under Gods hand to bee sonnes you are sonnes by Creation already offer thy selfe to be of his family for the time to come and God will give a sweet report to thy soule Stand not out at the staves end Thou art our Father Lord. If you have a purpose to live in firme the Divell is your father and not God you are of your father the Divell but if wee bee willing to submit wee may say Doubtlesse thou art our Father We are the clay thou art the potter Heere is a resignation of themselves to God in this tearme thou art the potter we are the clay Indeed we are but earthen vessells the best of us in regard of the bodily life we have and we are at the liberty of God to dispose of as he pleaseth So before he comes to put forth this prayer to God he useth this resignation of themselves into the hand of God we are as clay in thy hands Lord dispose of us as thou wilt Let us remember this when we come to pray to God use all meanes of abasement that can be lay aside all tearmes other then abasing tearmes wee are the clay and as Iob saith I abhorre my selfe in dust and ashes So the Saints have done in all times I am not worthy to bee called thy sonne and I am lesse then the least of thy mercies Let us lay aside proud and lofty tearmes and cast downe our crownes at the foot of Christ as the Saints in Revel 4. cast downe all our excellencies let us have no thought of outward excellencies of beautie or strength or riches or high dignity when we come to God wee must come with low thoughts to the high God can the creature be too low in his presence And then come with resignation wee are the clay thou art the potter doe with us as thou wilt if thou dash us in peeces as a potters vessell thou maist doe it that is the way to escape That is well committed that is committed into Gods hand some men shift by their wits and will not trust God with their health and strength they bee double minded as Saint Iames saith they will have two strings to their bow if lawfull meanes will not serve unlawfull shall No but wee must commit our selves to God as to a faithfull Creator and then see what hee will doe then it stands with his honour hee will looke to the lowlie I am the clay thou art the potter heere I am doe as thou wilt as David saith it is a blessed estate thus to resigne our selves into Gods hands If the Divell and Reprobates could bee brought to this they should never come there where they are in terrours of conscience Let us labour to practise this dutie Lord I commit to thy hands my body and soule I cast my selfe into thy bosome doe with mee as thou wilt Some that have stood out at the staves end with temptations many yeares have gotten comfort by this resignation VVe are the clay thou art the potter thou maist mold and break us as thou wilt The way now to escape the plague is not alltogether to use tricks of wit and policie though lawfull meanes must be used but labour to get into Christ and resigne our selves into Gods hand absolutely and say thus VVe are the clay c. Lord thou maist dash us if thou wilt as thou dost now many hundreds weekely thou maist dash us in that fashion if thou wilt Only we may have a desire that God would make our lives and health pretious to him that we may serve him as if we were now in Heaven and that we may have grace to make good use of all But if God have determined and decreed to take us away let us resigne our selves into his hands It is no matter though the body bee sowne in dishonour they shall be raised in honour wee are the clay he is the potter let him do what he will with our carkasses and bodies so he be mercifull to our soules These vessells of clay when they are turned to earth they shall be renewed of better stuffe like the glorious body of Christ then our soules and bodies shall be glorious by him that took a peece of flesh and clay for us O the humility of Christ we wonder that the soule should animate a peece of clay so excellent a thing as the soule is much more may we wonder that the Sonne of God should take a piece of flesh and clay upon him to take our nature of base earth to make us eternally glorious as himselfe Let it comfort us though God dash our clay in pieces as a Potter yet Christ that tooke our clay to the unity of his Person our nature being ingrafted into him hee will make our bodies eternall and everlasting as his owne glorious body Let us resigne our selves into Gods hands as the Church here Thou art the Potter and we are the clay and then wee shall never miscarry FINIS THE SPIRITVALL IUBILE In two Sermons By The late learned and reverend Divine RICH. SIBBS Doctor in Divinitie Mr. of Katherine Hall in Cambridge and sometimes Preacher at GRAYES-INNE JOHN 8.36 If the Sonne therefore shall make you free yee shall be free indeed GAL 5.1 Stand fast therefore in the liberty wherewith Christ hath made us free LONDON Printed by E. P. for Nicholas Bourne and Rapha Harford and are to be sold at the South entrance of the Royall Exchange and in Queens head Alley in Pater-Noster-Row at the gilt Bible 1638. THE SPIRITVALL IVBILE ROM 8.2 For the Law of the Spirit of Life in Christ Iesus hath made me free from the Law of sinne and of death THERE be foure things especially that trouble the peace of a Christian and indeed of any man in this world The first is sinne with the guilt of it binding them over to the wrath of God and the expectation of miserie a heavie bondage The second is besides the guilt of sinne the remainders of corruption with the conflict that accompanies them while we live in this world and that conflict must needes be tedious The third is the miseries of this life that accompanie alway both the guilt and remainders of sinne in this world we are condemned to a great deale of trouble here and this doth much exercise and perplex Gods children And then the shutting up of all death and damnation the thought of these things doth much disquiet and disturbe the peace of a Christians soule Now in this Epistle we have comfort against all these First for the guilt of sinne that binds us over to eternall judgement and the wrath of God we are freed by the obedience of Christ the second Adam as is excellently she well in the fifth Chapter And for the remainders of corruption that we conflict with in this world we are assisted against that by the Spirit of Christ for as by the obedience of Christ we are freed from the guilt so by the Spirit
Spirit be put upon him I answer Christ is both God and Man Christ as God gives the Spirit to his humane nature so hee communicates his Spirit the Spirit is his Spirit as well as the Fathers the Spirit proceeds from them both Christ as man receives the Spirit God the Father and the Son put the Spirit upon the man-hood of Christ so Christ both gives and receives the Spirit in diverse respects as God hee gives and sends the Spirit the spiration and breathing of the Spirit is from him as well as from the Father but as man he received the Spirit And this is the reason of it next under the Father Sonne and Holy Ghost Christ the mediator was to be the spring and originall of all comfort and good therefore Christs nature must not onely be sanctified and ordained by the Spirit but he must receive the Spirit to inrich it for whatsoever is wrought in the creature is by the Spirit whatsoever Christ did as man he did by the Spirit Christs humane nature therefore must be sanctified and have the Spirit put upon it God the Father the first person in Trinity and God the Son the second they worke not immediately but by the Holy Ghost the third person therefore whatsoever is wrought upon the creatâ—re it comes from the Holy Ghost immediately so Christ received the Holy Ghost as sent from the Father and the Son Now as the Holy Spirit is from the Father and the Son so he workes from the Father and the Son he sanctifieth and purifieth and doth all from the Father and the Son and knits us to the Father and the Son to the Son first and then to the Father therefore it is said The grace of our Lord Iesus Christ the love of God the Father and the Communion of the Holy Ghost because all the communion we have with God is by the Holy Ghost all the communion that Christ as man had with God was by the Holy Ghost and all the communion that God hath with us and wee with God is by the Holy Ghost for the Spirit is the bond of union betweene Christ and us and betweene God and us God communicates himselfe to us by his Spirit and we communicate with God by his Spirit God doth all in us by his Spirit and we doe all backe againe to â—od by the Spirit Because Christ as a Head as the second Adam was to be the root of all that are saved as the first Adam was the roote of all that are damned he was therefore to receive the Spirit and to have it put upon him in a more excellent and rich manner for wee must know that all things are first in Christ and then