful sin and negligence you are unwilling to be delivered and so lose all comfort of Justification and Hope by Christ. While you cherish sensual lusts which you should mortifie all the Promises in Gods Book will not yield you one dram of comfort nor help you to assurance you may complain long enough before you have ease for this still lyeth against you You regard iniquity in your hearts Psal. 66.18 Conscience must be better used before it will speak peace to you They only that have cast off the yoke of sin are freed from the guilt of it they that give way to sin are not justified Justification is opposed both to the condemnation of a Sinner and to the condemnation of an Hypocrite A Sinner is justified from his sin by Faith in Christ only if his Faith be sincere if he still indulge sin in his heart and be a servant of sin he is still liable to be condemned both as a Sinner and an Hypocrite For he remains a Sinner still and is an Hypocrite inasmuch as he pretends to that Faith by which he should be justified from all his other sins while he hath it not IV. How is it a Consequent of our dying with Christ There are two sorts of men that profess Communion with Christs Death 1. Those that are visibly baptized into his Name 2. Those that are really converted to God The professed or penitent Believer or the nominal and real Christian. 1. The visible Professor it is his duty to look after freedom from sin All Christians do visibly profess by virtue of Christs Death to dye unto sin they are dead by Profession they are dead by their Baptismal Vow and Undertaking but this is but in word and in deed in shew not in power if they do not mind these things The careless Christian forgets the obligation of Baptism though he doth not renounce it 2 Pet. 1.9 He is blind and cannot see afar off and hath forgotten that he was purged from his old sins Christianity calleth him out of those pollutions that he walloweth in and affordeth him great helps to avoid them but he undervalueth all and is little affected with that Pardon and Life which is offered in the new Covenant and which by his Baptism he seemed and was esteemed to have a right unto and as a purblind man cannot see things at a distance they are so intent upon things worldly and sensual that they forget the purification of their Souls or due preparation for the World to come Now we cannot say de facto that such a man is actually freed from sin for he is not truly dead with Christ but de jure of right he should mind this dying to sin that he may no longer serve sin he cannot comfortably conclude himself to be pardoned or sanctified or one who is made a partaker of this Grace it is not his Priviledge to be freed from sin but because of his ingagement to Christ it is his duty 2. The next sort is the real Convert or penitent Believer who is indeed dead with Christ it is both his duty and his priviledge he hath not only undertaken to dye unto sin and to renounce his former course of life but hath seriously begun it and by the power of the Spirit of Christ carrieth on this work daily so that by virtue of Christs dying he is dead and so really is and is also reckoned to be one that is freed from the dominion of sin So the Apostles speech in the Text is exactly parallel with that 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin he that is dead that is spiritually dead here is the same with him that hath suffered in the flesh freed from sin that is is absolved from sin not in regard of guilt but power is the same with hath ceased from sin there so that one place doth explain another But let me prove 1. It is his duty to be cleansed from sin or freed from the dominion of sin for it is brought to prove that he must no longer serve sin 1. All our Communion with Christ is by the Spirit of Christ now where-ever the Spirit comes to dwell he doth infuse a Principle of Grace which doth not only strive against sin but conquer sin at least so far as to take away the dominion of it Gal. 5.16 17. Walk in the Spirit and ye shall not fulfil the lusts of the flesh for the flesh lusteth against the Spirit and the Spirit against the flesh therefore they cannot serve sin as they did before There are two Principles in us and accordingly there are two Desires the one proceeding from the Flesh the other from the Spirit which are so opposite one to another that what the one liketh the other disliketh and whatsoever you do in compliance with the one you do it in opposition to the other But that which is in predominancy is the Spirit which rebuketh the carnal Nature and Principle in us 2. In our Conversion to Christ there is included an aversion from sin and therefore it must not bear sway and command and influence our actions as it did formerly It is called Repentance from dead works Heb. 6.1 not for them only but from them it breedeth not only a sorrow but a loathing and forsaking of the sin we repent of Many will say they are sorry and do repent for sin which they have committed but all kind of sorrow doth not evidence true Repentance there is a sort of repenting and sorrow for sin in Hell all do repent and are sorry for sin at last when a sinner hath sucked out all the carnal sweet that is in sin and the sting only is left behind no wonder if he be troubled this is Attrition not Contrition not a sorrow that ariseth from love to God a sorrow that doth not break the force of sin they go on still there is no change of heart or life 3. There must be a difference between a man carnal and regenerate and what is the difference since sin remaineth in both The one serveth sin and the other serveth God
with the Spirit of Christ assisting but not reforming as an Angel sometimes appears in an assumed Body But 't is dangerous to rest in this it maketh our sin and Judgement the greater if after a taste we rest in a common work Historical Faith if not growing into a saving sound Faith 't is a kind of mocking of God and an Hypocrites portion As for instance We profess to believe him Omniscient yet fear not to sin in his presence Omnipotent yet cannot depend upon his Alsufficiency to believe a day of Judgement yet make no preparation for our Account Tit. 1.16 Mens sins and Judgements are aggravated according to the sense they have had of Religion and so their latter end may be worse than their beginning 2 Pet. 2.20 And sad it will be for those that from hopefull beginnings fall off from God I will tell you a man may live and die with a temporary Faith and Affections to God and Holiness without making any visible Apostasie and yet have no sound Faith of the right Constitution Yea if you regard what little rooting Grace hath in mens hearts how weak their Pulse beateth this way how strong their Affections are to the World and the things thereof how little they can vanquish the cares and fears of this world and the temptations that arise from voluptuous living 't is to be feared the far greatest part of Christians are but Temporaries 3. Oh then be sure to get this truth of Grace into your Hearts let your Hearts be effectually subdued to God let there be a Principle of Life set up in them Religion respects our Principles as well as our Performances 2 Tim. 1.5 The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned There must be a renewed Heart as the fountain a well informed Conscience as our guide and Faith unfeigned as our great encouragement And so all acts of Charity to God and men are accepted with God as a piece of Obedience done to him If we will not regard the Manner God will not regard the Matter Oh then get this renewed Heart and a lively Faith and an awakened Conscience This is to get Oyl into your Vessels and if once you get this it will never fail but increase exceedingly like the Sareptan's Oyl But how shall we get it I answer 1. You have this Oyl from Christ. The Unction is from the Holy One 2 Joh. 2.20 As the Precious Oyl was first poured on Aaron's Head and then came down to the Skirts of his Garment so Christ is first possessed of the Spirit and then we have it by our Union with him Joh. 1 16. Of his fulness we receive Grace for Grace We must go to the Fountain every day to seek new supplies Christ was anointed with the Oyl of gladness above his fellows Zech 4. Christ is represented by the Bowl and the two Olive Trees that alwayes poured forth Golden Oyl Christ as Mediator is the Store-house of the Church who is intrusted with all Gifts and Graces for our benefit Oh bring your empty Vessels to this golden Olive-tree The Widdow only brought Casks the Oyl failed not till the Vessels failed 2. If you would have it from Christ you must use the Means of Grace the Word Prayer Sacraments Meditation We need continual supplies must use continual Prayers seek the Grace of the Spirit to keep in our Lamps Luk. 11.13 So the Word God droppeth in something to the Soul that waiteth on him Mark 4.24 Take heed how you hear for with what measure ye mete it shall be measured to you again If we be earnest and diligent in waiting upon God God will abound to us in blessing his Word to us So for Meditation Mat. 13.19 The High-way Ground did not bring the Word to their minds again doth not revolve it mindeth it not heedeth it not So for the Lords Supper 't is a means to root us in the Love of God when we so often renew our Oath of Allegiance to him to excite our Faith in Christ. All these are a price put into our hands to get Oyl in our Lamps and prepare for his Coming 3. Keep your Vessels clean The Spirit dwelleth not but in a clean Heart Doves build not their Habitations on Dung-hills He cometh as an efficient Cause as a Spirit assisting before he comes as a Spirit inhabiting and purifieth our Hearts by Faith 4. After you have gotten this Oyl cherish it that it may not decay Of its own nature it would do so witness that stock of Original Righteousness which Adam had Gods Promise by which it is secured supposeth our endeavours to waste it Luk. 8.18 Whosoever hath to him shall be given but whosoever hath not from him shall be taken even that which he seemeth to have 5. Do not only cherish and keep it from decay but see that you encrease it 2 Pet. 1.5 Add to your faith vertue and to vertue knowledge 1 Thes. 3.10 Perfect what is lacking 1 Thes. 4.1 That as you have received of us how you ought to walk and please God so you should abound therein A little Faith will be as no Faith not honourable to God nor comfortable to you nor useful to others All our doubts perplexities uncertainties come from the smallness of our Graces 'T will not make an Evidence therefore give diligence No endeavour labour pursuit after God but hath its recompense not an earnest thought an earnest Prayer or time spent What shall I say They whose Hearts are upon the wayes thereof go on from strength to strength You are almost at home nearer than when you first believed Then you thought all your pains too much now all too little Let me apply all to the Sacrament 1. There we come to meet the Bridegroom in a way of Grace The Marriage Covenant between God Incarnate and his espoused Ones is here celebrated and solemnized The Sacrament is a Transfiguration of the last Marriage Supper to ascertain us what entertainment we shall have at the Day of Judgment when the Bride the Lamb's Wife shall be made ready and cloathed with fine Linnen Rev. 19.23 and then be received in to the Nuptial Feast Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty 2. In some respect there should be a Serious Preparation for the one as for the other as we would prepare to dye or prepare to meet Christ the Judge Christ did not wash his Disciples feet when he took them with him to Tabor to his Transfiguration but when he took them with him at his last Supper Joh. 13.7 Surely to rush upon the presence of the Bridegroom with a perfunctory careless common frame of spirit is a dangerous thing When a People come hand over head prepare themselves slightly pray slightly before they come and live carelesly and negligently they slight the Bridegroom and wrong themselves strengthen themselves in sin rather than
