SERMONS PREACHED BY The Late Reverend and Learned Divine THOMAS MANTON D. D. LONDON Printed for Brabazon Aylmer at the Sign of the three Pigeons over-against the Royal Exchange in Cornhil 1678. The PREFACE IT may seem a just discouragement from publishing more Sermons at this time when there are such numbers abroad in the hands of all for the abundance of things useful is fatal to their value and the rareness exceedingly inhances their price If Men were truly wise Spiritual Treasures should be excepted from this Common Law yet plenty even of them causeth satiety But the following Sermons have that peculiar Excellence that will make them very valuable to all that have discerning Minds and such a tincture of Religion as makes them capable of tasting the goodness of Divine things I shall say nothing particularly here of the intellectual Endowments of the Author in which he appeared Eminent among the first nor of his Graces to adorn his Memory for a Saint that is ascended into Heaven and crown'd with Eternal Glory by the righteous Iudge needs not the weak fading testimony of Praise from Men. Besides that universal esteem he had from those who knew his Ability Diligence and Fidelity in the Work of God makes it unnecessary for them who were his Admirers and Friends And for those who are unacquainted with his Worth if they take a view of his Works formerly printed or the present Sermons that deserve equal approbation they will have the same opinion with others I will give some account of the Sermons themselves The main design of them is to represent the inseparable connexion between Christian Duties and Priviledges wherein the Essence of our Religion consists The Gospel is not a naked unconditionate offer of Pardon and Eternal Life in favour of Sinners but upon most convenient terms for the Glory of God and the good of Men and enforc'd by the strongest obligations upon them to receive humbly and thankfully those Benefits The Promises are attended with Commands to Repent Believe and persevere in the uniform practice of Obedience The Son of God came into the World not to make God less holy but to make us holy that we might please and enjoy him not to vacate our Duty and free us from the Law as the Rule of Obedience for that is both impossible and would be most infamous and reproachful to our Saviour To challenge such an exemption in point of right is to make our selves Gods to usurp it in point of fact is to make our selves Devils But his end was to enable and induce us to return to God as our rightful Lord and proper Felicity from whom we rebelliously and miserably fell by our disobedience in seeking for Happiness out of him Accordingly the Gospel is called the Law of Faith as it commands those Duties upon the Motives of eternal Hopes and Fears and as it will justifie or condemn Men with respect to their Obedience or Disobedience which is the proper Character of a Law These things are managed in the following Sermons in that convincing perswasive manner as makes them very necessary for these times when some that aspired to an extraordinary height in Religion and esteemed themselves the Favourites of Heaven yet wofully neglected the duties of the lower Hemisphere as Righteousness Truth and Honesty and when carnal Christians are so numerous that despise serious Godliness as solemn Hypocrisy and live in an open violation of Christ's Precepts yet presume to be saved by him Though no Age has been more enlightned with the knowledge of holy Truths yet none was ever more averse from obeying them I shall only add further that they commend to our ardent Affections and Endeavours true Holiness as distinguish'd from the most refin'd unregenerate Morality The Doctor saw the absolute necessity of this and speaks with great jealousy of those who seem in their discourses to make it their highest aim to improve and cultivate some moral Vertues as Iustice Temperance Benignity c. by Philosophick helps representing them as becomming the dignity of the Humane Nature as agreeable to Reason as beneficial to Societies and but transiently speak of the Supernatural Operation of the Holy Spirit that is as requisite to free the Soul from the Chains of Sin as to release the Body at the last Day from the Bands of Death that seldom preach of Evangelical Graces Faith in the Redeemer Love to God for his admirable Mercy in our Salvation Zeal for his Glory Humility in ascribing all that we can return in grateful Obedience to the most free and powerful Grace of God in Christ which are the vital principles of good Works and derive the noblest forms to all Vertues Indeed Men may be compos'd and considerate in their Words and Actions may abstain from gross Enormities and do many praise-worthy Actions by the rules of moral Prudence yet without the infusion of divine Grace to cleanse their stained Natures to renew them according to