in us God chose him first and then he chose us God singled him out to be the Saviour the second Adam and he cals us in Christ. God justified Christ from our sinnes being our Surety taking our sinnes upon him we are justified because hee by his resurrection quit himselfe from the guilt of our sinnes as having paid the debt Christ is the first fruites of them that rise againe we rise againe because he is risen Christ first ascended we ascend in Christ. Christ is first loved we are loved in the Beloved Christ is first blessed we are blessed with all spirituall blessings in Iesus Chrest So whatsoever is in us we have it at the second hand we have the Spirit in us but he is first in Christ God hath put the Spirit in Christ as the spring as the second Adam as a publike person that should receive the Spirit for us all he is first in all things Christ must have the preheminence he hath the preheminence in all both before time in time and after time in election in whatsoever is done here in this world and in glorification all is first in Christ and then in us he is the elder Brother We must understanding this to give Christ his due honour and respect and to know whence we have all we have Therefore the Spirit is said here first to be put upon Christ. Wee have not the Holy Ghost immediately from God but we have him as sanctifying Christ first and then us and whatsoever the Holy Ghost doth in us he doth the same in Christ first and hee doth it in us because in Christ. Therefore in Iohn 14. Christ saith He shall take of mine whatsoever the Holy Ghost works in us hee takes of Christ first How is that Thus The Holy Ghost comforts us with reasons from Christ he dyed and hath reconciled us to God therefore now God is at peace with thee Here the Holy Ghost takes a ground of comfort from the death of Christ. When the Holy Ghost would raise a man up to holinesse of life he tels him Christ thy Saviour and Head is quickned and is now in Heaven therefore we ought to rise to holinesse of life If the Holy Ghost be to worke either comfort or grace or any thing he not onely doth the same thing that he did first in Christ but hee doth it in us by reasons from Christ by grounds fetched from Christ the Holy Ghost tells our soules that God loves Christ first and he loves us in Christ and that we are those that God gave Christ for that we are those that Christ makes intercession for in Heaven the Holy Ghost witnesseth to us the love of the Father and the Sonne and so hee fetcheth from Christ whatsoever he works And hence the worke of the Holy Ghost is distinguished from illusions and delusions that are nothing but franticke conceits of comfort that are groundlesse The Holy Ghost fetcheth all from Christ in his working and comfort and he makes Christ the patterne of all for whatsoever is in Christ the Holy Ghost which is the Spirit of Christ workes in us as it is in Christ. Therefore in Iohn 1.13 it is said of his fullnesse we receive grace for grace that is grace answerable to his grace There are three things that we receive answerable to Christ by the Spirit We receive grace that is the favour of God answerable to the favour God shewes his Son he loves his Son he is gratiously disposed to him and he loves us So grace habituall wee have grace in us answerable to the grace in Christ wee have love answerable to his love patience answerable to his Patience Obedience and Humility answerable to that in Christ the Spirit workes a conformity to Christ in all things Likewise in the third place the Spirit assures us of the same priviledges that issue from grace Christ is a Son the Spirit tells us wee are sons Christ is an heire the Spirit tells us wee are heires with Christ Christ is the King of Heaven and Earth the Spirit tells us that wee are Kings that his riches are ours thus wee have grace for grace both favour and grace in us and priviledges issuing from grace we have all as they are in Christ. Even
as in the first Adam we receive of his emptinesse curse for curse ill for ill for his blindnesse and rebellion wee are answerable wee are borne as hee was after his fall so in the second Adam by his Spirit we receive grace for grace Hence issues this that our state now in Christ is farre more excellent then our state in Adam was How doth it spring hence Thus Christ is God-Man his nature was sanctified by the Spirit hee was a more excellent person he gives and sends the Spirit Adam was onely a meere man and therefore his goodnesse could not be so derived to his posterity For how ever the Holy Ghost was in Adam yet the Holy Ghost did not so fill him he was not so in him as in Christ the Holy Ghost is in Christ in a more excellent manner for Christ being equall with God he gave the Holy Ghost the Holy Ghost comes from Christ as God now the second Adam being a more excellent person wee being in Christ the second Adam we are in a more excellent and in a more safe estate we have a better keeper of our happinesse then Adam he being a meere man he could not keepe his owne happinesse but lost himselfe and all his posterity though he were created after the Image of God yet being but a meere man hee shewed himselfe to be a man that is a changeable creature but Christ being God and man having his nature sanctified by the Spirit now our happinesse is in a better keeping for our grace hath a better spring the grace and sanctification wee have it is not in our owne keeping it distills into us answerable to our necessities but the spring is indeficient it never failes the spring is in Christ. So the favour that God beares us it is not first in us but it is first in Christ God loves him and then he loves us he gives him the Spirit and us in him Now Christ is the keeper both of the love of God towards us and the grace of God whatsoever is good he keeps all for us he receives all for himselfe and for us he receives not only the Spirit for himselfe but he receives it as Mediator as Head for we all of his fullnesse receive grace for grace he receives it as a fountaine to diffuse it I say this shewes us our happy and blessed condition in Jesus Christ that â—ow the grace and love of God and our happinesse and the grace whereby we are sanctified and fitted for it it is not in our owne keeping originally but in our head Christ Iesus These bee comfortable considerations and indeed the life and soule of a Christians life and comfort if we conceive them aright they will quicken us to obedience and wee shall know what the Gospell is To come to make some use of it I might observe this that none should take that office upon them to which they are not called of God nor qualified by his Spirit especially Ministers because Christ did not set upon his office till the Spirit was put upon him the Spirit must inable us and fit us for every thing but I leave that and come to that which concernes us all First then hath God put the Spirit upon Christ as the Evangelist saith in Ioh. 3.34 Hee whom God hath sent that is Christ hee speaketh the word of God For God gives him not the Spirit by measure God doth not stand measuring grace out to Christ but hee powers it out upon him full measure running over because he receives it not for himselfe alone but for us we receive the Spirit by measure Eph. 4.7 According to the measure of the gift of Christ Christ gives us all a measure of sanctifying knowledge and of every grace till wee grow to be a perfect man in Christ. Therefore it is called the first fruits of the Spirit as much as shall fit us for Heaven and grace sufficient though it be not that measure wee shall have hereafter or that wee would have here Christ had a full measure the fullnesse of a fountaine diffusive not onely abundance for himselfe but redundance and overflowing for the good of others hee being the head of the Church not onely a head of eminence but of influence to bestow and convey all grace in him to all his members proportionable to the service of every member therefore he received not the Spirit according to measure that is sparingly but it was showred upon him hee was filled and cloathed with the Holy Ghost Is it so Let us labour then to see whereto have supply in all our wants wee have a full treasury to goe to all treasure is hid in Christ for us what a comfort is this in any thing we want If wee want the favour of God goe to his beloved Christ desire God to love us in his Beloved and to accept us in his gracious Son in him whom he hath made his servant and annoynted with his Spirit for that purpose If we want particular graces goe to the well-head Christ consider of Christ now filled for us as it was in Aaron the oyle that was powred on Aarons head ran downe to his beard and to the skirts of his cloathing the meanest parts of his garment was bedewed with that oyle so the graces of Gods Spirit powred upon our head Christ our