and perfectly as then 1. Partly because now we have not so full a view of our Vnworthiness as when our Actions are scanned and all things are brought to Light whether they be Good or Evil. And 2. Partly because there is not so full and large a Manifestation of God's Favour now as there is in our full and final Reward 'T is Grace now that he is pleased to pass by our Offences and to take us into his Family and give us some taste of his Love and a right to his Heavenly Kingdom But then 't is another manner of Grace and Favour when our Pardon shall be pronounced by our Judges own Mouth and he shall not only take us into his Family but into his immediate Prefence and Heavenly Palace Not only give us a Right but Possession Come ye Blessed of my Father Inherit the Kingdom prepared for you And shall not only have some remote Service and Ministration but be everlastingly employed in loving and delighting in and praising of God This is Grace indeed The Grace of God or his free Favour to Sinners is never seen in all its Glory or Graciousness till then And 't is the more amplified when we see how God dealeth with others who as to Natural Endowments were every way as acceptable as our selves and as to Spirituals Grace alone making the Difference Fourthly Observe the Wicked are described by Sins of Omission as Vers. 42 43. Those that have not visited not cloathed not fed not harboured These shall go into Everlasting Punishment But the Righteous by their Faithfulness in Good Works or Acts of Self denying Obedience shall go into Life Eternal I. The Wicked by their Omission of necessary Duties Because we think Omissions no Sins or light Sins I shall take this occasion to shew the Hainousness of them Sins are commonly distinguished into 1. Sins of Omission and 2. Sins of Commission 1. A Sin of Commission is when we do those things which we ought not to doe 2. A Sin of Omission is when we leave undone those things which we ought to do But when we look more narrowly into these things we shall find both in every actual Sin For in that we commit any thing against the Law of God we omit our Duty and the omitting of our Duty can hardly fall out but that something is preferred before the Love of God and that is a Commission But yet there is a ground for the Distinction Because when any thing is directly and formally against the Negative Precept and Prohibition that 's a Sin of Commission But when we directly sin against an Affirmative Precept that 's an Omission An Instance we have in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the Door of the Tabernacle of the Congregation 1 Sam. 2.22 But Eli himself sinned in that he restrained them not 1 Sam. 3.13 His Sin was an Omission their Sin was a Commission Now that Sins of Omission may be great Sins appeareth 1. Partly by the Nature of them For there is in them the general Nature of all Sin 'T is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 3.4 a Transgression of a Law or a Disobedience to God and so by consequence a Contempt of his Authority We cry out upon Pharaoh when we hear him saying Exod. 5.2 Who is the Lord that I should obey his Voice And by Interpretation we all say so This Language is in every Sin we commit and in every Duty we omit Our Negligence is not simple Negligence but downright Disobedience because 't is the Breach of an express Precept and Charge which God hath given us Now when we make no reckoning of it we do in effect say Who is the Lord that I should obey him There may be much Disobedience in a bare Omission When Saul had not done what God bade him to do he telleth him That Rebellion is as the Sin of Witchcraft and Stubbornness as Iniquity and Idolatry 1 Sam. 15.23 Implying that Omission to be Stubbornness and Rebellion parallel to Idolatâ—â— and Witchcraft 2. 〈◊〉 the Causes In the General Corrupt Nature But the Particular Causes are First Idleness They do not stir up themselves Isa. 64.7 Secondly Security Jer. 2.31 32. Thirdly Want of Love to God Isa. 43.22 But thou hast not called upon me O Jacob thou hast been weary of me O Israel Rev. 2.4 Nevertheless I have something against thee because thou hast left thy First Love And Fourthly Zeal for his Glory Not sloathful in business but fervent in Spirit serving the Lord Rom. 12.11 Where there is a Fervour we cannot be idle and neglectful of our Duty 3. By the Effects And they are 1. Internal There is a sad withering 1 Thess. 5.19 Quench not the Spirit Or 2. External It bringeth on many Temporal Judgments God puts by Saul from being King for a Sin of Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing which I commanded him For this he puts by Eli's House from the Priesthood 1 Sam. 3.13 I will judge his House for ever for the Iniquity which he knoweth because his Sons made themselves vile and he restrained them not That Omission was not total for he reproved them but did not punish them 3. Eternal Matth. 25.30 Cast the unprofitable Servant into utter Darkness So Matth. 7.19 Every Tree that bringeth not forth good Fruit is hewn down and cast into the Fire If it bringeth not forth Good Fruit though not bad or poysonous Fruit. For these Sins Christ condemneth the Wicked in the Text. By all these Arguments it appeareth tht Sins of Omission may be great Sins But II. That some Sins of Omission are greater than others All are not alike As 1. The more necessary the Duties are Heb. 2.3 How shall we escape if we neglect so great Salvation c 1 Cor. 16.22 If any Man love not the Lord Jesus Christ let him be Anathema Maranatha These are Peccata contra Remedium as others are contra Officium By other Sins we make the Wound by these we refuse the Plaister 2. If the Omission be total Jer. 10.25 Pour out thy Fury upon the Heathen that know thee not and upon the Families that call not on thy Name Psal. 14.2 None seeketh after God 3. If a Duty be seasonable the feeding the Hungry c. as Vers. 44. When saw we thee an hungred or a-thirst or a Stranger c And 1 Joh. 3.17 He that hath this Worlds Good and seeth his Brother in need and shutteth up his Bowels of Compassion from him how dwelleth the Love of God in him 4. When 't is easie This is to stand with God for a Trifle Luk. 16.24 And he cried and said Father Abraham have Mercy on me and send Lazarus that he may dip the tip of his Finger in Water and cool my Tongue for I am tormented in this Flame Desideravit guttam qui non dedit micam 5. When convinced
good Work it is not of your selves but of God Every Act every Degree of Holiness is from God III. For whom he prayeth the Apostles I. That were already holy John 13.10 Ye are clean and in the Verse immediately preceding They are not of the World yet now Sanctify them let their Hearts be more heavenly and their Lives more pure every day Observe Those that are sanctified need to be sanctified more and more Rev. 22 1â— He that is righteous let him be righteous still he that is holy let him be holy still 1. Our inward Sanctification must increase because of the weakness of present Grace and the relicts of Corruption 2 Cor. 4.16 Tho our outward Man perish yet the inward Man is renewed day by day It is not a Work to be done at once 1 Thess. 5.23 And the very God of Peace sanctify you wholly and I pray God your whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first the New Creature doth not come out maimed but not in degrees there is need of more Sanctification in Spirit in Soul in Body the Kingdom of Heaven increaseth by degrees 2. Our outward Man must be cleansed day by day because of new defilements John 13.10 He that is washed needeth not but to wash his Feet but is clean every whit It is an Allusion to a Man coming from the Bath his Feet contract Soil in the Passage Your Persons are sanctified by the Spirit but when you are never so holy there are new Defilements Vse 1. Be not satisfied with any present degrees of Grace There is an holy Covetousness I count not my self to have attained Phil. 3.14 Christ is so full that we cannot receive all at once 2. It is a strange Conceit in any to think they may be too good When we begin to be unwilling to grow better we begin to wax worse it is a good degree of Grace to know our Defects 3. Therefore let us use Means to persist in Holiness to increase in Holiness especially Prayer which is the Breath which God hath appointed to keep in the Flame II. For the Persons once more They were to preach the Word as a Preparative he prayeth for Sanctification Observe Holiness is a good Preparative to the Ministry and they are inwardly consecrated by the Spirit sanctifying them 1. That they may have experience of the Truth of the Doctrine upon their own Hearts The Apostles were to preach the Truth to others now saith he Sanctify them through thy Truth I believed and therefore have I spoken Psal. 116.10 We speak best when we speak by experience This is the right way of getting Sermons by Heart We are God's Witnesses now we should have sound Experience 1 John 1.1 That which was from the beginning which we have heard which we have seen with our Eyes which we have looked upon and our Hands have handled of the Word of Life That which we have seen and heard declare we unto you Ezekiel was first to eat the Roll Ezek. 3. 1 2 3. not only to see it and to hear it but to eat it Ministers must first eat themselves then feed others We are not to speak by hear-say to deliver God's Message as a meer Narration but out of a deep Impression on the Heart What cometh from the Heart and from Experience is quick and lively 2. For the Honour of God Carnal Ministers bring a Reproach upon the Ordinances 1 Sam. 2.17 The Sin of the young Men was very great before the Lord for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand 3. To answer the Types of the Law Aaron and his Sons were sanctified for the Levitical Priesthood Exod. 29.4 To be washed with Blood and Oil to be washed in the great Laver sprinkled with Blood anointed with Oil which denotes Remission of Sins Regeneration the Gifts of the Spirit 1 John 5.8 There are three that bear Witness in Earth the Spirit the Water and the Blood Every Office should have a solemn Consecration Vse 1. Ministers should look to their inward Call They that are designed to serve God in a special manner must look after special Purity It breedeth Atheism when we do not live up to our Doctrine People will say they must say something for their Living 2. Let People look to their choice of Ministers There is a great deal of difference between an Eloquent and an Experienced Pastor Secondly We now come to the Means or Manner how Christ's Request is to be accomplished by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred in thy Truth or by thy Truth oâ— through thy Truth as Vers. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without an Article that they may be sanctified through the Truth or as in the Margeâ—t truly sanctified but we better render it by the Truth there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Truth but in the Truth and it is presently added thy Word is Truth So that it noteth not the kind of their Sanctification but the Instrument and Means Now these words by thy Truth may be understood either of God's Faithfulness or his revealed Will both which are called his Truth Of God's Faithfulness as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as keep them by thy Power so sanctify them by or according to thy Truth and Faithfulness But this Exposition tho plausible yet is not so proper because it is presently added thy Word is Truth By Truth then is meant not his Faithfulness but his revealed Will. Now God hath revealed his Will by the Light of Nature or by the Light of his Word That Will of God which is revealed by the Light of Nature is called Truth so the Gentiles are charged Rom. 1.8 With-holding the Truth in Vnrighteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be known of God Vers. 19. is called Truth How came the Gentiles by the Truth who are strangers to the Covenant of Promise The Apostle answereth much of God was known to them But this Truth that is here spoken of is the Will of God made known in his Word or the Knowledg of things necessary to Salvation concerning God and his Worship first delivered by the Prophets afterwards explained by Christ himself to the Apostles and by them consigned to the Church Now the Truths delivered in the Word may be referred to two Heads Law and Gospel The distinction in Christ's Time was Law and Prophets In this place Christ chiefly intendeth the Gospel the Truth which they were sent to preach to others Christ would have them to have an experience of it themselves And it is notable that in many places of Scripture the Gospel is called Truth not only in opposition to humane Writings but also with respect to the Law and other parts of Scripture because it is the Truth by way of eminency as we call the Plague