the Image of God shining in the Gospel to act them from Motives superiour to all that Moral Wisdom propounds all their Vertues of what elevation soever though in an heroick degree cannot make them real Saints As the Plant Animal has a faint resemblance of the sensitive Life but remains in the lower rank of Vegitables so these have a shadow an appearance of the Life of God but continue in the corrupt state of Nature And the difference is greater between sanctifying saving Graces wrought by the special Power of the Spirit with the holy Operations flowing from them and the vertuous Habits and Actions that are the effects of Moral Counsel and Constancy then between true Pearls produced by the Celestial Beams of the Sun and counterfeit ones formed by the smoaky heat of the Fire In short the Lord Iesus our Saviour and Iudge who purchas'd the Heavenly Glory and has sole power to give the actual possession of it assures us that unless a Man be born of the Spirit he can never enter into the kingdom of God The Supernatural Birth entitles to the Supernatural Inheritance Without this how fair and specious soever the Conversation of Men appears they must expect no other priviledge at last but a cooler place in Hell and the coolest there is intolerable W. BATES The Contents Sermon 1 and 2d Pag. 1. ON Psal. 32. 1 2. Blessed is he whose Transgression is forgiven whose Sin is covered Blessed is the Man unto whom the Lord imputeth not Iniquity and in whose Spirit there is no Guile Sermon 3. Pag. 44. On Acts 3. 26. Unto you first God having raised up his Son Iesus sent him to bless you in turning away every one of you from his Iniquities Serm. 4th Pag. 66. On 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. Serm. 5. pag. 81. On Mark 9. 49. For every one shall
broken Heart cannot make light of Sin What kind of Hearts are those that sin securely and without Remorse and are never troubled Go to wounded Consciences and ask of them what Sin is Gen. 4. 13. Mine Iniquity is greater than I can bear Prov. 18. 14. A wounded Spirit who can bear As long as the Evil lies without us it is tolerable the natural Courage of a Man may bear up under it but when the Spirit it self is wounded with the sense of Sin who can bear it If a Spark of God's Wrath light upon the Conscience how soon do Men become a Burden to themselves and some have chosen Strangling rather than Life Ask Cain ask Iudas what it is to feel the burden of Sin Sinners are all their life time subject to this Bondage it is not always felt but soon awakened it may be done by a pressing Exhortation at a Sermon it may be done by some notable Misery that befalls us in the World it may be done by a scandalous Sin it may be done by a grievous Sickness or worldly Disappointment All these things and many more may easily revive it in us There needs not much ado to put a Sinner in the Stocks of Conscience Therefore do but consider to be eased of this Burden O the Blessedness of it 2. It is Filth to be covered which renders us odious in the sight of God It is said Prov. 13. 5. That a Sinner is loathsom To whom to God certainly he is of purer Eyes than to behold Iniquity To good Men the wicked is an Abomination to the Righteous the new Nature hath an aversation to it Lot's righteous Soul was vexed from day to day with the Conversation of the Wicked A wicked Man hates a godly Man with an hatred of Enmity and Abomination but a godly Man doth not hate a wicked Man with a Hatred of Enmity that is opposite to good Will but with that of Abomination which is opposite to Complacence It is loathsom to an indifferent Man for Holiness darts an Awe and Reverence into the Conscience The Righteous is more excellent than his Neighbour and a wicked Person is a vile Person in the common esteem of the World horrible Profaneness will not easily down nay it is loathsom to other wicked Men. I do not know whether I expound that Scripture rightly but it looks somewhat so hateful and hating one another We hate Sin in another though we will not take notice of it in our selves The Sensuality and Pride and Vanity of one wicked Man is hated by another Nay he is loathsom to himself why because he cannot endure to look into himself We cannot endure our selves when we are serious They will not come to the Light lest their Deeds should be reproved And we are shy of God's Presence we are sensible we have something makes us offensive to him and we hang off from him when we have sinned against him As it was David's experience Psal. 32. 3. That was the Cause of his Silence he kept off from God having sinned against him and had not a Heart to go home and sue out his Pardon O what a Mercy is it then to have this Filth covered that we may be freed from this bashful Inconfidence and not be ashamed to look God in the Face and may come with a holy Boldness into the Presence of the blessed God O the Blessedness of the Man whose Sin is covered 3. It is a Debt that binds the Soul to everlasting Punishment and if it be not pardoned the Judge will give us over to the Jaylor and the Jaylor cast us into Prison till we have paid the uttermost farthing Luk. 12. 