Aaron our high Priest runne downe upon us upon all ranckes of Christians even upon the skirts the weakest and the lowest Christians every one hath grace for grace we all partake of the oyle and annoynting of our spirituall Aaron our High Priest If wee want any thing therefore let us goe to him I can doe all saith S. Paul in Christ that strengtheneth me goe to him for patience for comfort for every thing because God hath put his Spirit upon him to supply all our wants he hath the oyle of gladnesse above his fellowes but for his fellowes Psal. 45. he hath the oyle of grace more then any but it is not onely for him but for us all Therefore let us have comfortable meditations of the fullnesse of Christ and make use of it all this is for me in Col. 2. S. Paul sets it out in him the fulnesse of the God-head dwells personally for that is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it followes after in him wee are compleate Wherefore is all the fullnesse that is in him to shew that in him we are compleate so in 1 Iohn 5.20 to shew how the spirits of the Apostles agree in this saith he wee know that the Sonne of God is come in the flesh and hath given us an understanding to know him that is true and we are in him that is true even in his Sonne Iesus Christ This is true God and eternall life Christ is true God and eternall life for us all for our comfort We know that the Sonne of God is come and hath given us an understanding c. Little
of his when he rose againe in his resurrection the acquittance from our sinnes was sealed thereby we know that the debt is paid because he rose againe let us see an acquittance of all in the resurrection And if we thinke of the glory that God hath reserved for us thinke of it in Christ see Christ glorious first and we in him See Christ at the right hand of God and wee in him carry Christ along with us in our contemplations We are quickned with Christ Christ takes away all the deaths J spake of before Christ by his resurrection tooke away the death of sentence he rose againe for our justification so that now there is no condemnation to them that are in Christ. So againe in regard of that deadly disposition that is in us Christ quickens us in regard of that by infusing grace by his Spirit for Christ is an universall principle of all life Now Christ by his death pacifying his Father obteined the Spirit and by that Spirit which he infuseth as a principle of life he more and more quickens our nature and makes it better and better till it be perfect in Heaven As Adam was a principle of death and the more we live in the state of nature the worse we are til we come to hel So when we are in Christ the Spirit sanctifies us more and more till he have brought us to perfection And as we are quickned from the death of sentence and of disposâ—tion so we are quickned in regard of that hope of glory that we have For now in Christ we are in Heaven already and though there come bodily death betweene yet notwithstanding that is but a fitting us for glory the body is but fitted and molded in the grave for glory This very consideration will quicken a man in death my head is in Heaven above water therefore the body shall not bee long under water And Faith makes that that is to come present and affects the soule comfortably Christ is in Heaven already and J am there in Christ and J shall be there as verily as he is there I am there de jure de facto I shall be there in these considerations Christ quickens us Therefore saith St. Peter Blessed be God the Father of our Lord Iesus Christ who hath begotten us againe through the resurrection of Christ from the dead to a lively hope of an inheritance immortall c. We are begotten againe to this inheritance by the resurrection of Christ who is risen againe to quicken himselfe and all his The consideration of this should affect us as it did Saint Peter to blesse God Now all this quickning power ariseth from our union with Christ we must have a beeing in Christ before we can have comfort by death with him or by rising with him Our union with Christ springs from faith faith is cherished by the Sacrament the Word and Sacrament beget faith faith unites us to Christ union with Christ makes us partake of his death and the benefits of it and of his resurrection and ascention to glory therefore the more we attend upon this ordinance of the Word and the seale of the Word the Sacrament the more our faith is increased for God invites us to communion and fellowship with Christ and all his benefits and favours and the more wee find faith assured of Christ the more union and fellowship wee have with Christ and the more wee seele that the more Christ is a quickning Spirit quickning us with the life of grace here and the hope of Glory afterward Therefore let us comfortably attend upon the ordinance of God sanctified for this purpose to strengthen this our union with Christ. FINIS THE FRVITFVLL LABOVR FOR Eternall Foode In two Sermons By the late Reverend and Learned Divine RICHARD SIDS Doctor in Divinity Master of Katherine Hall in Cambridge and sometimes Preacher at Grayes-Inne ESAY 55.2 Why doe you spend money for that which is not Bread and your labour for that which satisfieth not Hearken diligently unto mee and eate yee that which is good and let your soule delight it selfe in fatnesse JOHN 6.55 For my flesh is meate indeed and my blood is drink indeed LONDON Printed by G.M. for Nicholas Bourne and Rapha Harford 1639. THE FRVITFVLL LABOVR FOR Eternall Food IOHN 6.27 Labour not for the meate that perisheth but for the meate that indureth to everlasting life which the Sonne of man shall give you for him hath God the Father Sealed OUr blessed Saviour was mighty in word and deed witnesse what he did what he taught and both in this Chapter What he did hee fed many with a few loaves he came over the water without any helpe What he taught witnesse from this part of the Chapter to the end The words are part of an Answer of our blessed Saviour to his hypocriticall followers that followed him for the Loaves and not for any confirmation of their faith by his miracles for upon occasion of those two miracles mentioned in the former part of the Chapter they followed him and perceiving that hee was miraculously come over the water they began to aske him Rabbi how camest thou heere Our Saviour perceives that they meant to complement with him he sees with what hearts they came after him therefore as most befitting the Exigence of their state because they were hypocrites he answers not to their question but to their persons Verily verily yee seeke mee not because of the miracles but because yee eate of the loaves and were filled Labour not for the meate that perisheth c. The Verses together containe a Conviction and an Injunction or direction A Conviction and that is serious and loving Serious Verily verily I say unto you you seeke mee not because of the miracles but because yee eate of the loaves c. Hee convinceth them of their fault of their hypocrisie of their wicked and carnall aimes in holy businesse they come flattering of Christ but as hee was too holy to flatter so he was too wise to be flattered hee deales therefore directly with them thoroughly convinceth them of their hypocrisie and corrupt aimes in following after him We are all naturally prone to these carnall ends in holy actions we must take heed with what mindes with what hearts we come before God whose eyes are brighter then the Sun who regards not so much what we doe as with what mindes we doe it As his conviction is Serious so it is Loving for with the conviction or reproofe followes the injunction or direction Labour not for the meate that perisheth In the Injunction there are two things First he shewes them what they should not follow he takes them off from labouring after the meate that perisheth And then secondly hee instructs them in what they should follow what they should seeke after But labour for the meate that indureth to everlasting life c. There are Arguments in both In the first there is an Argument disswasive and