precious Ointment upon the Head that ran down upon the Beard even Aaron 's Beard that went down to the Skirts of his Garment So our Head is anointed with the Oil of Gladness for our sakes Christ received the Spirit without measure in our Nature as Holiness Pity and the Treasures of Wisdom and Knowledg Look as when an Ambassador is sent forth there is not only a designation of his Person but he is furnished for his Emploiment and Work So is Jesus Christ sent forth that is his Person not only designed and chosen in Grace and yet in Wisdom but also furnished with all manner of Endowments in our Nature Grace and Strength for his Work as our Head 3. This Sending implies Authority and noteth a Commission sealed to him so that he was an Authorized Mediator or an Ambassador with Letters Patents from Heaven This is the principal thing intended in this Sending the Call and Authority Christ had to do his Office Heb. 5.4 5. No Man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him Thou art my Son this day have I begotten thee He was designed in the Council of the Trinity And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent that he may be acknowledged as his Deputy to act for him So Christ is sent as God's Deputy into the World to act and deal for him and the Apostles they are thus sent from Christ to act and deal for Christ. Here the Comparison chiefly holds As thou hast sent me into the World that is given me Authority to execute the Office of a Mediator So have I sent them I have given them Authority to preach in my Name and to deliver the Gospel to others This sending of Christ it maketh all that Christ doth in the Father's Name to be valid which is much for the comfort of our Faith Christ is not a Mediator by the right or meerly by the desire of the Creature or by his own Interposition but he is sent and authorized you may plead it with God he hath sent him to save Sinners You know Moses when he interposed on his own accord Exod. 32.32 Forgive their Sin and if not blot me I pray thee out of thy Book which thou hast written Tho it was an high Act of Zeal in Moses yet God refused it Vers. 33. And the Lord said to Moses Whosoever hath sinned against me him will make I blot out of my Book So if Christ had been set up as Mediator by the Right and Desire of the Creature only he might have been refused but he was authorised by God he did not glorify himself by invasion of the Mediatory Office but had a Patent from the Council of the Trinity indited by the Father accepted by himself sealed by the Holy Ghost evidenced to the World by his Personal Endowments and by his Miracles Thus you see what this Sending is it implies the Designation of the Father the Qualification of his Person for the Work and his Authority to execute it in his Name III. To what purpose was he sent into the World I Answer To perform the whole Duty of the Mediator but principally to redeem and instruct the World those two Offices of Prophet and Priest Christ performed upon Earth The Apostle toucheth upon them Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. Mark the Apostle mentioneth but two Offices but they were the highest in both the Churches the High Priest was the highest Officer in the Jewish Church therefore he saith he was the High Priest of our Profession And an Apostle was the highest Officer in the Christian Church therefore he saith he was the Apostle of our Profession And he mentions but these two because these were the two Offices Christ chiefly performed upon Earth he came to preach the Gospel which we profess so he is the Apostle of our Profession and he came to ratify it with his Blood so he is the High Priest of our Profession In short he came to deal with God and with Men To deal with God and so is an High Priest to pacify God to offer such a Sacrifice as might satisfy God and he came to deal with Men and so be is an Apostle to open the everlasting Gospel to bring it out of the Bosom of God to our Hearts His Kingly Office was but little exercised upon Earth We have a glimpse of his Kingly Office or rather of his Divine Nature in turning the Mony-Changers out of the Temple but it was little exercised upon Earth Why because this was the time of Christ's Humiliation Now the Kingly Office suits more with the Exaltation of Christ when he comes the second time then he comes to exercise his Kingly Office to reign and scatter his Enemies and shew his Kingly Power but now he came to teach and to suffer That is the Reason why his Kingly Office is made the Consequent of his Resurrection Acts 5.31 Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sins Was not Christ King of the Church and King before his Resurrection I Answer As God so he was a King from all Eternity and in the days of his Flesh he was our Mediator therefore certainly King Priest and Prophet but in the World he did not come to possess his Kingdom but only to preach it and divulge it Therefore he saith to Pilate John 18.36 My Kingdom is not of this World if my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ came to bear witness that he was King but did not come to possess his Kingdom and act as a King As soon as ever he was consecrated to be a Mediator he was King Priest and Prophet of the Church Look as David was King before God as soon as he was Anointed long before he possessed the Throne and was crowned at Hebron 1 Sam. 16.13 for he was King when he wandred up and down and was hunted like a Flea or like a Partridg upon the Mountains So Christ in the time of his Humiliation was a King but did not exercise his Kingdom Chiefly then he was sent into the World the first time to redeem and instruct the World To redeem the World 1 John 4.10 God loved us and sent his Son to be the Propitiation for our Sins This was Christ's first Errand to make Satisfaction for Sins afterwards he will come to destroy his Enemies at his second coming And to instruct the World that is of special consideration in this place As thou hast sent me into the World so have I sent them into the World Christ sent Disciples as a Prophet and in
himself to justify and sanctify us and we never look after the Benefit we make him to be a Christ in vain II. We come now to the End Effect and Fruit of it that they might be sanctified through the Truth First The Benefit or Blessing intended That they also might be sanctified Where 1. Observe it is Bonum morale not that they might be Rich Happy Great Glorious in the World but that they might be Sanctified When Christ was on the Cross he neither wanted Wisdom to chuse nor Love to intend nor Merit to purchase the highest Benefits and those which were most necessary for us but that which he had in his Eye was our Sanctification Ephes. 5.26 He loved the Church and gave himself for it that he might sanctify and cleanse it And Heb. 13.12 Jesus that he might sanctify the People suffered without the Gate All his Aim was to recover us to God and dedicate us to God for he came to repair the Ruins of the Fall and save that which was lost Luke 17.10 The Son of Man came to seek and to save that which was lost And we were first lost to God before we were lost to our selves as appeareth Luke 15. by the Parable of the lost Sheep which was lost to the Owner and the lost Groat which was lost to the Possessor and the lost Son which was lost to the Father Our Misery is included but the principal thing intended was that God hath lost the Honour of the Creation 2. It is Bonum congruum I sanctify my self that they may be sanctified The Scripture delighteth in these Congruities Heb. 5.8 9. He learned Obedience by the things that he suffered And being made perfect he became the Author of Eternal Salvation to all them that obey him As there is a suitableness between the Seal and the Impression so between Christ and his People in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he must have the preheminence We have the Blessings of the Covenant not only from him but through him Christ was elected Isa. 42.1 Behold my Servant whom I have chosen my Elect in whom my Soul delighteth so are we Christ was justified 1 Tim. 3.16 God manifested in the Flesh justified in the Spirit so are we Christ was sanctified and we in conformity to him are sanctified also as in the Text Christ rose again ascended and was glorified so do we He as the Elder-Brother and first Heir and we in our Order 3. It is bonum specificativum It sheweth the Parties or that sort of Men to whom Christ intended the Benefit Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified them and no other the Godly themselves while unconverted and lying in their Sins have not the actual Benefit of Christ's Redemption But in what manner are we sanctified Christ consecrated and sanctified himself as a Sin-Offering but we are sanctified and consecrated as a Thank-Offering Christ to do the Work of a Redeemer or Mediator we to do the Work of the Redeemed We are set apart for the Lord to glorify him in all Holy Conversation and Godliness Secondly The means of applying and conveying this Benefit through the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred through the Truth in the Truth or for the Truth all which Readings admit of a commodious Explication 1. In the Truth or truly in opposition to legal Purifications which were but a shadow of true Holiness Heb. 9.13 14. For if the Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the Vnclean sanctifieth to the purifying of the Flesh How much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead Works to serve the Living God Or in opposition to counterfeit Sanctification Ephes. 4.24 And that ye put on the New Man which after God is created in Righteousness and true Holiness Some only are sanctified externally as they are in visible Covenant with God Heb. 10.29 And hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing they live among his peculiar People Others are really renewed and changed by his Spirit and turned from a sinful Life to God making Conscience of every commanded Duty and aiming at his Glory in all things 2. For the Truth that they may be consecrated set apart and fitted for that Function of preaching the Gospel This is agreeable to the Context which limits this part of the Prayer to the Apostles 3. Through the Truth as we render it and fitly considering the 17 th Verse Sanctify them through the Truth thy Word is Truth through the Word by which the virtue of Christ's Death is applied to us There are certain Means and Helps by which Christ bringeth about this Effect Ephes. 5.26 That he might sanctify and cleanse it by the washing of Water through the Word The Word offereth this Grace the Sacraments seal and confirm it to us So John 15.3 Ye are clean through the Word which I have spoken to you The Word of Command presseth it Psal. 119.9 Wherewithal shall a young Man cleanse his Way by taking heed thereto according to thy Word The Word of Promise encourageth us 2 Cor. 7.1 Having therefore these Promises dearly Beloved let us cleanse our selves from all the filthiness of Flesh and Spirit perfecting Holiness in the fear of God And the Doctrine of Christ's Blood holds out the virtue whereby it may be done 1 John 1.7 The Blood of Jesus Christ his Son cleanseth us from all Sin And it exciteth Faith by which the Heart is purified Acts 15.9 Purifying their Hearts by Faith Vse 1. Information It informeth us of divers important Truths 1. That in our selves we are polluted and unclean or else what needed there so much ado to get us sanctified This is needful to be considered by us Job 15.14 What is Man that he should be clean and he that is born of a Woman that he should be Righteous That is Man by Nature is neither clean nor righteous destitute of Purity by Nature and uprightness of Conversation They are ill acquainted with Man who think otherwise for if we consider his earliness in sinning his easiness in sinning his constancy in sinning and the universality of Sinners we may soon see what his Nature is and the Fountain being so corrupt the Streams or Emanations from it are defiled also 2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself Job 14.4 Who can bring a clean thing out of an unclean not one Can that which is corrupt cleanse it self or that which is enmity to Holiness promote it Or can the Word do it without Christ Good Instructions may shew a Man his Duty but cannot change the bent of his Heart Christ needed not only to be sent as a Prophet Ver. 18. but must sanctify himself as a Priest and Sacrifice before this Benefit could be procured for