59. To have so vast a Debt lying upon us what a Misery is that Augustus bought that Mans Bed who could sleep soundly when he was in debt so many hundred of Sesterties Certainly it is a strange Security that possesseth the Hearts of Men when we are obliged to suffer the Vengeance of the Wrath of the Eternal God by our many Sins and yet can sleep quietly Body and Soul will be taken away in Execution the Day of Payment is set and may come much sooner than you think for you must get a Discharge or else you are undone for ever Our Debt comes to Millions of Millions Well if the Lord will forgive so great a Debt O the Blessedness of that Man c. Put altogether now certainly if you have ever been in Bondage if you have felt the Sting of Death and Curse of the Law or been scorched by the Wrath of God or knew the horrour of those upon whom God hath exacted this Debt in Hell certainly you would be more and more affected with this wonderful Grace O the Blessedness of the Man to whom the Lord imputeth not his Transgressions 3dly The Consequent Benefits I will name three 1. It restores the Creature to God and puts us in Joint again in a capacity to serve and please and glorify God Psal. 130. 4. There is Forgiveness with thee that thou mayest be feaared Forgiveness invites us to return to God obliges us to return to God and take it as God dispenseth it it inclines us to return to God and encourages us to live in a state of Amity and holy Friendship with God pleasing and serving him in Righteousness and Holiness all our days Certainly it invites us to return to God Man stands aloof from a condemning God but may be induced to submit to a pardoning God And it obligeth us to return to God to serve and love and please him who will forgive so great a Debt and discharge us from all our Sins for she loved much to whom much was forgiven It inclines us to serve and please God for where God pardons he renews he puts a new Life into us that inclines us to God Col. 2. 13. He hath quickned you together with Christ having forgiven all your Trespasses And it encourages us to serve and please God Heb. 9. 14. How much more shall the Blood of Christ cleanse your Consciences from dead Works that ye may serve the Living God and that in a sutable manner that you may serve God in a lively chearful manner A poor Creature bound to his Law and conscious of his own Disobedience and obnoxious to Wrath and Punishment is mightily clogg'd and drives on heavily but when the Conscience is purged from dead Works we serve the living God in a lively manner and this begets a holy Chearfulness in the Soul and we are freed from that Bondage that otherwise would clogg us in our Duty to God 2. It lays the Foundation for solid Comfort and Peace in our own Souls For till Sin be pardoned you have no true Comfort because the Justice of the Supreme Governour of the World will still be dreadful to us whose Laws we have broken whose Wrath we have justly deserved and whom we still apprehend as offended with us and provoked by us We may lull the Soul asleep
Now wilt thou wait diligently till it be accomplished The Physician cures the Disease but the Patient must take the appointed Medicine you must not expect he should cure it and thou feel it not as it were by Spells and Charms without thee without putting thee to the Trouble of Physick Take up a Resolution to look after the Cure of thy Soul and observe the whole Progress of the Work and what a Wound is given to Sin in every Ordinance what in the Word what in the Lord's Supper how thy Resolution is strengthened against it how the carnal Nature wears off every day the Work is not perfect in an instant but he is still turning therefore when thou beginnest to be dead to Sin die more Ye are dead therefore mortify Christ hath perfectly bought off all Sin in every kind and degree should not we strive to have all that he hath purchased At least do not strengthen thy Bonds the Sin thou canst not avoid hate it and keep up the lively resistance still hear diligently pray earnestly watch narrowly and keep thy self from thy Sin do not only pare the Nails of it but cut off thy very right Hand and mortify and subdue it yet more and more that Christ may have his Conquest in thy Soul SERMON IV. 2 PET. 1. 