God Because as there is a great deale of Atheisme in regard of God so there is much dead flesh in regard of men Who is so pitifull of our brethren round about as he ought We had need to stirre up our selves the danger is present we are beset round about yet who is stirred up to earnest prayer we want bowells of compassion Those that have hearts compassionate it is a signe that God intends good to them but of the most we may take up this complaint we are dead-hearted in regard of our sinnes against God and in regard of the contagion among us A man may see it by mens discourses there is inquirie how the sicknesse spreads how many dies but men doe not labour with God to make their accounts even with him nor we are not compassionate to men for that would bee a meanes to stirre and to rouze us up to lay hold of God to stay his hand out of love and pitie and compassion to our brethren which are our flesh though it should never seize on us I say I feare this complaint is too justly on many of us I beseech you let us labour to amend it as wee tender our owne salvation perhaps that wee doe not regard so much we shall ere long but then as wee tender the health of our bodies which wee preferre before our soules let us humble our selves more then ordinarie now Some divells are not driven out but by prayer and fasting so some judgements they will not away without prayer and fasting not onely publique but private fasting and prayer Sometimes there must be more then ordinary humiliation for some sinnes for some kinde of temptations there must be prayer and fasting for some maladies prayer and fasting and more then ordinary stirring and rouzing up of our selves to lay hold upon God God will not be held with ordinary humiliation that will not doe it but there must be a resolution against and a hatred of all sinne and to please God in all things We must doe it with extraordinary humiliation now because the judgement is extraordinary There is ordinary humiliation and extraordinary as there are ordinary feasts and extraordinary so there is ordinary humiliation for daily trespasses but in extraordinary judgements extraordinary fasting and humiliation As there is ordinary washing daily but there is washing and scouring at good times God calls for extraordinary humiliation now not onely prayers but stirring and rouzing up of our selves We should apprehend the danger as seizing on our selves this night it may seize upon us for ought we know It should affect us and make us stirre up our selves This is the way to hold God by prayer and if we hold him he will hold the destroying Angell he hath all creatures at his command Thus you see how we should confesse the sins of our persons the sins of our good actions our want of calling upon God There is none that calls upon thy Name that stirres up himselfe to take hold of thee Thus farre proceed the branches of their sinfull disposition in those times Now he complaines likewise of the judgements of God Wee all fade as a leafe Our iniquities as the winde have taken us away Thou hast hid thy face And we are consumed because of our iniquities The complaint hath these foure branches a little of each We all fade as a leafe Wicked men are as leaves and worse they are as chaffe Godly men because they have a consistence and are rooted in Christ and set in a good soile they are trees of righteousnesse But godly men in the state of their nature and in regard of this life they are as leaves wicked men are as leaves every way and as chaffe which the winde bloweth away as we shall see afterwards We all fade as a leafe He meanes first in regard of ceremoniall performances that were without vigour and spirit of true devotion There was no spirit in their Legall performances they were dead emptie things therefore when judgement came they were as leaves So an idle carelesse hearer when judgement comes all is as leaves when conscience nips him as his atheisticall heart will doe ere long then he is as a leafe all fades away The Jewes when they were in trouble all their Legall performances faded they were all as a leafe So is it true in regard of mortality the vanity of health and strength wee all as a leafe fade away when Gods judgements come to nip us Men are as leaves as the leaves now in autumne fall and there is a new generation in the spring and then they fall away and a new generation comes againe so it is with men some are blowne off and some come on againe Wee all fade as a leafe not to be large in the point At this time we are all as leaves in this Citie now there is a kinde of wind that nips a world of men many hundreds in the head It is an autumne winde that nips the leaves our autumne winde with us is before the time a kinde of autumne winde in the spring in summer that nips the leaves and takes away the vigour of health And so as I said for all idle performances that have not a foundation in substantiall piety they are all as leaves when trouble of conscience comes they are as Adams figleaves when God comes to search and examine they all fall off both in respect of our performances and in respect of our lives wee are all as leaves when God comes in judgement this is one part of the complaint We are all as leaves the like we have of Moses the man of God Psal. 90. when God blowes upon us with the winde of his displeasure we fall off as leaves Then another expression is Our iniquities as the winde have taken us away As chaffe or things that have no solidity in them are blowne away with a puffe of winde so it is with a man if he be not a Christian set into and gathered unto Christ. By the fall we all fell from God and were scattered from him sinne blew the Angels out of Heaven it blew Adam out of Paradice and now Christ the second Adam gathers us to him againe by his Word and Spirit and so we have a solid and eternall being in him But out of Christ our iniquities as a winde and Gods judgements blow us all away first or last Wicked men settle on their dregs a great while but when Gods judgement comes it blowes them in this world to this part and that part oft-times when it pleaseth him to exercise his outward judgements but if he doe not blow them away here he will give them a blast that shall send them to hell their center Out of Christ there is no solidity no consistence or being for any man therefore when Gods judgement comes it blowes them away in this world and at the houre of death sends them to hell this is the state of
and to have societie with the Devill and his Angels in hell and that forever and for ever Thou maist perhaps make â—light of the service of sinne because thou hast the present baits to delight thee but thou shouldst regard death Thou maist neglect death but then regard eternall death This word Eternall it is a heavy word Eternall separation from all good and eternall communion with the Devill and his Angels and for the wrath of God to seize on thy soule eternally world without end me thinkes men should not set light by that Therefore considering that this is our estate by nature we are all slaves to sinne and death let us labour to get out of this cursed estate by all meanes which is by The Law of the Spirit of life in Christ Iesus Now I come to speake of our freedome The Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne and death This is good news indeed to heare of freedome good newes to the Israelites to heare of freedome out of Egypt and for the Jewes to heare of Cyrus Proclamation for their freedome out of Babylon Freedome out of bondage is a sweet message Here we have such a message of spirituall freedome from other manner of enemies then those were The yeare of Jubile it was a comfortable yeare to servants that were kept in and were much vexed with their bondage when the yeare of Jubile came they were all freed therefore there was great expectation of the yeare of Jubile Here we have a spirituall Jubile a manumission and freedome from the bondage we are in by nature The Spirit of life in Christ makes us free from the Law of sinne and death There is life in Christ opposite to death in us there is a Spirit of life in Christ and a Law of the Spirit of life in Christ opposite to the law of sinne and of death in us So that this is our happinesse while we live here oh it is the blessednesse of men to make use of it while they have time and space and grace to repent and to cleave to Christ that whatsoever ill we are under by nature we may have full supply in Christ for all the breaches that came by the first Adam There came the wrath of God the corruption of our nature terrours of conscience death and damnation all these followed the sinne and breach of the first Adam all these are made up in the second He hath freed us from all the ill wee received from the first Adam and that we have added our selves for we make our selves worse then we come from Adam by our voluntary and daily transgressions but wee are freed from all by the Law of the Spirit of life in Christ Iesus How comes this freedome There can no freedome be without satisfaction to divine Justice For why are we under sinne God gives us up to sinne why are we under death God gives us up to death Why are we under Satans government he is Gods executioner Gods serjeant he gives us up to him here because we offend him Why are we under damnation and wrath because God is offended All our slavery comes originally from God however it be sinfull in regard of Satan that keepes us yet the power whereby he keepes us is good for he doth it from God His will is alwayes naught but his power is alwayes lawfull therefore the power whereby the Devill