he loveth him as Mediator and Head of the Church he doth not only love us in Christ but in a sort he loveth Christ in us because of the complacency that he took in his Obedience John 10.17 Therefore doth my Father love me because I lay down my Life that I might take it again God did therefore eternally love him and glorify his Manhood for his Love to us 2. In God's loving Christ he loved us We are elected in him before the Foundation of the World Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World When God chose Christ to be Mediator he chose us in Christ. This is the Method of the Divine Decrees God from all Eternity resolved to create Man pure and innocent but with a changeable Will to permit him to fall and he resolved on the Remedy Christ and in Christ to receive them to Grace and accept them to Life again First he loveth Christ and then us in him as a King doth not only love a Subject that hath done him Service but all his Friends and Kindred they are brought to Court and preferred for his sake 3. This Love to us was Eternal also 2 Tim. 1.9 Who hath saved us and called us with an Holy Calling not according to our Works but according to his own Purpose and Grace which was given us in Christ Jesus before the World began So Titus 1.2 In hope of Eternal Life which God that cannot lie promised before the World began But how then are we Children of Wrath by Nature the Elect as well as others Ephes. 2.3 And were by Nature Children of Wrath even as others Answ. That sheweth the Merit of the natural Estate not the Purpose and Decree of God There are Vessels of Wrath viz. the Reprobate and Children of Wrath viz. the Unregenerate Elect and Children under Wrath viz. Children of God under desertion It notes not what God hath determined in his Everlasting Counsel but what we deserve by Nature and in the course of his Justice Vse 1. It is a ground of Hope why we may look for Everlasting Life because of God's Eternal Love So it is urged here There are two Grounds of Hope The Eternity of his Love and his Love to Christ. 1. The Eternity of his Love From Eternity it began and to Eternity it continueth before the World was and when the World shall be no more Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him and his Righteousness unto Childrens Children It is the weakness of Man to change Purposes God's Love is not sickle and unconstant We have good Purposes but they are speedily blasted but certainly God's Eternal Purpose shall stand So that the great Foundation of our Hope is the immutable Love of God the Father He that â—eeth all things at once cannot be deceived we are ignorant of Futurity and therefore upon new Events change our Minds Whatever falleth out God repenteth not Rom. 11.29 For the Gifts and Calling of God are without Repentance His Ancient Love continues still We have many back-sliding Thoughts we think to love God but new Temptations carry us away and so we are fickle and changeable but God changeth not he cannot deny himself 2. His Love to Christ which is the ground of his Love to us It is the Wisdom of God that the Reasons why Man should be loved should be out of Man himself in and among the Persons of the Godhead The Son loveth us because the Father requireth it and the Father loveth us because the Son merited it and the Holy Ghost that proceedeth from the Father and the Son loveth us because of the Father's Purpose and the Son's Purchase And then the Holy Ghost's Work is a new Ground of Love As long as the Son is faithful to the Father and God regardeth the Obedience of Christ and the Work of the Spirit we are sure to be loved But will not such an absolute Certainty make way for loosness It is possible it may with a Carnal Heart for the very Gospel is to some the savour of Death unto Death but to the Elect it cannot be the great Gift of God's Eternal Love is Holiness Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love And so for Christ's Love Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it by the washing of Water by the Word And the Holy Ghost worketh us to this very thing 2 Thess. 2.13 Through sanctification of the Spirit If we turn a Wheel round the Wheel of necessity must run round If God loveth us Eternally we must be Holy There is not only a necessity of Precept but of Consequence he hath not only commanded it but it must be so Vse 2. It commandeth God's Love that you may admire it Remember it is eternal of an old standing and all that is done to us in time are but the Issues and Fruits of Eternal Love 1. It is Eternal as Ancient as God himself There was no time when God did not think of us and love us we are wont to prize an ancient Friend the oldest Friend that we have is God he loved us not only before we were lovely but before we were at all he thought of us before we could have a thought of him in our Infancy we could not so much as know that he loved us and when we came to Years of Discretion we knew how to offend him before we knew how to love him and serve him Many Times God is not in all our Thoughts when he is thinking how to bless us and do us good Let us measure the sâ—ort scantling of our Lives with Eternity wherein God sheweth Love to us We began but as yesterday and are Sinners from the Womb the more liberal we find God to be the more obstinate are we yet be repenteth not of his Ancient Love Certainly if God should stay till he found cause of Love in us we should never be loved 2. Look to the Effects of his Love in time We receive new Effects of his Love every day but all cometh out of his ancient and eternal Love in Christ tho the Effects be new the Love is ancient It is good sometimes to trace God in the Paths of his Love by what strange Providences our Parents came together that we might have a being how wonderfully were we preserved that we might not be cut off in our natural Estate How were we converted many times when we did think of no such Matter Everlasting Love sets it self awork Jer. 31.3 I have loved thee with an everlasting Love therefore with loving-kindness have I drawn thee What could move God when Paul was in the heat of his Persecution How wonderfully did God take us in our Month send Afflictions to stop the course and
denounceth Judgment it terrifieth by its Threatnings and raiseth a tempest in the Conscience but it doth not afford us any help and relief and so rather irritateth and provoketh the power of sin than suppresseth it Rom. 7.8 Sin taking occasion wrought in me all manner of concupiscence for without the Law sin was dead as a River swelleth the more it is restrained by any lett or damm so is corruption stirred and then a man is discouraged giveth over all endeavour of repressing it So 2 Cor. 3.6 The letter killeth but the Spirit giveth life The first Covenant did only denounce and aggravate our condemnation and put us in despair 2. Affirmatively and Positively expressed But under Grace under the new Covenant or under the Grace of Jesus Christ who hath not only redeemed us from the guilt of sin but also from the power of sin The Grace of Remission is our encouragement and the Grace of Sanctification our help and relief First The Grace of Remission is a great encouragement freeth us from the bondage of despairing thoughts which weaken our endeavours Therefore the Apostle opposeth the Spirit of Power to the Spirit of Fear Christ offering a Pardon upon Repentance doth strengthen our hands in our work Secondly The Grace of Sanctification is our help God by his Spirit giveth life and strength to do what he requires of us and power to resist sin that we may overcome it Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death 1 Joh. 5.4 Whosoever is born of God overcometh the world and this is the victory whereby we overcome the world even our faith Lex jubet Gratia juvat The Law commandeth but Grace helpeth Doctrine That sin should not and shall not reign over those who are under the sacred Power and Influence of Iesus Christ. 1. De Jure it should not reign over them it hath no right to rule it is an Usurper They who are redeemed by Christ should bind this Duty upon their hearts charge themselves with it to take heed that sin doth not reign it was once our Lord and Master but we have changed Masters and profess our selves now to be dead to sin and alive unto God through Jesus Christ our Lord therefore we should strive against it lest it recover its old dominion over us 2. De Facto it is not fully obeyed it doth not absolutely get the Victory and bear rule in our hearts but is weakened more and more in them who have given up themselves to the Regiment and Government of Grace Here 1. What is the Dominion of Sin 2. What need the Children of God to take heed it be not set up in their hearts 3. What hopes and incouragements they have by the Gospel or Grace of Jesus Christ whilst they are striving against it 1. What is the Dominion of Sin That will be best known by some Distinctions and Propositions 1. We must distinguish between the Being and Reign of Sin The Apostle doth not say Ye shall not sin any more because ye are not under the Law but under Grace but sin shall not have dominion over you it shall not get the better Sin doth remain and dwell in the Saints though not reign over them as the Beasts in Dan. 7.12 Their dominion was taken away yet their lives were prolonged for a season and time It is cast down in regard of Regency but not cast out in regard of Inherency Grace doth not wholly extinguish it but only repel the motions of it Sin will rebel but it shall not reign they do not give way to it nor actually obey and embrace the commands of it they do not do all that sin would have them to do If the Apostle had said Let not sin be in your mortal bodies as long as we carry flesh about us he would not have expected the Exhortation to have been fully answered but he saith Let it not reign which as well can as it ought to be complied with 2. Sin doth reign when either it is not opposed or when it is opposed weakly and with a faint resistance Where it is not opposed there it remaineth in its full strength and where it is opposed weakly and without any victory and success it argueth only a sense of Duty but no effect of Grace 1. Sin reigneth when it is not opposed when a man doth yield up himself to execute all the commands thereof and doth fulfil and obey its lusts as the Ambitious the Worldly and the Voluptuous do whatsoever their lusts command them with a miserable bondage yea they willingly walk after it Prov. 7.22 He goeth after her straightway as an ox to the slaughter or as a fool to the correction of the stocks Sin is as a Guest to evil men but as a Thief and Robber to the godly welcome to the one but the other would not have it come into their hearts It is one thing to wear a Chain as an Ornament another as a Bond and Fetter to give way to sin or to have it break in upon us to put it on willingly or to have it put and forced upon us It may be they may be sensible of it they may purpose not to do it or may complain of it but this is a constant Truth That we oftner complain of sin than we do resist it and oftner resist it than prevail against it It is not enough for men to see their sins or blame them in themselves or to purpose to amend them and forsake them but they must strive to overcome them and in striving prevail But we speak now of the first complaining of sin There is a double deceit of heart whereby men harden themselves in complaining of sin without resistance of it 1. Either men complain of other sins and not the main as if a man should complain of an aking tooth when the disease hath seized upon the Vitals or of a cut finger when at the same time he is wounded at the heart of wandring thoughts in Prayer when at the same time the heart is habitually averse or estranged from God through some Idols which are set up there Ezek â—4 3 5. Son of man these men have set up their Idols in their heart and put the stumbling-block of their iniquity before their face should I be inquired of at all by them And vers 5. That I may take the house of Israel in their own heart because they are all estranged from me through their Idols They complain of want of quickening Grace when it may be they want converting Grace as if we would have the Spirit of God to blow to a dead coal So when we pray for strengthening Grace when we should ask renewing Grace and confess only the infirmities of the Saints when we should bewail the misery of an unregenerate carnal estate And we cry out of some incident weaknesses when we should first see that our habitual aversion from