4. Whereby are given unto us exceeding great and precious Promises that by these you might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. IN these Words the Apostle extolleth the Grace of God towards us in the Gospel In them take notice of First The Means 2dly The End and Use of them 3dly The Method and Order in which this Effect is wrought in us First The Means whereby God conveys his Grace to us viz. The Promises of the Gospel which are set forth 1. By their Excellency Exceeding great and precious Promises 2. Their Freeness Are given to us 1. Their Excellency is set forth by two Adjuncts They are exceeding great and precious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one noteth their Intrinsick Worth and Value they are exceeding great The other our Esteem of them they deserve to be precious to us 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from the Matter of them which are great and precious Gifts such as Pardon and Life begun in Sanctification and perfected in Glory 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious deserving and challenging our Esteem being so suitable to our Necessities and Desires Our Necessity ariseth from the fears of Misery so justly deserved Our Desires are after a proper Happiness which is only offered to us in the Promises of God not only as probable but as certain to be ours if duly qualified Now these Promises being so great and precious should attract us to all Purity and Holiness for what is greater and deserveth to be more esteemed by us than Remission of Sins and an Inheritance among the Sanctified 2. Their Freeness given made freely made good freely 2dly The End and Use of them That by these ye might be Partakers of the Divine Nature By the Divine Nature is not meant here the Essence of God but his communicable Excellencies or such Divine Properties as can be imparted to the Creature and these not considered in their absolute Perfection but as as they are agreeable to our present State and Capacity These are sometimes called the Image of God Col. 3. 10. The new Man which is renewed in Holiness after the Image of him that created him because they imply a Likeness to him And sometimes the Life of God Eph. 4. 18. Being alienated from the Life of God because it is a vital Principle And here the Divine Nature and that for two Reasons 1. Because these are communicated to us by God they are created in us by his Divine Power and therefore the Word Created is so often used on this Occcasion Eph. 2. 10. We are his Workmanship created in Christ Iesus 2 Cor. 5. 17. If any Man be in Christ he is a new Creature Creation is proper to God We have them by virtue of our Communion with him They flow from God as the Light doth from the Sun 2. Because by these Perfections we somewhat resemble God Therefore it is said 1 Pet. 2. 9. We shew forth his Praises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Vertues or Divine Attributes his Wisdom Goodness Bounty Holiness for in these we most resemble him If you take in his Power there is some resemblance of that too as to the moral Exercise in taming our own Flesh mastering our Inordinate Lusts and Passions and vanquishing all Temptations This is a Spiritual Power and so spoken of Prov. 16. 32. He that is slow to Anger is better than the mighty and he that ruleth his Spirit than he that taketh a City And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can do all things through Christ that strengthens me Phil. 4. 13. To live above the Hopes and Fears of the World is a great Ability and Power And vanquishing the World is made the Fruit of the new Birth 1 Ioh. 5. 4. That which is born of God overcometh the World And in that place where the Spirit of a Christian is described 't is said to be a Spirit 2 Tim. 1. 7. of Love Power and of a sound Mind We conceive God to be a Spiritual Being of infinite Wisdom Goodness and Power To his Wisdom answereth the Spirit of a sound Mind to his Goodness a Spirit of Love and what is the Original and Pattern of the Spirit of Power the very Name discovereth namely God's own Power So all his Attributes leave their Impress upon us 3dly The Way Method and Order how we receive this Benefit of the Divine Nature Having first escaped the Corruption that is in the World through Lust. As we dye to Sin the Divine Nature increaseth in us There is a putting off before there can be a putting on Eph. 4. 22 23 24. We put off the old Man which is corrupt by its deceitful Lusts. We begin the Work of Sanctification with Mortification in the first place and then proceed to the positive Duties of a new Life for the Plants of Righteousness will not thrive in an impenitent and unmortified Heart As the Corruption of Sin is driven out and expelled so the Divine Nature succeedeth Intus existens prohibet alienum these things are not consistent cannot be joyned together The Corruption that is in the World and the Divine Nature can no more agree than Darkness and Light Rom. 13. 12. But let us see how this Mortification is expressed 1. What is to be avoided 2. The Manner of shunning it 1. What is to be avoided The Corruption that is in the World through Lust. Observe Sin is called Corruption as often in Scripture because it is a blasting of our primitive Excellency and Purity Gen. 6. 12. All Flesh had corrupted his Way upon the Earth Psal. 14. 1. They are all corrupt and abominable that is degenerated