keepes us if wee looke up to God under whom the power is it is a lawfull power for God hath a hand in giving us up to finne it is a judiciall giving up and then by lusts and â—inne to Satan and death and damnation So if we speake of freedome wee must not begin with the executioner the wrath of God must be satisfied God must be one with us so as his Justice must have contentment Satisfaction must be with the glory of his Justice as well as of his Mercie his Attributes must have full content one must not be destroyed to satisfie another hee must so be mercifull in freeing us as that content must be given to his Justice that it complaine not of any losse Now reconciliation alway supposeth satisfaction it is founded upon it And satisfaction for sinne it must be in that nature that hath sinned now man of himselfe could not satisfie divine Justice being a finite person therefore God the second Person became man that in our nature hee might satisfie Gods wrath for us and so free us by giving payment to his divine Justice The death of Christ God-man is the price of our liberty and freedome But why doth the Apostle speake here of a Law of the Spirit of life in Christ which frees us but here is no mention of satisfaction by death Oh but death is the foundation of all as we shall see afterwards To unfold the point therefore because it is a speciall point and the words need unfolding Here it is said there is life in Christ. A Spirit of life in Christ. and a Law of a Spirit of life in Christ. There is life in Christ not onely as God for so indeed he is life God his life is himselfe for life is the being of a thing and the actions and moving and vigour and operations of a thing answerable to that being So the life of God is his being As I live saith the Lord that is as I am God I will not the death of a sinner Now Christ hath life in him as God as the Father hath but that is not especially here meant There is life in Christ as God-man as Mediator Now this life is that life which is originally from the God-head indeed it is but the God-heads quickening and giving life to the man-hood in Christ the Spirit quickning and sanctifying the man-hood And we have no comfort by the life of God as it is in Gods life alone severed for alas what communion have wee with God without a Mediator but our comfort is this that God who is the fountaine of life he became man and having satisfied Gods Justice he conveyes life to us he is our head hee hath life in himselfe as God to impart spirituall life to all his members so there is life in Christ as Mediator And there is a Spirit of life that life it is a working life for spirit is an emphaticall word spirit added to a thing increased the thing Againe he saith the Law of the Spirit of life Law is a commanding thing to shew that the life in Christ it is a commanding life it countermands all opposite lives whatsoever of sinne and death and this Law is a countermand to all other Lawes the Law of the Spirit of life frees us from all other Lawes So here is life the Spirit of life and the Law of the Spirit of life all words of strong signification But for the cleare understanding of this sweet and comfortable point First
Justice for them and by the Spirit of life hath quickned that dead body of his that was surety for us himselfe we may well say Who shall lay any thing to our charge he that is our surety is dead dead nay risen againe nay ascended and sits at the right hand of God Therefore now the conscience of any Christian may make that interrogation and bold demand there it may stand out any that dares to oppose the peace of his conscience now that he may say who is it it is God-man that dyed it is Christ that dyed in our nature and hath raised that nature of ours againe and is at the right hand of God who shall lay any thing to our charge The Spirit of life in Christ quickning him hath quickned us together with him so that now we may boldly demand we are freed from our sinnes because our surety is free from all All this was for our good what Christ did it was not for himselfe but for us and in his birth and life and death and resurrection we must consider him as a publicke person and so goe along with all that hee did as a publicke person Whatsoever may be terrible to us we must looke upon it first in Christ. If we looke upon the corruption and defilement in our nature looke upon the pure nature of Christ his nature was sanctified in his birth and he is a publicke person therefore this is for me and though I be defiled in my owne nature and carry the remainders of corruption about me yet the Spirit of life in Christ sanctified his nature and there is more sanctity in him then there can be sinne in me When we looke upon our sinnes let us not so much looke upon them in our consciences as in our surety Christ. When wee looke upon death looke not upon it in our selves in its owne visage but as it is in Christ undergone and conquered for the power of the Spirit of life in Christ overcame death in himselfe first and for us and will overcome in us in time When the wrath of God is on our consciences looke not upon it as it is in our selves but as undergone by Christ and as Christ by the Spirit of life now in him is raised up not from death alone but from all terrours My God my God why hast thou forsaken me See Christ by the Spirit of life quickened from all not onely bare naturall death but from all enemies thou needest to feare from the Law it is nayled to his Crosse hee now triumphs over it and from sinne hee was a Sacrifice for it and from the wrath of God he hath satisfied it or else he had not come out of his grave So whatsoever is terrible look on it in Christ first see a full discharge of all that may affright thy conscience and trouble thy peace any way See him in his death dying for every man that will beleeve Consider him in his resurrection as a publicke person not rising himselfe alone but for all us therefore is 1 Pet. 1. There is an excellent place Blessed be God the Father of our Lord Iesus Christ who hath begotten us againe to a lively hope by the resurrection of Iesus Christ to an inheritance immortall undefiled c. and so goe along with him to his Ascension and see our selves sitting with him in heavenly places as Saint Paul speakes oh this is a sweet meditation of Christ to see our selves in him in all the passages of his birth and life and death and resurrection and ascension to glory in heaven for all that he did was as a publicke person as the second Adam But now before the Spirit of life in Christ come to free me I and Christ must be one there must be an union betweene me and Christ I must be a member of Christ mysticall For as Christ quickened his owne body every joynt when it was dead because it was his body so he quickens his mysticall body every member of it but I must be a member first I must not be my selfe severed from Christ. Therefore the Law of the Spirit of life which is in Christ the first thing it doth next to impetration and obtaining of happinesse it workes application for these two goe together impetration and application Christ by his death obtained all good and by his resurrection hee declared it but there must be an application to me Now this Spirit of life which is in Christ which quickened him and raised him up and all for my good must apply this to me The grace of application it is faith therefore this must be wrought in the next place How doth the Law of the Spirit of life free me because first it freed Christ therefore me but that is not enough except there be application Therefore the Law of the Spirit of life workes faith in me to knit me to Christ to make me beleeve that all that hee hath done is mine and the same power that raised Christ from the dead workes the power of faith and application For wee must not thinke that it is an easie thing for a carnall man to beleeve to goe out of himselfe that it is salvation enough to have salvation by the obedience of another man No both in the Ephesians and Colossians in divers places it is S. Pauls phrase that the same power that raised Christ from the dead must raise our hearts and worke faith in them For as the good things that faith layes hold on are wondrous good things even above admiration almost that poore flesh and blood a piece of earth should be an heire of heaven a member of Christ that it should be above Angels in dignity as the things are superexcellent things even above admiration in a manner so the grace that beleeves these things it is a strange and excellent and admirable grace that is faith Therefore faith must be wrought by the Law of the Spirit of Christ by the ministery of the Gospell This is the grace of application when a man goes out of himselfe when he sees himselfe first in bondage to his corruptions to Satan and to death and then sees the excellent way that God hath wrought in Christ to bring him out of that cursed estate then hee hath by the Spirit of life faith wrought in him And indeed the same power and Spirit that quickened Christ from the dead must quicken our hearts to beleeve in Christ. It is a miracle to bring the heart of man to beleeve Wee thinke it an easie matter to beleeve indeed it is an easie matter to presume to have a conceite but for the soule in the time of temptation and in the houre of death for the guilty soule to goe out of it selfe and cast it selfe upon the mercy of God who is justly offended and to beleeve that the obedience of Christ is mine as verily as if I had obeyed my selfe here must be a strong