Victory for all those who are really and earnestly striving against sin are sure to conquer these Promises may be pleaded to God as his own words by which he hath invited our hope and to our selves in case of fainting and discouragement that we may not coldly set upon the practice of Christianity Let us depend upon Gods Promise as Paul 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 5. There are certain Ordinances whereby this Grace is conveyed to us The Spirit joyneth his power and efficacy with the proper instituted means for the subduing of sin The Word is a powerful instrument which the Holy Ghost useth for the cleansing of the Soul from sin Joh. 15.3 Now ye are clean through the word which I have spoken unto you yea for the killing of sin therefore it is called The Sword of the Spirit When we come to hear some new consideration is still given out for the further sanctifying of the heart Joh. 17.17 Sanctifie them through thy truth thy word is truth In Prayer we come to act Faith and Repentance looking up to God for help and with brokenness of heart mourning over our corruptions Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon him whom they have pierced and they shall mourn for him as one 〈◊〉 for his only son and shall be in bitterness for him as one that is in bitterness for his first-born By every Prayer offered in the brokenness of our hearts sin receiveth a new wound So the Sacraments as in the Old Testament Circumcision signified a sanctifying of the heart Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that that thou mayest live and the Paschal Lamb was a Type of Christ Who taketh away the sins of the world Joh. 1.29 So Baptism and the Lord Supper Baptism signifieth the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins and he that liveth in sin forgetteth that is neglecteth his Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old sins as forgetting the Law is neglecting the Duty of it Psal. 119.153 I do not forget thy Law he carrieth himself as if he were never baptized for Baptism is a vowed death to sin So for the Lords Supper Every serious remembrance or meditation of Christs Death should quicken us anew to crucifie sin and to make it hateful to our Souls 1. As it representeth the great Act of Christs condescending Love which is a moving forcible Argument to perswade us to deny our inordinate self-love 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 2. It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ the more we consider of them the greater apprehensions should we have of the evil of sin the exactness of Gods Justice the terrour of his Wrath Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Christ was made sin for us and then endured these things 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him When we look upon sin through Satans Spectacles or the cloud of our own Passions or carnal Affections we make nothing of it but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ which are there represented to us as if he were crucified before our eyes Gal. 3.1 O never have slight thoughts of sin more 3. As it implieth a solemn mutual Surrendry between Christ and us Cant. 2.16 I am my beloveds and my beloved is mine Christ giveth himself and his Grace to us as our Redeemer and Saviour we accept Christ and his Benefits upon his own Terms and surrender our selves to him as his redeemed ones with thankfulness for so great a favour and benefit Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Now all this must needs be a great weakening of sin both the remembrance of Christs Love the representation of his great Sufferings necessary for the Expiation of it and our solemn renewed Dedication of our selves to God and his service and doing this in an holy Duty instituted by God for this end and purpose for the Spirit of God works by the appointed means and the use of instituted Duties is no fruitless labour for God would not set us a work in a Duty that should yield no profit and benefit to us 6. Providences are sanctified to this use as helps and occasions of subduing sin as Afflictions which do remove the occasions and substract the fuel of sin and awaken seriousness for the future Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me left I should be exalted above measure The thorn in the flesh was given to mortifie his pride By these kind of Dispensations the Spirit worketh serious Humiliation and brokenness of hear◠maketh sin odious to us These are ordered with exact wisdom and faithfulness Psal. 119.75 O Lord I know that thy judgments are right and that thou in faithfulness hast afflicted me and they are accompanied by the Spirit therefore God is said to teach us out of his Law when he chastiseth us Psal. 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Job 36.10 He openeth also their ear to discipline and commandeth that they return from iniquity the Rod is made effectual by the Spirits motion Object Some have frequently resolved to forsake their sins but their resolutions have come to nothing they have striven against it but as a great stone that is rolled up hill it hath returned upon them with the more violence or as a man rowing against the stream the Tide hath been strong against them and they have been forced the more back yea they have prayed against sin yet found no success and therefore think it is in vain to try any
The word is either causal or conditional and signifieth either for so much or if so be our Translation preferreth the latter rendring and the sence is if it were not so I would not judg you to belong to Christ. As to the latter observe two Things 1. To be in the spirit or to have the spirit dwelling in us is the same for the inhabitation is mutual we are in the spirit and the spirit in us 2. That the Spirit of God and of Christ are all one witness the proof here subjoined for he that hath not the spirit of Christ is none of his Doct. That they in whom the Spirit of God dwelleth tho they live in the flesh they do not live after the flesh 1. The Terms must be explained 2. The Connection proved 1. The Terms must be explained two Terms there are 1. What is the indwelling of the Spirit 2. What it is to live in the flesh 1. What the spirits dwelling in us meaneth Three Things are implied Intimacy Constancy Soveraingty Intimacy with us Constancy of Operation in us and Soveraingty over us 1. Intimacy or familiar presence as the Inhabitant in his own house he is more there than elsewhere God is every where essentially his essence and being is no where included and no where excluded Psal. 139.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence He is said more especially to be there where he most manifests his power and presence So his dwelling is known by his Operation he is in us virtute insignis alicujus effectus by some notable and eminent effect which he produceth in us as to the effects of common Providence 't is said Eph. 4.6 That God is above all and through all and in all But he dwelleth in Believers not by the effects of common providence but by the special influence of his grace as Christs Agent begetting and maintaining a new spiritual life in their souls so he is in them as he is no where else by his gracious Operations performed there Acts 26.18 Opening their hearts Acts 16.14 Comforting and guiding them upon all occasions this is his gracious and familiar presence which the world is not capable of John 14.17 I will send unto you the spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The world of natural men are great strangers to the Spirit of Christ they were never acquainted with his gracious and saving Operations but he intimately discovereth his presence to those that enjoy him in the exercise of Grace they feel and discern his motions and have that comfort and peace which others are strangers to This then is the intimate and familiar presence of the spirit in the hearts of believers Some have raised Questions Whether the Person of the Holy Ghost be in believers or only his gifts and Graces The Person questionless We have not only the Fruit but the Tree the Stream but the Fountain but he doth not dwell in us personally The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally for his soul dwelt with God in a personal Union in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects which is all the conception we can have of it 2. Constancy Dwelling noteth his residence or a permanent and constant abode he doth not act upon them or affect them by a transient motion only or come upon them as he came upon Sampson at times or as he came upon the Phrophets or holy men of God when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities but he dwelleth in us by working such effects as carry the nature of a permanent habit on the carnal he worketh per modum actions transeuntis but on the sanctified there are effects wrought not transient but permanent per modum habitus permanentis as Faith Love and Hope There is difference between his acting upon us and dwelling in us the holy Spirit cometh to us not as a guest but as an Inhabitant not for a visit and away but to take up his abode in us Therefore when the spirit is promised Christ saith He will give us a well of water always springing unto eternal life John 4.14 Not a draught nor a plash of water nor a pond but a living spring so John 14.23 We will come to him and make our abode with him He liveth in the heart that by constant and continual influence he may maintain the life of grace in us Gal. 5.25 by degrees he deadneth and mortifieth our dearest and strongest sin Rom. 8.13 And continually stirreth us up to the love and obedience of God in Christ 1 Pet. 1.22 Exciteth us to prayer and quickneneth our spiritual desires Rom. 8.26 Giveth us consolation in crosses 1 Pet. 4.14 Counsel in all our ways Rom. 8.14 And sets us a longing for Heaven Rom. 8.23 In short the spirit is said to dwell there where his ordinary and constant work is and where he doth by his constant and continual influence form and frame mens bearts and lives to holiness 3. Soveraingty This is implied also in the notion of dwelling take the Metaphor either from a common house or from a Temple from an house where the spirit dwelleth he dwelleth there as the owner of an house not as an underling The Apostle inferreth from the spirits dwelling in us that we are not our own 1 Cor. 6.19 We were possessed by another owner before we were recovered into his hands our hearts are Satans shop aad workhouse the evil spirit saith Matth. 12.44 45. I will return to mine own house But he is disposessed by the spirit and then it becomes his house where he commandeth and doth dispose and govern our hearts after his own will but it more clearly floweth from the other notion of a sacred house or Temple 1 Cor. 3.16 Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you and 1 Cor. 6.19 What know ye not that your body is the temple of the Holy-Ghost which is in you A Temple is a sacred house and must be imployed for the honour of the God whose Temple it is The heart of Man naturally is a Temple full of Idols every dunghil-God is worshipped there Mammon the Belly Satan but when this Temple is cleansed and becometh a mansion for the holy Spirit he must be chief there and all things must be done to his honour that he may be obeyed reverenced and worshipped in his own Temple Thus much we get from either notion of a common house that the Spirit is Owner or Lord of that house or from a sacred house or Temple that he is the God of that Temple and so where ever he