and Body not the regenerate only and a Man is not only to look after the welfare of the Soul But his Body also it being the Instrument which it useth in its operations 2. The Spirit is sometimes put for Reason and the Flesh for sensual Appetite as Eph. 4. 23. And be renewed in the Spirit of your Mind And 1 Joh. 2. 16. The Lusts of the Flesh But this will not take in the whole Sense of this place for other faculties are corrupted besides the sensual Appetite and other Faculties must be renewed as well as the Understanding 3. There is another acceptation of Flesh and Spirit that is that Spirit signifieth the uncreated Spirit who is the Author of Grace As Joh. 3. 5. Except a Man be born again of Water and the Spirit Where Spirit is put for the Holy Ghost who immediately worketh Grace in us called therefore the Spirit of Sanctification as that Saving Grace which is the effect of his work is called the Sanctification of the Spirit And the opposite Principle Flesh signifieth the corrupt Nature of Man as Joh. 3. 6. That which is born of the Flesh is Flesh Corrupt Sinful inclined to earthly things Now though this would bear a good sense to interpret Flesh and Spirit of the Holy Ghost and Concupisence or natural Corruption for no question he concurreth to the mortifying of the old Man till Sin be wholly expelled Rom. 8. 23. and still doth quicken and excite the new Man to Action Gal. 4. 25. yet here the Apostle speaks of two inherent Principles 4. Therefore by Flesh and Spirit is meant the old Man and the new and so by Spirit is meant the renewed part or the new Man of Grace in the Heart Joh. 3. 6. That which is born of the Spirit is Spirit That is there is a work of Saving Grace wrought in our Hearts by the Spirit of God which new Nature hath its Motions and Inclinations which must be obeyed and followed by us And by Flesh is meant inbred Corruption or the old Man which is corrupt with his deceivable Lusts Eph. 4. 22. Now then you see what it is to walk after the Spirit to direct and order our Actions according to the Inclinations of the new Nature 2. For the consequent and fruit of it and ye shall not fulfil the Lust of the Flesh. Here two things must be explained 1. The Lust of the Flesh. 2. Fulfil 1. For the Lust of the Flesh. By it is meant the inordinate Motions of corrupt Nature The Flesh doth not consider what is right and good but what is pleasing to the Senses and craveth their satisfaction with much importunity and earnestness to the wrong of God and our own Souls especially in Youth when the Senses are in Vigour and Lust and Appetite in their Strength and Fury And generally all carnal Men are govern'd by the Lusts of the Flesh called by the Apostle The Wills of the Flesh and the Mind Eph. 2. 3. By which the Heart is drawn from God to things Earthly and Carnal Well then by the Lusts of the Flesh are meant the Motions of inbred Corruptions 2. Ye shall not fulfil that is accomplish and bring into compleat act especially with deliberation and consent Mark he doth not say that the lusting of corrupt Nature shall be totally suppressed but it shall not be fulfilled The best of God's Children feel the Motions of the Flesh but they do not cherish and obey them The Lusts of the Flesh may be said to be fulfilled two ways 1. When the outward act is accomplished or when Lust hath conceiued and brought forth actual Sin Iam. 1. 15. Which may sometimes come to pass in the Children of God when they walk not in the Spirit or obey not the Motions and Directions of the renewed part This again may be done two ways either upon Surprize or Deliberation By way of Surprize Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon deliberation when Men plot and make provision to fulfil their Lusts contrary to the Apostles advice Rom. 13. 14. Make not provision for the Flesh to fulfil the Lusts thereof Thus it was with David in his great Sin and this doth mightily aggravate the offence and provoke the Lord against us 2. When for a continuance we obey the Flesh usually accomplish its Motions without Let and Restraint and with Love Pleasure and full consent of Will this is proper to the Unregenerate The Flesh doth reign over them as its Slaves this is spoken of Rom. 6. 12. Let not Sin reign in your mortal Body that ye should obey it in the Lusts thereof Let is not have a Power over you as Slaves Well then the meaning is you will not abuse your Christian Liberty as an occasion to the Flesh or give up your selves to do that or seek that which the Flesh lusteth after Doct. The more Christians set themselves to obey the new Nature the more is the power of inbred Corruption mortified and kept under To understand this Point let me lay down these Propositions I. That there is a diversity of Principles in a Christian Flesh and Spirit 1. There is a good Principle called Spirit because the Spirit is the Author of it Ezek. 36. 