downe the glorious condition of the Church in this world in part yet the desire of the Church rests not in any condition here therefore it is carried to the consummation and perfection of all There shall be a kind of new world at the conversion of the Iewes but when the Church is under that blessed condition yet it is under desires still of farther perfection till an end be made of all things Therefore this saying here Come hath reference to the future state of the Church All the desires of the Church are restles till the consummation of all things in the latter comming of Christ. It carries all before it in a desire Come Lord therefore to call the Iewes Come Lord to confound Antichrist which must be before that for the Iewes wil never come in till the scandal of Idolatry be removed when all this is fulfilled then come Lord to make an end of this sinful world As it is with a river it carryes all before it till it discharge it selfe into the Ocean where it is swallowed up so it is with the desires of a Christian they carry all in the meane time between heaven and them in a streame and never rest â—â—ll they be swallowed in heaven it selfe and â—â—e second comming of Christ to finish 〈…〉 s and then is the period of all happinesse and â—he accomplishment of all promises when Christ shall come to be glorious in his Saints The words they are as it wâ—re â—n eccho aâ— answere backe againe of the Bride the Spouse of Christ unto his promise of his comming which he makes twise in this Chapter in ver 7. Behold I come quickly and in ver 12. Behold I come quickly and he comes not empty handed My rewardâ— is with me Now the Church here ecchoes backe againe Christ saith I come and the Spirit and the Bride say come The words containe the most heavenly desire that can be of the most excellent personage in this world the Queene the Bride of Christ and it is a desire to the most excellent person absolutely Christ himselfe a desire of his comming and it is stirred up by the most excellent Spirit the holy Spirit of God for the meaning of the words is this The Spirit and the Bride say Come not as distinct and severed but the Bride by the Spirit saith Come the Holy Ghost in the Bride as it is Rom. 8.26 Wee know not what to pray but the Spirit makes intercession How is that The Spirit makes intercession by making us make intercession for what Christ doth the Spirit causeth us to do for there is one Spirit in Christ and us So the Bride by the motion of the holy and blessed Spirit say Come The order of our discourse upon these words shall be this First to speake of the person wishing and her condition The Bride And then of the desire of this excellent personage the Bride And then of the mooving cause that stirres up the Bride to desire the comming of Christ First for the person the Bride The Church is sometime compared to a woman for weakenesse sometimes to a wife for faithfulnesse to her Husband and Christ sometimes to a Bride because she is contracted to Christ in this world sometimes to a mother for her fruitfulnesse sometimes to a Virgin for her chastity here to a Bride because this life is but the time of Contract but the consummation of the marriage shall be in heaven Now this contract between the Church and Christ and betweene every particular soule and Christ for both are the bride of Christ. Even as it is the same soule that is in the little finger and in all the whole body the same soule enlivens both so it is the same Spirit in the Bride in generall and in every particular Christian therfore the Bride is both every particular Christian the whole Church Now the contract that is made betweene the soule and between the Church Christ it is by the Spirit of God which knits the soule to Christ and Christ to the soule And for this end that Christ might be a Husband and contract this Bride to himselfe in our nature he married our nature that he might marry our persons There is a three-fold degree of union An union of Nature An union of Grace An union of Glory The union of nature was then Christ tooke our nature upon him The union of grace is when we take his nature when wee partake of the divine nature The union of glory is when we shall all be in heaven The first is for the second and the second for the third Christ became bone of our bone in nature that we might be bone of his bone with him in grace and so perfectly one with him in glory We see the Bride that is the Person Here I might take occasion to speak of the sweet comfort that issues from this that the second Person in the Trinity should dignifie us so much as to take us to unity with and contract us to himselfe but I will not speak much of this point having spoken more at large of it out of the Canticles If marriage be honorable what is this marriage and contract which is indeed the patterne of all other others are but shadowes to this Hence comes the sweet security peace of the Church from this contract between Christ and it for all our debts are discharged by this he tooke upon him our sins And then the Church hath interest in him and all his in this contract and marriage which is to be consummate all that he is hath is the Churches All is yours because you are Christs What a large comfort is this if we had hearts to consider of it and to improove it his grace serves for the Church Of his fulnesse wee receive grace for grace So wee may say of all the priviledges that Christ hath they are first in him and then in the Church the Church shines in his beames And as it is matter of wondrous comfort so it is likewise matter of more speciall comfort in case of infirmities The Church is a woman therefore the weaker vessell Now God that bids us beare with the woman as the weaker vessell to honour her with the honour of gentle usage for that honor is meant he that teacheth man his duty will he not performe it himselfe to beare with his Church as the weaker vessell Especially when it is the condition of the marriage Hosea 2. I will marry thee to me in mercy wee may clayme mercy as a part of our dowry by Christ pardoning mercy forbearing pittying mercy we make not use of this comfort when we are discouraged But this teacheth us likewise how to carry our selves to Christ as we should doe chastly to take heed how we judge of things we must keep our judgements chast A Christian hath not liberty to ryot in his opinion to run at randome to see what 〈◊〉
well as living 2 117. Divell Carnall men better then the Divell would have them 2 11. Diligence Diligence how stirred up 1 254. E Enemies How farre God suffers the Enemies of his children to prevaile 2 75. See Against Eternity Eternity of misery should deterre us from sin 2 30. Everlasting life What meant by meate that indures to Everlasting life 1 175. Excellent See Necessity F Face Face of God what 1 322. Conflict of faith when God hides his Face 1 323. Godâ— Face how to be sought 1 324. Fade Men Fade as leaves how 1 315. Failing How to make use of Christ in our Failings 1 49. Faith How Faith doth that which Christ doth 2 45. To get into Christ by Faith why 2 175. Faith drawes neere to God 2 137. Father The consideration that God is our Father what it should work 1 326. Fathers who meant by them 2 223. When we die wee are put to our Fathers 2 224. Feed Food Christ and his benefits why called Food 1 176. Difference of spirituall and corporall Food 1 182. How to know we have Fed on Christ 1 188. Motives to Feed on Christ 1 197. Formality Formality in religion a forerunner of judgements 1 121. Freedome Freedome acceptable 2 31. Freedome from all ill by Christ how 2 32. Freedome double 2 46. See Violence Full. Christianity a Full state 1 232 G Generality Generality in sin no plea 1 98. Generality of sin a forerunner of judgement 1 120. Generation Generation what 2 171. An eternall Generation to be made sure 2 173. Every man hath his particular Generation 2 175. To observe the Generation we live in why 2 176. To take benefit by the good in our Generation 2 178. Not to be tainted with the sins of the Generation 2 180. Wee should labour to make the Generation we live in good 2 182. God God is with his children how 2 