every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need so for all duties that we are called unto 1 Cor. 15.10 By the grace of God I am what I am and his grace which was bestowed upon me was not in vain but I laboured more abundantly than they all and yet not I but the grace of God which was in me and Heb. 13.21 Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 't is to have Christ in us none but these are real Christians 1. Because We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him As members are united to the head before they receive sense and motion from it Christ giveth nothing of his purchase to any but to whom he giveth himself first 1 John 5.12 And to whom he giveth himself to them he giveth all things needful to their salvation 2. Where Christ once entreth there he taketh up his abode and lodging not to depart thence dwelling noteth his constant and familiar presence he doth not sojourn for a while but dwelleth as a man in his own house and castle There is a continued presence and influence whereby they are supported in their Chistianity He dwelleth in us and we in him and we know that he abideth in us by his spirit 1 John 3.24 and John 14.23 If a man love me he will keep my words and my father will love him and we will come unto him and take up our abode with him Not a visit and away but a constant residence John 15.5 He that abideth in me and I in him the same bringeth forth much fruit 3. Where Christ is he ruleth and reigneth for we receive him as our Lord and Saviour Col. 2.6 As ye received Christ Jesus the Lord so walk in him We received him that he may perform the office of a Mediator in our hearts and teach us and rule us and guide us by his spirit All others know him by hearsay but these know him by experience the testimony of Christ is confirmed in them Others talk of Christ but these feel him others have him in their ears and tongues but not in their hearts or if the heart be warm and heavenly for a fit it quickly cooleth and falleth to the earth again Then here doth our true happiness begin to find Christ within us this is that which giveth the Seal to Christ without us and all the Mysteries of Redemption by him for you have experienced the power and comfort of it in your own souls you find his image in your hearts and his spirit conforming you to what he commandeth in the word and have a suitableness to the Gospel in your souls you may look with an holy confidence for help to him in all your necessities when others look at him with strange and doubtful thoughts because nearness breedeth familiarity and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help in short when others have but the common offer you have a propriety and interest in Christ Christ without us is a perfect Saviour but not to you the appropriation is by union he came down from Heaven took our nature died for sinners ascended us into Heaven again to make Intercession at the Right Hand of the Father all this is without us Do not say only there is a Saviour in Heaven is there one in thy heart There is an Intercessor in Heaven is there one in thy heart Rom. 8.26 But the spirit its self maketh intercession for us with groanings which cannot be uttered He was born of the Virgin is he formed in thee Gal. 4.19 He died are you planted into the likeness of his death Rom. 6.5 He is risen from the dead do you know the power of his Resurrection Phil. 3.10 Are you raised with him Col. 3.1 He is ascended are you ascended with him Eph. 2.6 Christ without us established the merit but Christ within us assureth the Application Secondly I come now to the concession The body is dead because of sin Here observe the Emphasis of the expression the body is dead not only shall die or must die but is dead He expresseth himself thus for two reasons first because the sentence is past Gen. 2.17 and Heb. 7.29 It is appointed for all men once to die Therefore as we say of a condemned man he is a dead man by reason of the Sentence past upon him So by reason of this sentence our body is a mortal body liable to death sentenced doomed to death and must one day undergo it The Union between it and the Soul after a certain time shall be dissolved and our bodies corrupted The execution is begun mortalitity hath already seised upon our bodies by the many infirmities tending to and ending in the dissolution of nature We now bear about the marks of Sin in our bodies the harbingers of death are already come and have taken up their lodging aforehand The Apostle saith In deaths often how many deaths do we suffer before death cometh to relieve us by several diseases as Collicks Meagrims Catarrhs Gout Stone and the like all these prepare for it and therefore this body though glorious in its Structure as it is the workmanship of God is called a vile body as it is the subject of so many diseases yea and its self is continually dying Heb. 11.12 therefore sprang there even of one and him as good as dead We express it a man hath one foot in the grave 2. The reason is assigned Because of Sin death is the most ordinary thing in the world but its cause and end are little thought of this expression will give us occasion to speak of both its meritorious cause and its use and end both are implyed in the clause Because of Sin 1. It implyeth the meritorious cause Death is not a natural accident but a punishment we die not as the beasts die or as the Plants decay no the Scripture telleth us by what Gate it entered into the World namely that 't is an effect of the justice of God for mans Sin Rom. 5.12 By one man sin entred into the world and death by sin And 't is also by Covenant therefore called wages Rom. 6.23 Sin procured it and the law ratifies it I but doth it so come upon the faithful I Answer though their sins be forgiven yet God would leave this mark of his displeasure on all mankind that all Adams Children shall die for a warning to the World Well then sin carryes death in its bosome and to some this death is but a step to Hell or death to come 't is not so to the Godly yet in their instance God would teach the World the sure connexion between death and Sin whosoever hath been once a sinner must die 2. It s end and use The
well as our souls 1 Thes. 5.23 I pray God sanctifie you wholly your whole spirit soul and body He sanctifieth the body as he maketh it obedient to his motions and a ready instrument to the soul now when the body was given up to the spirit to be sanctified it was consecrated to immortality 't is by the spirits sanctifying the soul that it was made capable of seeing and loving God so the body of serving the soul in our duties to God now shall a Temple of God be utterly demolish'd That body that was kept clean for the Holy Ghost to dwell in and to be presented immaculate at the day of Christ come to nothing Indeed for a while it rotteth in the grave but his interest in it is not made void by death and his affection ceaseth not this body was once his House and Temple and he had a property in it therefore he hath a love to our dust and a care of our dust and will raise it up again 6. Because the great work of the spirit is to retrench our bodily pleasures and to bring us to resolve by all means to save the soul whatever becometh of the body in this world and to use the body for the service of the Lord Jesus Christ Now the spirit would not put us upon the labours of the body and take no care for the happiness of the body these two always go together 1 Cor. 6.13 The body is for the Lord and the Lord for the body Christ expecteth service from the body and gave up himself for the redemption of it as well as the Soul 1 Cor. 6.20 The body is his in a way of duty and his in a way of charge this reason should the more sink into you because spirit and flesh are so opposed in Scripture Flesh signifyeth our inclinations to the bodily life as spirit doth the bent and inclination of Soul to God and Heaven the great work of the Holy Spirit is to subdue the lusts of the flesh Rom. 8.13 If ye through the spirit do mortify the deeds of the body ye shall live if we obey him in his strivings against the flesh Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh Christ giveth us his spirit to draw us off from bodily pleasures that tasting Manna the diet of Egypt may have no more relish with us So Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof They hold a severe hand over all the appetites and passion of the flesh and Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof Do not addict your selves to pamper and please the body One great part of practical Religion is to bring us to love the pleasures that are proper to the immortal Soul above the sottish and bruitish pleasures of the body Well then was Religion intended only to make a great part of us miserable which part yet is the workmanship of Gods hands when there is so much hardship put upon the body such labours and pains such care and watchfulness his very self-denyal is an argument that the spirit in us thus commanding and governing us is a pledg of Glory 7. There is in the Soul a desire of the happiness of the body not only a natural desire to live with it as its loving mate and companion which maketh us loth to part wiâ—â— it and if the will of God were so the Saints would not be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5.4 They would desire not to put off these bodies at least not to part with them finally But a spiritual desire inkindled in us by the Holy Ghost that now dwelleth in us for the Apostle addeth v 5. He that wrought us for the self same thing is God God hath framed us to desire this Impassible Eternal and Immutable life in our bodies as well as our Souls More plainly elsewhere Rom. 8.23 We that have the first fruits of the spirit groan within our selves waiting for the adoption the redemption of our bodies That is the Resurection of the Body to be redeemed from the hands of the grave Mark these groans are stirred up in them by the first fruits of the spirit now would the Holy Ghost stir up these groans and desires if he never meant to satisfie them That were to mock us and vex us which cannot be imagined of the Holy Spirit Well then since these desires are of Gods own framing raised up in us by his spirit they will not be disappointed but will in time be fulfilled 8. From the nature of death Death is that power which God hath given the Devil over men by reason of sin Heb. 2.14 That he might destroy him that had the power of death even the Devil The power of separating Soul and Body and keeping us from eternal life God inflicteth it as a Judg but the Devil as an Executioner he is not dominus mortis sed minister mortis The Devil inticeth them to sin by which they deserve death and the sting of death is sin 1 Cor. 15.56 The Devil hath the power of death as carnal men are taken captive in his snares 2 Tim. 2.26 And when they die he may have an hand in their torments while men live they are in the House of God are under the protection of God and have the offers of grace but if they harden their hearts and despise these offers they are cast forth with the Devil and his Angels The judg giveth them over to the Gaoler and the Gaoler casts them into prison from whence they come not forth till they have paid the utmost farthing Luke 12.58 But Christ came to deliver us from this and all that imbrace his salvation the spirit puts them into a state of freedom and liberty of the children of God And as to them Satan is put out of office he cannot keep them from entering into eternal life The power of death is taken from him and therefore though their bodies be kept for a while under the state of death yet at length the spirit freeth them from the bondage of corruption and bringeth them into the glorious liberty of the Children of God They shall at length rejoyce and triumph in God O death where is thy sting O Grave where is thy victory 1 Cor. 15.55 56 57. They die as well as others but death is not the power of the Devil over them but one of those saving means by which God worketh their life and happiness 't is the beginning of immortality and the gate and entrance into life They are not in the custody and power of the Devil as the spirits in prison and the bodies of the wicked are but in the hand and custody of the Holy Ghost Thy dead man shall live with my body shall they arise Isa. 26.19 The key of the grave is in Christs hand he is the guardian of their