26. A new Heart and a new Spirit will I put into you It is called also the Divine Nature 2. Pet. 1. 4. because it is made up of those gracious Qualities wherein we resemble God The Seed remaining 1 Joh. 3. 9. because it is not a transient operation but a permanent habit disposing and inclining the Soul to God and Heaven The new Man Eph. 4. 24. because we have it not by Nature but by Grace we are new formed to the Image of God Now the use of this Principle may be known partly by the manner how it is wrought in us and partly by the uses and ends for which it serveth 1. For the manner how it is wrought in us by the Spirit that is set forth Heb. 8. 10. I will put my Laws in their Mind and write them in their Hearts The directive and imperial Power of the Soul is sanctified and seasoned by Grace the Mind enlightned the Heart inclined The Mind is enlightned by the Knowledg of God's Will and the Heart inclined that we may delight to do his Will it is suited thereunto Therefore the New Creature doth both serve to direct us and so performeth the Office of a Guide and Leader to the Godly in all their Actions so far in Religion as God's Glory is concerned and also to move and excite us to that which is Good For the Spirit is willing though the Flesh is Weak Mat. 26. 41. 2. By its Uses and Ends. None of God's Gifts are given in vain The new Nature is the choicest Talent that the Sons of Men are intrusted withal Therefore it hath its Use and End which is to fit us for God and Heaven 1. It disposeth the Soul to a sincere Obedience to God as an inherent
the Law as a Rule of Obedience is impossible for a Creature To challenge such an Exemption in point of Right is to make our selves Gods To usurp it in point of Fact is to make our selves Devils It must be meant therefore either of the irritating or condemning Power of the Law If of the former as the Law by the rigid exacting of Obedience doth increase Sin rather than subdue it and maketh corrupt Nature spurn and rebel against it so it is the same with the former Motives but that is a more limited Sence Not under the Law may be expounded to be not under the condemning Power of it and so to be under the Law is opposed to be under Grace Rom. 8. 1. There is no Condemnation to them that are in Christ Iesus There is a great Priviledge but what is the Qualification Who walk not after the Flesh but after the Spirit That is obey the new Nature 2. A Periculo the Danger of not obeying the new Nature or walking after the Spirit 1. They lose their Advantage and receive one of God's Gifts in vain To receive objective Grace in vain aggravateth our Guilt Ioh. 3. 19. But to receive subjective Grace in vain doth more provoke God Objective Grace is that which is discovered in the Gospel subjective Grace is that which is found in the Heart of a Believer the internal Grace of the holy Spirit renewing the Heart Now to sin away this Advantage after we are made Partakers of it doth increase our Guilt surely therefore if we live in the Spirit we should walk in the Spirit Gal 5. 25. We should improve God's best Gifts or else the work of his Spirit is lost He loseth nothing but Corn Wine and Oil bestowed upon others but he hath bestowed the Sanctification of the Spirit upon you shall he lose the Glory of that also 2. The new Nature is exceedingly weakned and suffers loss if it be not cherished and obeyed The Church of Sardis is warned to prevent the dying of gracious Habits David speaketh as if the Work were to begin anew and his Restoring were a second Conversion Psal. 51. 10. Create in me a clean Heart O Lord and renew a right Spirit within me The Principle of Grace being not adher'd to loseth much of Vigor and Power 3. When these Motions are not obeyed and this Power is not exercised God is provoked to withdraw the quickning Grace Though the Spirit here spoken of is the new Nature yet the Holy-Ghost is the Super-intendent of it and doth move guide direct and quicken by it The new Nature inclineth but he giveth Strength to its Motions Now the Spirit withdraweth when this Work is slighted and we wilfully run into Sin Psal. 51. 11. Take not thy holy Spirit from me 4. There is another Mischief his sanctifying Work is not only obstructed but his certifying and sealing Work is obscured and so our Day is turned into Night Eph. 4. 