69. Ground of Gods presence with his children 2 72. How to know God is with us 2 87. What course to take that God may be with us 2 90. To goe from God what 2 144 See Prayer Godly Difference betweene the Godly and others 1 96. Good There is Good in our actions though they be defiled 1 300. We are advanced to the greatest Good by Christ 2 56 See Generation Gospell Difference of giving the Law and the Gospell 1 69. Gospell why disesteemed 1 266. Spirit effectuall in the Gospell 1 267. Guilty The best men Guilty of the sins of the times 1 291. H Happy The judgement of the world who are Happy 2 18. Heaven The Church the Kingdome of Heaven 1 326. Threefold signification of the Kingdome of Heaven Ibid. Why grace and the meanes of grace are called the Kingdome of Heaven 1 229. Help Helps to doe Gods will 2 197. See Outward Hide God sometimes Hides himselfe 2 86. Hold. We must stirre up our selves to lay Hold on God 1 308. Hopefull See Violence Horse Wicked men compared to Horses 1 110. Humility Humiliation Grounds of Humiliation 1 16 320. Humility why to bee laboured for 1 73. Humiliation necessary 1 281. Kinds of Humiliation 1 282. Helps to Humiliation 1 283. Verball Humiliation 1 287. Humiliation extraordinary 1 314. J Idolatry Idolatry the ground of it 1 47. Image Image of God defaced by sin 1 112. Importunate Why to be Importunate with God 1 310. Imitation Imitation of holy men needfull 2 210. To take heed whom wee Imitate 2 125 231. Impregnable The estate of a Christian Impregnable 2 78. Indeavour Difference betweene Indeavours of Christians and others 1 256. See Successe Infirmities Infirmities should not discourage us 2 85. Innocencie In what case to stand on our Innocencie 1 303. Iudgement Iudging What meant by Iudgement 1 63 113. Iudgements of God how spoken of amisse 1 85. How to speake aright of Gods Iudgements 1 87. God offended when wee repent not by his Iudgements 1 88. Neglect of selfe Iudging the cause of misery 1 101. After long patience God sends Iudgements 1 117. Iudgements comming how knowne Ibid. Sin to be looked to in Iudgements 1 318. Iustice See Sin K Kingdome What things are in a Kingdome 1 231. Excellency of Christs Kingdome 1 268. See Heaven L Labour Labour for earthly things when immoderate 1 173. To Labour for Christ as food 1 216. Labour distinguisheth Christians from others 1 219. Language Language of Scripture savoury 2 165. Law Law what 2 5. See Gospell Sin Leprosie Sin a Leprosie 1 294. Life Life what 1 141. Life spirituall whence 1 142. Life in Christ how 2 34. To serve God in the time of Life 2 184. Long Life not to bee looked for 2 217. Not to repine if God give us Life 2 218. Lie Grand Lie in the Church of Rome 2 191. Love Christ Loved of God how 1 22. Decay in our Love a forerunner of judgement 1 127. Lust. Comfort against rebellion of Lusts 2 51. M Marriage Comfort by our Marriage with Christ 2 103. Meanes Greatnesse of sinning against Meanes 2 179. Mourne To Mourne for the sins of the times 1 130. N Name Gods children leave a good Name behind them 2 164. Nature Things made use of in Scripture from Nature 1 116. To see what we are by Nature 1 150. Naturall parts how to bee used 1 153. Every one tainted by Nature 1 293. In actuall sins to see the corruption of Nature 1 298. Neare God Neare us how 2 145. How wee are Neare to God 2 146. Necessity Necessity of what we pray for 1 309. Newters Newters hatefull to Christ 1 247. O Obedient The Spirit given to the Obedient 1 58 Offices Offices of Christ in what order performed 1 36. Old God can convert Old sinners 1 154. Opposition Grace increased by Opposition 1 260. Outward Outward service alone not accepted 1 310. Outward helps to doe Gods will 2 194. P Patience See Iudgement Peace Foure things trouble a Christians Peace 2 1. Perish Meat that Perisheth what 1 167. Not to gaine things that Perish with the losse of our soules 1 170. Plague Sin worse then the Plague 1 297. Popery To be thankfull for freedome from Popery 1 266. Popery opposeth preaching why 1 270. Pâ—â—er Power of Christ to give himselfe and his benefits 1. 201. Prayer Prayer a meanes to obtaine the Spirit 1 61. Formes of Prayer usefull 1 278. Danger of neglecting Prayer 1 305. Prayer laies hold on God 1 307. To looke for answer of our Prayers 1 312. Resignation of our selves in Prayer 1 328. See Worship Preaching Grace wrought by Preaching 1 68 See Popery Precious See Violence Priestly Christs Priestly office the principall 1.37 Prerogatives How to use our Prerogatives 2 52. Principles Principle in a Christian double 1 302. Principles to be laid up 2 80. Promâ—seâ— Christ Promised in the Old Testament 1 3. Prophanenesse Prophanenesse whence it is 2 152. Providence To looke to the end of Gods Providence 2 135. Q Querie It is good to propound Queries to our selves
we receive by the Spirit Quest. Answ. Whence it is that our state in Christ is better then it was in Adam Vse To see whence our supply is In want of grace Ground of Idolatry To carry ourselves answerable to our riches To make use of Christ in our sailings How to know the Spirit is put on Christ for us The Spirit given more aboundantly sinoe Christs ascention How Christ gives the Spirit 1 In the ministry of the Word Gal. 3.2 2 In obedience 3 Prayer Object Answ. What meant by judgement here The word of God called judgement Sanctification judgement Grace wrought by preaching Christs mild carriage Difference betweene the giving of the law and Gospell To take heed of vaine glory Labour for humility Meaning of the words Parts of the words 1 Gods inquiry To enforce carâ— in our carriage Mat. 12.36 Ground of circumspect walking 2 The evidence Quest. Answ. Wee speake amisse of Gods judgements 1 In regard of God 2 In regard of others 3 In regard of our selves 1 When we â—â—rmure against God 2 Wheâ— we make 〈◊〉 use of his â—uâ—gements Isa 26.9 Vse To talke aright of Gods judgements Doct. When judâ—ements are threatned and we repent not God is offended Simile Conviction a helpe to repentancâ— Ier. 2.19 The hurt wee have by sinne Not to delay repentance Danger of deferring Late repentance seldome true Conscience after long sinning hardly admits comfort Benefits by timely repentance 1 The favour of God 2 Prevention of judgements 3 Turnes all to good Difference betweene godâ—y and others 1 Prayer of impenitent not heard Psal. 66.18 2 Feare in wicked men Doct. Generality is no plea. Man can reflect upon his actions Neglect of selfe judâ—ing cause oâ— misery How to use our understanding Hinderances of consideration 1 Rage of lusts 2 Too much worldly businesse 3 It is a hard thing 4 It presents an unwelcoâ—e spectacle Every man hath his course God judgeth by the course not by a step 1 They are eager 2 Desperate 3 Dangerously 1 Cor. 10 23. Sinne hath defaced the Image of God in man What meant by judgement Whaâ— meant by it here What meant by not knowing God shames the pride of men by the creatures God takes instruction out of the booke of nature into his booke Doct. After long patience God sends judgements Quest. Answ. Iudgements comming may be knowne 1 By comparing the sinnes with the judgement 2 When it hath ceazed on us in part 3 By example oâ— others Mat. 24.38 39. 4 Generall security Want of feare the root of it 5 The generalitie of sinne Particular sins fore-showing judgement 1 Injustice 2 Formality in Religion Persecution Vnfruitfulnesse Decay in our first love What to doe in dangerous times 1 Improove the time 2 Mâ—urne for the â—ins of the land 3 Be watchfull Store up comforts Tâ—e matter of the Epistle Dependance of the words Hee minds them of their former condition Why we should consider our â—ormer condition Man naturaâ—y dead Death what Life what Spirituall life whence Spiritual death 1 In disposition 2 Sentence 3 Execution Sinne it selfe a death Signes of spirituall death 1 Coldnesse 2 Vnlovelinesse 3 Loathsomenes 4 They are seperate from God and Gods people 5 Sencelesnesse Without speech Without sight Without taste Without bearing 6 Immooveable 7 Growes worse To know what we are by nature To avoid intimate society with carnall men Object Answ. Difference in naturall and spirituall death To use the naturall parts God hath given us God can raise old sinners The best men have some remainders of death Three degrees of men in the Church * Easter-day * See the Sermons upon Rom. 8.2 1 Pet. 1. Iohn 3.33 Reve. â—2 Mat. 11 28. Isa. 55.1 1 Cor. 15.58 Heb. 4. Occasion of the words 1 From the excellency of his ministry Luk. 10 23. 