and Goodness of God 2. Since 't is threatned the certainty of its accomplishment 1. It s consistency with the Justice Wisdom and Goodness of God 1. His Justice First Because those that live in the flesh continue in the defection and apostacy of mankind And so the old sentence is in force against them In the day thou eatest thereof thou shalt die Gen. 2.17 To shew you this let me tell you That by the Creation Man was to be subject to God and by his own make and constitution was composed of a body and a soul which two parts were to be regarded according to the worth and dignity of each the body was subordinated to the soul and both body and soul to God The flesh was a servant to the spirit and both flesh and spirit unto the Lord but sin entring defaced the beauty and disturbed the order and harmony of the Creation for man withdrew his Subordination and Obedience unto God his Maker and set up himself instead of God and the flesh is preferred before the soul reason and conscience are inslaved to sense and appetite and the beast doth ride the man the flesh becoming our Principle Rule and End now 't is horrible wickedness if you consider either of these disorders our contempt of God for it is great depreciation and disesteem of his holy and blessed Majesty which is neglected and slighted for a little carnal satisfaction and every perishing vanity is preferred before his favour the hainousness of the sin is to be measured by the greatness of him who is offended by it 1 Sam. 2.25 If one man sin against another the Judg shall judg him but if a man sin against the Lord who shall intreat for him Now for creatures to seek their happiness without God and apart from God in such base things deserveth the greater punishment The other disorder is we love the happiness of the body above that of the soul man carrieth it as if he had not an Immortal Spirit in him Psal. 49.12 is as the beast that perisheth And is altogether flesh his Wisdom and Spirit is sunk into flesh and sin hath transformed him into a brutish nature Well now if men will continue in this apostacy what then more just than that God should stand to his old sentence and deprive him of that happiness which he despiseth that those who dishonour their own souls should never be acquainted with a blessed Immortality and those that contemn their God and banish him out of their thoughts and do in effect say to the Almighty Job 21.14 Depart from us we desire not the knowledge of thy ways That they may spend their days in mirth that God should banish them out of his presence with a curse never to be reversed they do in effect bid God be gone the very thoughts of him are an interruption to that sort of life they have chosen that he should bid them depart ye cursed who bid him depart first In short that the carnal life which is but a spiritual death should be punished with eternal death 1 Tim. 3.6 She that liveth in pleasure is dead while she liveth A kind of carcase or rather a living creature dead estranged from the life of God and then deprived of eternal life 2. They refuse the remedy The great business of the Christian Religion is to dispossess us of the brutish Nature which is gotten into us I say this is the drift and tenure of Christianity to recover us from the flesh to God To turn man into man again that was become a beast to draw him off from the Animal life to life Spiritual and Eternal To drive out the Spirit of the World and introduce a Divine and Heavenly Spirit purchased by Jesus Christ and offered to us in the promises of the Gospel The World is mad and brutish enslaved to lower things but this healing institution of Christ is to make us Wise and Heavenly to recover the immortal Soul that was Imbondaged to earthly things and depressed and tainted by the objects of sence into its former liberty and perfection that the Spirit might command the flesh and man may seek his happiness and blessedness in some higher and transcending good than the beasts are capable of In short as sin was the transforming of a man into a beast so Christianity is the transforming of beasts into man again To restore humanity and elivate it from the state of subjection to the flesh Joh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit 2 Pet. 1.4 Whereby are given us 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 1 Cor. 2.12 Now we have received not the spirit of the world but the spirit which is of God that we may know the things that are freely given us of God Now after this is done with such cost and care if men will love their bondage despise their remedy surely they are worthy of the severest punishment Joh. 3.19 And this is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil If they refuse this Spirit that is offered to change our natures and lift us up from earth to Heaven and we will not be changed and healed but wallow in this filth and puddle still we are doubly culpable for not doing our duty and refusing our remedy But you will say The punishment is Eternal how will that stand with the justice of God to inflict it for temporal offences 1. Answer 'Till the carnal life ceaseth the full punishment doth not begin or take place as when men have done their work they receive their wages 'T is not inflicted till after death and in the other world there is no change of state our tryal is over our sentence is past the gulph is fixed between Hell and Heaven that the inhabitants of the one cannot come into the other place Luke 16.26 2. There was Eternal life in the offer Now if men will part with this for one morsel of meat this is prophaness indeed Heb. 12.15 16. The things propounded to their choice are Eternal happiness and Eternal misery if they refuse the one they in justice deserve the other 3. If they be Christians they do not pay their great debt or fulfil their Covenant-Vow and so make the forfeiture The Apostle here inferreth the great danger out of the debt Ye are debtors that if we live after the flesh we shall die they are entered into the bond of the holy oath So elsewhere Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How are we Christs as dedicated to him in Baptism they have renounced the Devil the World and the flesh they are Christs not only de jure they ought to do so but de facto they have
not under the government of the spirit but under the tyranny of their Fleshly lusts doing whatever it commandeth be it never so base foolish and hurtful if Anger provoke them to revenge they must fight kill and slay and hazzard their worldly interest for Anger 's sake or at least cannot forgive injuries for Gods sake if filthy lusts send them to the lewd Woman away they go like a fool to the correction of the stocks and tho they dishonour God ruin their Estates stain their Fame hazzard their lives yet lust will have it so and they must obey If Covetousness say they must be rich however they get it they rise early go to bed late eat the bread of sorrow and pierce through themselves with many cares yea make no question of right or wrong trample Conscience under foot cast the fear of God behind their backs and all because their imperious Mistress Ambition urgeth them to it If Envy and Malice bid Cain kill his Brother he will break all bonds of nature to do it If Ambition bid Absalom rebel against his Father and kill him too it shall be done or he shall want his will If Covetousness bid Achan take a Wedg of Gold he will do it tho he know it to be a cursed thing if it bid Judas betray his Lord and Master tho he knew if he should do it it had been better he had never been born yet he will do it Thus they are not at their own command to do what Reason and Conscience inclineth them to do if sensible of their bondage would think of God and the world to come and the state of their souls lust will not permit it if to break off this sensual course they are not able they are servants of corruption Some God hangeth up in chains of darkness for a warning to the rest of the world of the power of Drunkenness Gluttony Avarice and wretched worldliness Yea of every carnal man 't is true John 8.34 Whosoever committeth sin is the servant of sin Therefore if the slavery and imperious disease begin to grow upon you the flesh hath prevailed very far and you need more to look to it and that betimes 3. USE Here is ground of trying your estate before God 'T is a question you ought often seriously to put Shall I be saved or shall I be damned If you have any spark of Conscience left you when you are sick or dying you will put it with anxiousness and trembling of heart Poor Soul whither art thou now a going 'T is better put it now while you have opportunity to correct your error if hitherto you have gone wrong we see in worldly things men would fain know their destiny the King of Babylon stood upon the head of the ways to make Divination we would fain know what God hath hidden in the Womb of Futurity no destiny deserves to be known so much as this not whether I shall be poor or rich good success in this enterprize or bad 't is not of so great moment these distinctions do not outlive time but cease at the graves mouth but 't is a question of greater moment Whether eternally miserable or eternally happy 'T is foolish curiosity to enquire into other things when we have a good God to trust to but it chiefly importeth us to consider whether we are in the way to Salvation or Damnation Nothing will sooner determine this great question than this Text If ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The latter Branch we shall examine afterwards now for the first Clause 1. Some live in defiance of the spirit Cherish the flesh fulfil the works of the flesh Gal. 5.19 'T is no subtil matter to find them out they declare their sin as Sodom while they are drinking whoring sporting quarrelling scoffing at Godliness 2. Others please the flesh in a more cleanly manner but have no due regard to that spiritual and eternal happiness which lieth in the enjoyment of God tho their carriage be blameless and separated from the gross pollutions of the world They care not whether God be pleased or displeased honoured or dishonoured angry or reconciled and besides the works of the flesh are not always interpreted in the gross sense but according to the Scale of the Sanctuary when he saith Adultery Fornication Murther c. are works of the flesh We must not only think of the gross acts but the very first seeds of these sins the secret inclinations and desires of the flesh in this kind Matt. 5.27 28. So lasciviousness not the sinful attempt only but every motion of tongue heart senses by which the eyes and ears the souls and consciences of our selves and others may be polluted to Idolatry Anger inordinate affection of the heart to any creature Eph. 5.5 So by murther not only when it proceedeth to blood but hatred variance strife heresie Matth. 5.21 22. So in short emulation and affectation of applause Gal. 5. last 3. The Prevalence of the divine or carnal principle must determine our condition Now its reign is known 1. By our savour relish and tast Rom. 8.5 For every mans gust is according to his constitution which breedeth oblectation or pleasure of mind now when we savour only the things of the flesh that if it be pleased quiets us in the want of other things contents us in the neglect of God and his service that we have no appetite after nor savour or relish any sweetness but in fleshly things this is an ill sign 2. By our course of walking Which is often insisted on in this Chapter There may be some blemishes in Gods Children some uneveness of obedience through the relicks of the flesh but their main constant course for which they labour and strive is to approve themselves to God and to be accepted with God and to live in obedience to the motions of his sanctifying spirit but where there is a carelessness in the heavenly life the influence of the fleshly life is most discovered in all our actions 3. By our tendency and scope When the heart is turned to or alienated from God the flesh reigneth if the world turn our hearts from him and the flesh pleased before him and we mind our own Things we are lovers of pleasure more than lovers of God SERMON XVIII ROM VIII 13 If ye through the spirit do mortifie the deeds of the body ye shall live WE come now to the second Clause wherein we have Two Things 1. The condition to be performed 2. The blessedness promised In the Condition we have 1. The parties interessed 2. The duty required 1. The Parties interessed are justified believers who are not in the flesh nor after the flesh Yet Two Persons are mentioned the Principal Author and the Subordinate Agent We are the Principal Parties in the Obligation but in the Operation the Spirit is the Principal the Particle through