30. Grieve not the holy Spirit of God whereby ye are sealed to the Day of Redemption Use 1. It sheweth what Necessity there is that we should look after Conversion to God or a Work of Grace wrought in us by the holy Spirit for the Apostle supposeth they had the Spirit There is no walking without living for otherwise our Motions are but the Motions of Puppets not proceeding from internal Life but acted from Springs and Engines no subduing the Flesh without setting up an opposite Principle Therefore we must give up our selves to the Holy Spirit first to be sanctified then governed by him first renewed then guided ordered and directed by him in all our Actions and the Flesh dieth away insensibly 2dly Being renewed by the Holy-Ghost that is having our Minds enlightned and Hearts inclined we must obey this Inclination for Life is not given us that we may have it but that we may act by it and do things sutable to that Life which we have Grace is not a sluggish idle Quality but is always working and warring on the opposite Principle 3dly Though at first we are pester'd and encountred with the Lusts of the Flesh which divert us from God and Heavenly Things yet we should not be discouraged by every difficulty For Difficulties do but inflame a resolved Spirit as Stirring doth the Fire And besides though we do not wholly subdue the Lusts of the Flesh yet we shall not accomplish them and live in subjection to them but by degrees get power against them 4thly The carnal Life is not of one Sort. Some wallow in sensual Pleasures others have Head and Heart altogether taken up with the World and worldly things Now if God hath put a new Biass upon our Wills and Affections we must shew it forth by an Heavenly Conversation For they that mind earthly Things are carnal and the great Inclination of the new Nature is to carry us unto God and the Things of another World 2 Cor. 5. 5. 5thly They are much to blame that complain of Sin and will not take the Course to get rid of it by obeying the Instincts of the Holy-Ghost or the Motions of the new Nature The Lord's Spirit is a free Spirit Psal. 51. 12. And his Truth maketh us free John 8. 32. And we are interessed in this Liberty when born of the Spirit Let us be true to our Duty and we shall bless God for our Liberty rather than complain of our Bondage It is Laziness and Cowardise not to improve Grace which was given us for this use 6thly How much we are concerned in all Conflicts especially in those which allow Deliberation to take part with the Spirit and obey his Motions rather than to fulfill the Lusts of the Flesh otherwise by Consent and upon Deliberation you are unfaithful to Christ and your own Souls Your Business is not to gratify the Flesh but to crucify it to over-rule Sense and Appetite and cherish the Life of Grace Galat. 5. 24. And surely when Conscience hath help to deliberate it is a greater Evil to resist it than when hurried by our own Passions 7thly It is of great Use and Profit to us to observe which Principle decayeth the Flesh or the Spirit for thereby we judge of our Condition both in order to Mortification and Comfort The Increase of the Flesh may be known 1. By your Backwardness to God Grace is clogged when you cannot serve Him with Sweetness and Delight Rom. 7. 18. 2. When the Heart groweth careless of Heaven and your Life and Love is more taken up about things present than to come Phil. 3. 18 19. The contrary is found when Grace is in vigor 2 Cor. 4. 18. Col. 3. 1 2. Secondly The Prevalency and Increase of the Spirit is known 1. By an humble Contentedness and Indifferency to Plenty Pleasures and Honours Phil. 4. 12. I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to
the Offers of Pardon and Life by him The main Foundation of Comfort lies in the general Truths your Hopes are not built chiefly upon the Sense of your own Interest but the Ransom which Christ hath paid for you Is it nothing to you that God should become Man and your Judge your Kinsman Ioh. 1. 14. Surely Goodness and Mercy is nearer to us in our own Nature than it was in the Divine Nature We have an apparent Demonstration of it to us that Christ would come among us to bring home Souls to God Heb. 16. 17. 18. Again Is it nothing that in this Nature of ours he would pay our Ransom that none should perish for want of a sufficient Satisfaction to God's Justice but for want of a willing Heart to accept and own his Redeemer Ioh. 3. 16 17. Rev. 3. 24 25 26. We are so far onward in our way Again Is it nothing to us that our Redeemer will rescue us out of the hand of the Destroyer 1 Ioh. 3. 8. It is his Office This should prevail with us not to tie the Cord the faster but to wait upon him with the more Hope if you desire his Aid to this end and purpose for it is his Office Again Is it nothing to you that this Redeemer liveth that Christ in your Nature rose again and is now at God's right-hand to manage the Causes of poor Sinners Rom. 8. 34. St. Paul's Triumph hence ariseth Lastly Is it nothing to you to know this that God hath sent the Gospel to you and given you Faith of these things 1 Ioh. 5. 