2 From the efficacie of his Ministery Doct. 1. The Church the Kingdome of Heaven Threefold signification of the Kingdome of Heaven 1 Heaven 2 State of grace 3 Meanes of grace 1 A ground of conviction 2 Of comfort Quest. Answ. Why grace and the meanes of it are called the Kingdome of Heaven Why the things of the Gospell are slighted Quest. Answ. Iohn 7.39 In a Kingdome there is 1 Freedome 2 Plenty 3 Glory Iohn 8.36 1 Cor. 2.15 Christiaenity a full state 1 Cor 3.21 Phil. 4.13 A state of glory 1 Iohn 4.4 Rom. 2.5 1 In regard of the multitude Luk. 12.1 Mat. 3.5 2 In regard of the affection 3 The persons which were 1 Sinners 2 Poore Luk. 7.12 3 Stranâ—ers Mat. 8.12 Mat. 20.16 Doct. The disposition of Christians eager and violent Ob. Answ. Grounds of this violence 1 Opposition Psal. 110. â— From the flesh Heb. 12.4 From the world From Satan God seemes an enemy Iob. 13.26 2 To difference true Christians from others Heb. 13.13 3 To set a higher price on this Kingdome 4 The excellencie of the things 5 The necessity Luke 13.24 Vse To judge of our estates by our violence Men violent for outward things Pro. 7.22 Heavenly things offer violence to us 2 Cor. 5.20 Ezek. 18.31 What violence may stand with wisedome 1 Cor 3.18 2 Cor. 5.13 Not to heed idle reproaches The dispositioÌ„ of true professors Mat. 12.30 1 King 18.21 Newters hatefull to Christ. Mat. 3.16 Act. 2.3 Exo. 32.19 Mat. â—6 69 70 Religion taketh not away but ordereth the affections The successe of this violence Doct. 1 The violent have promises Mat. 7.7 Rev. 3.19 21. Rev. 2.7 2 They have a victorious spirit 3 God hath set Heaven at this rate 4 The violent onely can prize it Ob. Answ. Freedome of grace inforceth violence Mat. 11.28 Mat. 5.3 6. Mat 11.19 Luke 7.29 30 Holy violence hopefull 1 Hope stirres up diligence 2 To use meanes constantly 3 To waite Christians indeavours successefull Difference betweene the indeavours of a Christian and 1 Enemies of the Gospell Acts 9 5. Psal. 2. Psal. 129.6 c 2 Worldly men Pro. 12.27 3 Sluggish Christians Act 26.28 Pro. 13 4. 1 Pet. 1.9 Pro. 26.26 The preciousnes of the things require violence Ob. Answ. Grace increaseth with opposition Exhortation to holy violence Jam. 4.7 Pro. 8.34 Rom. 14.17 The time when this violence began Quest. Answ. Bondage of Ceremonies in the Law Iohns preaching and living powerfull Mat. 3.2 Why the Gospell in Luthers time was imbraced with violence Why the Gospell now is disesteemed Iohn 5.35 To be thankfull for liberty from Popish thraldome Ioel 2.28 The Spirit effectuall in the Ministery of the Gospell 2 The excellency of Christs Kingdome 3 Hope of obtaining it Iohn 1.29 Why Papist soppose preaching How to get thiâ— holy violence Formes of prayer useâ—ull Division of the words Benefit of afflictions Affliction remooves the fuell of sinne Vse Not to murmure at Gods hand Humiliation necessarie Kindes of humiliation Vse To labour for humiliation Helps to humiliâ—ation 1 Consider our
of Christ we are helped and assisted against the remainders of our corruptions For the third the miseries of this life we have victori◠in Christ In him we are more they conquerours as you have it in this Chapter They can doe us no harme Nothing can separate us from the love of God in Christ Iesus We have 〈◊〉 singular comforts in this Chapter against all the troubles than can be fall us and this is one that triumphs over all All things shall worke for the best to them that love God What should I speake of hurt from any thing that befalls us when all shall worke for the best by the over-ruling of him that commands all Vers. 28 And for death it selfe Neither life nor death shall be able to separate us from the love of God And for damnation which accompanies death It is God that justifieth who shall condemne There is opposite comforts in Gods Booke nay in this Epistle and in this Chapter against all that may any way trouble our peace There is no condemnation to them that are in Christ Iesus saith the Apostle and then he goes on after to shew how by the helpe of the Spirit all things worke for the best c. In this very Verse likewise you have this comfort set downe of our freedome by Christ from any thing that may hurt us For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of sinne and of death The words are dependant as we see in the particle for For the Law of the Spirit of Life c. They depend upon the first Verse thus as a reason why how ever there be sinne in Gods children yet there is no damnation to them There is no condemnation to those that are in Christ Iesus he prooves it thus Those that are free from the Law of sinne and of death which brings in condemnation those undoubtedly are free from damnation but those that are in Christ Jesus they are freed from the Law of sinne and of death therefore there is no condemnation to such But how shall we know that we are in Christ Jesus Those that have the Spirit and are led by the Spirit of Christ they are in Christ The Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne and of death So I say the words are especially a reason of the former There is no condemnation to them that are in Christ Iesus because by the Spirit of Christ they are freed from the Law of sinne and of death and by consequent they are freed from damnation for what brings in damnation but sinne In the words then there is an opposition there is Law against Law The Law of the Spirit of life in Christ and the Law of sinne and of death Now where there are contrarie Lawes if there be contrarie Lords as there must be New Lords will have new Lawes especially if they be Lords by conquest they will alter the very fundamentall Lawes that were before as you know the old Conquerours have done in this Kingdome Here is Law against Law and Lord against Lord Christ against sinne and death Here is a Lord by conquest over all other Lords and Lawes therefore here must needes be an alteration of Lawes upon it the very fundamentall Lawes must be altered But to come more particularly to the words For the Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne and of death The words are much vexed by Expositors I will rather speake my owne judgement of them and reconcile them then dash one mans judgement against another for that tends not to edification The Law of the Spirit of life c. The meaning of the words is plaine if we compare it with other Scriptures The Law It is nothing but a commanding power for so the word written the Law in the Apostles meaning is but a power forcing and commanding So the Law of the Spirit of life is the commanding and forcing power of the Spirit of life in Christ Iesus and so the Law of sinne it is either the tyrannicall command and forcing power of sinne or else the condemning for sinne afterwards as we shall see hereafter for we shall unfold the words better in the particulars First then here we have set downe what estate we are in by nature we are under the Law of sinne and of death And then here is our freedome and deliverance from that we are made free from the Law of sinne and of death And then the Author of it Christ Jesus The Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne and of death In the words and those that goe a little before there are these three maine fundamentall points of Religion The miserie and bondage of man The deliverance of man And his dutie Here you have his miserie he is under sinne and death Here is his deliverance he is free from this by Christ. And for his dutie you have it in the last Verse of the former Chapter speaking of his deliverance Oh wretched man that I am who shall deliver me from the bodie of this death then it followes Thankes be to God through Iesus Christ our Lord Thankfulnesse is due not verball thankfulnesse onely Indeed the whole life of a Christian after his deliverance is a reall thanksgiving but that is not in my Text. To speake therefore of our estate by nature and of our deliverance our estate is that we are under the Law of sinne and death We are under the Law of sinne We are under sinne what sinne We are under a three-fold sinne We are under the first sinne of our first father for as Levi payd Tythes in Abraham to Melchisedech so we all sinned in the Loynes of Adam our first Parent and the guilt of that first sinne lyes upon us Secondly there is another sinne that is derived and springs from that first sinne which is the deprivation of the Image of God the pravation of our nature we call it originall sinne whereby we are stripped of that good we had in our first creation and have the contrarie image the image of Satan stamped upon us so we are under the first sinne the guilt of it and we are under the sinne of nature which we call originall sinne because it is derived to us even from our birth and first originall we had in Adam And then we are under actuall sinnes which are so many bonds to tie us fast under sinne We are dead by nature but we are dead and rotten by actuall sinnes we super adde to the guilt of our sinne by our dayly conversation We are blind by nature but we are blinded indeed much more by our custome of life Every sinne doth as it were tie us faster to damnation and keepes us faster under the bondage of sinne Every new sinne takes away