your Lord and happiness to Chrâ—st as your Redemer and Saviour to the Holy-Ghost as your guide comforter and sanctifier We renew this consent in the Lords Supper that we may bind our selves the faster to him to submit to his spiritual Discipline that our cure my be wrought in us 2. You must obey his sanctifying motions for otherwise this resignation was in vain therefore we must faithfully endeavour by the power and help which he giveth us to mortifie sin we must strive against sin and we must strive with them to strive and resist him argueth great prophaness Gen. 6.3 Acts 7.51 Not to strive with him much neglect and laziness you must strive with your hearts when the spirit is striving with you and take the season of his special help 'T is not at our command for the wind bloweth as it listeth take it when you have it 'T is an offence to the spirit when the flesh is obeyed before him men are easily intreated by sin but deaf to his motions 3. Use the appointed means by which the spirit worketh There are means of obtaining the spirit at first by the Word and Prayer The spirit is conveyed by some Doctrine for Gods operative Power is applyed to man as a reasonable creature not for necessity For the Word Gal. 3.2 Received ye the the spirit by the works of the law or the hearing of faith So for Prayer If not for friendships sake c. Luke 11.8 13. yet because of his importunity If ye being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it Beg it of God upon the account of Christ Titus 3.5.6 But we speak now of another thing not the gift of the spirit at first but the supply of the spirit 'T is gotten the same way the spirit joyneth his power and efficacy with the proper instituted means the Word which is the sword of the spirit Eph. 6.17 This sword was made by the spirit Holy men spake as moved by the Holy Ghost Used by the spirit to vanquish Satan 1 John 2.14 And the word of God abideth in you and ye have overcome the wicked one â—Tis used for the defence of the better part the sword of the flesh is the excessive love of pleasures some carnal bait And by it the power of the holy ghost came upon us Acts 10.44 While Peter yet spake these words the Holy Ghost fell on all them that heard the word A spirit of sobriety godliness meekness and the fear of the Lord. We cannot make use of this sword without the spirit 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit So Sacraments 1 Cor. 12.13 And have been all made to drink into one spirit Prayer looking up to God who helpeth us in our conflicts openeth their ears to discipline and commandeth that they return from iniquity Job 36. And breaketh the yokeless disposition and opposition in our hearts 4. To forbear those wilful sins which grieve the spirit Eph. 4.30 Grieve not the spirit 1 Thes. 5.19 Quench not the spirit do not provoke him to withdraw his assistance from us as David was sensible of his misery Psa. 51.10 11 12. Create in me a clean heart O God and renew a right spirit within me cast me not away from thy presence and take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON XX. ROM VIII 13 ye shall live WE come now to the Promise ye shall live Doct. That life is promised to those that seriously improve the assistances of the spirit for the mortifying of sin 1. What is the life here promised the life of Grace or the life of Glory I shall give my Answer in Three Considerations 1. The more we die unto sin the more fit we are to live that new life which becometh Christians or new creatures For Mortification and Vivification do mutually help one another So much sin as remaineth in us so far is the spiritual life clogged and obstructed therefore it is called a weight that hangeth upon us and retardeth and hindreth us in all our heavenly flights and motion Heb. 12.1 That weight is there explained to be sin that doth easily befet us 't is the great impediment to the heavenly life and maketh our progress therein slow and troublesom Well then the more these inordinate inclinations are broken and mortifyed the more we are alive unto Righteousness as the Scripture every where witnesseth and the more we tame and subdue the flesh the more doth the spirit or better part thrive and prosper therefore it may be truly said If ye through the spirit do mortifie the deeds of the body ye shall live That is spiritually 2. The spiritual life is the pledg and beginning of the life of glory Here 't is begun by the spirit and there perfected the spirit of holiness is the surest pledg of a Resurrection to eternal life as I proved v. 10 11. The reasonable nature inferreth Immortality and the new nature a blessed Immortality every where the new birth 't is made the seed of Eternity called therefore the immortal seed 1 Pet. 1.23 And he that is born of God is said to have eternal life abiding in him he hath the pledg and earnest and first fruits of it the spiritual life consists in the knowledg love and contemplation of God and perfect love and subjection to him so that if it were meant of the Life of Grace the Life of Glory cannot be excluded 3. As it cannot be excluded so 't is principally intended as is evident partly because 't is put in opposition to death which is the fruit of the carnal life if ye live after the flesh ye shall die Such a life is intended as is directly opposite to that death and partly because 't is propounded by way of motive and motives are seldom taken from things co-ordinate such as are vivification and mortification a dying to sin but from things of a superior rank and order as the glorious reward is to duty and partly because this suiteth with the Apostles scope That justified Persons shall not be condemned but glorified because of the life of the spirit in them 2. To confirm the point First by Scripture The offer of eternal life is every where propounded in Scripture as the great encouragement of all our endeavours either in subduing sin or perfecting holiness as Prov. 12.28 The way of righteousness is life and in the path thereof is no death There is the hope of life asserted and the fear of death removed death elsewhere is propounded as the reward of sin and life as the great motive to keep us in the true love and obedience of God Gal. 6.8 He that soweth to the spirit shall of the spirit reap life everlasting so Ezek. 18.18 Because he considereth and turneth away from all his
calumnies the people of God are represented as strange sort of people unto the World 2 Cor. 6.8 As deceivers and yet true They are reputed as a company of hypocrites and dissemblers all their experiences questioned and scoffed at prophane and wanton wits will be spitting out their venom in every age and Gods people will be Judged according to men in the flesh though they live to God in the Spirit 1 Pet. 4.6 God permitteth it reproach is the soil and dung whereby he maketh his heritage fruitful but yet this is an hiding and disguising the Spiritual life Lastly 'T is hidden under manifold weaknesses and infirmities the best have their blemishes and the most of Christians shew forth too much of Adam and too little of Jesus and so the Spiritual life is carryed on darkly and in a riddle Though the old man of corruption doth not bear sway in their hearts to command direct and order all their actions as formerly it did yet sin is not wholly gone they feel a Law warring in their members Rom. 7.33 And 't is not only warring but sometimes prevailing that they themselves can feel little of the holy life There are some question and life of grace others scorn and scoff at it yet believe it for 't is the great truth revealed in the Scriptures and 't is in some measure felt by sense yea the rays of this hidden and rejected life are often discovered to the World For there are some who by their practices condemn the World live in counter-motion to the corrupt sort of men walk as those that have another Spirit than the Spirit of the World 1 Cor. 2.12 and as those that look for an happiness else where Therefore believe that there is such a life 2. Value and esteem it according to its worth and excellency I mean with a practical esteem as Paul doth counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him Phil. 3.10 That I may know him and the power of his Resurrection Or the vertue of raising him out of sin to the life of grace Oh that is an excellent thing indeed 'T is more to be advanced to this life than to the highest honour in the World This is to live in God to God to have miracles of grace wrought in us every day 'T is the divine power that giveth us all things that pertain to life and godliness 2 Pet. 1.3 Not begun nor carryed on without a daily miracle or a work exceeding the power of nature or the force of the creature life ennobleth all things a living dog is better then a dead Lion to be alive to God when others are dead in sin what a great priviledge is that 3. Deal with Christ about it Come to him he purchased it by his death John 6.51 This is my flesh which I have given for the life of the World To God in sacrifice to us for food Look upon him as one that is possessed of the fulness of the Spirit to work it in all those that come to God by him Heb. 7.25 He is able to save to the uttermost all those that come to God by him for he liveth for ever to make intercession for them That is penitent believers for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit John 5.40 Ye will not come to me that ye may have life If you have a pressing need why should you keep away from him That 's his Quarrel against us that we will not make use of him for this benefit He is best pleased when we have most of it John 10.10 I am come that they might have life and have it more abundantly He would have us not only living Christians but lively He hath appointed Ordinances to convey it to us The word Isa. 55.3 Hear and your Souls shall shall live The Sacraments Psa. 22.26 The meek shall eat and be satisfied they shall praise the Lord that seek him your heart shall live for ever Prayer that we cry earnestly and express our desires of this benefit Psa. 36.9 For with thee is the fountain of life in thy light shall we see light David often calleth upon God as the God of his life Well when we go to God he remitteth us to Christ Christ to the Spirit and the Spirit to the Ordinances there we should observe his drawings and obey his sanctifying motions when he saith Arise from the dead and Christ shall give thee light Eph. 5.14 When more awakned than at another time 4 When we have this life let us Improve it and act grace in all holy obedience unto God Eph. 5.25 If we live in the Spirit let us walk in the Spirit If partakers of the new life of grace we must shew it in our conversations for newness of heart is seen in newness of life USE 3. is to put us upon self reflection and self examination Have we a new life communicated to us 1. If it be so then there is a great change wrought in us 'T is said of Christ he was dead and is alive Rev. 1.18 To him we are conformed Luke 15.24 This my Son was dead and is alive again he was lost and is found So Eph. 2.1 You that were sometimes dead in trespasses and sins yet now hath he quickned Surely when a man is translated from death to life that should be a sensible change as if another Soul dwelt in the same body he is another man to God hath holy breathings after him delights frequently to converse with him in prayer Acts 9.11 Arise and go into the street called straight and enquire in the house of Judas for one Saul of Tarsus for behold he prayeth And Zach. 12.10 I will pour upon the house of David and the inhabitants of Jerusalem the Spirit of grace and supplication He hath a child-like love to God as a Father Gal. 4 6. And because ye are Sons he hath sent forth the Spirit of his Son into your heart crying Abba Father Have a Child-like reverence to him Eph. 5.1 Be ye followers of God as dear Children Illustrate it by that Jer. 35.6 When they set pots of Wine before them to drink we dare not Jonadab our Father commanded us saying ye shall drink no Wine And a Child-like dependance upon him Matth. 6.32 Your Heavenly Father knoweth that ye have need of all these things A Child-like hope from him 1 Pet. 1.3 Who hath begotten us to a lively hope by the resurrection of Jesus Christ from the dead Zeal for him 2 Cor. 5.10 Knowing the terrour of the Lord we perswade men He is another man to his neighbour he carrieth it justly and righteously to all both as to person name and estate and this not by compulsion of conscience but inclination of heart which the Scripture expresseth by loving our neighbour as our selves seeking their good as our own