20. We know the Son of God is come and hath given us an Understanding that we may know him that is true Is this Favour nothing These are the Truths you must live upon 2dly To those that question whether Christ be our Redeeemer whether they may look upon themselves as having an actual Interest in the Benefits of his Death and Intercession I answer This is evident 1. By their own Act. 2. By God's Act. 1. Their own Act. General Grace must some way be made particular else it cannot profit us All are not justified nor adopted nor saved There is the same merciful God the same all-sufficient Saviour the same gracious Covenant Some apply this Grace others do not Christ doth not save us at a distance but as received into our Hearts as a Plaister doth not heal at a distance but applied to the Sore Ioh. 1. 13. To as many as received him to them gave he power to become the Sons of God If you heartily consent and accept of the Redeemer's Grace to heal your wounded Souls you shall partake of Salvation 2. There is an Act on God's part What have you to shew that God is reconciled to you This is not evident till we have the Pledg of our Reconciliation with God the Gift of the holy Spirit This affords infallible Assurance of God's Favour Other things may be given in Wrath but the Spirit is the Earnest of his Eternal Love God loved Christ and gave him the Spirit without measure Joh. 3. 34. By the Spirit his Love is applied to us Rom. 5. 5. This is the Evidence from whence we may conclude our actual Communion with God It holdeth good Exclusively Rom. 8. 9. Inclusively 1 Ioh. 4. 13. The Spirit first works and then witnesses he is first a Guide and Sanctifier then a Comforter As a Guide he leadeth us to all Truth Ioh. 16. 13. When the Spirit of Truth is come he will guide you into all Truth Rom. 8. 14. As many as are led by the Spirit of God they are the Sons of God As a Sanctifier he breaketh the power of fleshly Lusts Rom. 8. 13. conformeth us to the Image of Christ 2 Cor. 5. 10. Then as a Comforter he witnesseth our present Interest and our future Hopes Rom. 8. 16. The Spirit beareth witness to our Spirits that we are the Children of God 2 Cor. 1. 22. Who hath also sealed us and given us the Earnest of the Spirit in our Hearts Eph. 1. 13. In whom also after ye believed ye were sealed with the holy Spirit of Promise SERMON XIII 1 TIM 6. 8. And having Food and Rayment let us be therewith content THe Apostle hath mentioned some in the 5th verse that counted Gain was Godliness that is suited their Godliness with their wordly Ends or made a trade of it to live by Their Religion must bear all their charges they would be at no cost about it at all The Apostle takes occasion to shew that their notion may be right if well interpreted though extream wrong in the Sense they mean it It was impious in them to make Christianity a means to Secular advantages but interpret it aright Godliness with Contentment is great Gain much better than all the Wealth in the World By Godliness he means the Christian Religion because it prescribeth and delivereth the true way of worshipping and serving God and they gain fairly that gain Christ. A Man that is acquainted with God in Christ is the true rich Man this with Contentment is great Gain Our worldly desires make us poor You have enough if you be contented with the Condition wherein God places you Paul retorts their own Notion upon them He is a rich Man that doth not possess much and hath need of little Any thing above a competency is needless to us who must shortly pass out of this Life into another Nature is contented with a little and Grace with less because it is manifest that as we brought nothing into this World so we can carry nothing out and all that we have above what we spend or use is lost to us In the Text he inferreth his Inference Having Food and Rayment let us be therewith content The words are plain and afford this Observation Doct. That one great Point of Godliness is to be content with what we have though it be but Food and Rayment In handling this Point I shall enquire I. What Contentment is II. What Considerations are most apt to breed it III. That it is a high Point of Christianity I. What Contentment is It is a quiet temper of Mind about outward things and so it is opposite to three things Murmurings distracting Cares and covetous Desires 1. Murmurings Iude ver 16. Murmurers Complainers the word signifies Blamers of their Portion they are always picking quarrels at God's Dispensation and entertain Crosses with anger and Blessings with disdain But now when our Minds are satisfied with the fitness and sufficiency of our present Condition there is no repining against God no fretting and tearing our selves the Mind is framed to the estate be it never so mean 2. Distrustful and distracting Cares Men are full of troubles especially when they are in a hazardous strait and low Condition therefore God forbids this Mat. 6. 25. Take no thought for your Life what you shall eat or what you shall drink or yet for the Body what you shall put