groundless opinions never to question the matter is to leave it alwise uncertain If ye would judge your selves according to the Scriptures many of you have the marks and characters of these who are kept without the City and are to have their part in the lake of fire Is there no condemnation for you who have never condemned your selves Certainly the more you are averse to condemn your selves this sticks the closser to you You are not all in Christ all are not Israel who are of Israel many nay the most part are but said Christians have no real union with Christ or principle of life from him your love you carry to your selves makes you easily believe well of your selves know that self-love can blind the eyes and make you apprehend that God loves you also Nay every one readily fancies that to be which he desires to be I beseech you consider if you have any ground for your hopes and confidences but such as these that will not bear out alwayes It would be no disadvantage to you to have your hope shaken that in stead of a vain presumption you may have the Anchor of hope which shall be fixed within the vail I think one thing keeps men far from the Kingdom of God because they know not that they believe not in him we had gained much ground on you by the Word if we could perswade you that ye believe not and have not believed from the Womb. We might then say to you as Christ to his Disciples ye believe in God believe also in me Ye have given credit to God the Judge and Law-giver pronouncing a curse on â—ou and a sentence that ye have hearts desperatly wicked now believe also in me the Redeemer Ye have believed God in the Law in as far as ye have judged your selves under sin and wrath now believe Me in the Gospel that brings a ransome from wrath and a remedy for sin It s this very unbelief that is the original of the woâ—lds perishing unbelief of the Law ye do not consider ye are under the condemnation of it ye do not believe that ye have not yet â—ed to Jesus Christ to escape and these two keeps souls in a deep sleep till judgement awake them But unto every one of you I would give this Direction Let not examination of what you are hinder you from that which is your chief duty and his chief commandment to believe in him I know many Christians are puzled in the matter of their interest and alwise wavering because they are more taken up with that which is but a matter of comfort and joy then that which is His greatest honour and glory I say to consider the precious promises to believe the excellâ—â—cy and vertue of Jesus Christ and love him in your souls and delight in him is the weightiest matter of the Gospel to go out of your selves daily into his fulness to endeavour new discoveries of your own naughtiness and his grace this is the new and great commandment of the Gospel the obedience of it is the most essential part of a Christian-walk Now again to know that ye do believe and to discern your interest in Christ this is but a matter of comfort and of second concernment Therefore I say when ever ye cannot be clear in this ye should be alwise exercised in the first For its that we are first called to and if Souls were more exercised that way in the consideration and belief of the very general truths and promises of the Gospel I doubt not but the light of these would clear up their particular interest in due time these things ye ought to have done and not to leave the other undone It is still safest to wave such a question of interest when its plunging because it puts you off your special duty and its Satans intent in it It were better if ye do question presently to believe and abide in him till it were put out of question SERMON IV. Vers. 1. That walk not after the flesh but after the Spirit CHrist is made to us of God both righteousness and sanctification And therefore these who are in Christ do not only escape condemnation but they walk according to the spirit and not according to the flesh These two are the sum of the Gospel there is not a greater argument to holy walking then this there is no condemnation for you â—â—â—ther is there a greater evidence of a Soul escaped condemnation then walking â—ccording to the Spirit We have spoken something in general of the evidence that may be had of a mans state from his walking and the Spirits work in him we would now speak of the conjunction of these two and the influence that that priviledge hath on this duty and something of the nature of this description who walk not after the flesh but after the spirit In the creation of man man was composed of soul and body there was a right order and subordination of these suitable to their nature in his soul he reached Angels above in his body he was like the beasts below and this part his flesh was a servant to the Soul that was acted and affected according to the desires and motives of the Soul Now sin entring as it hath defaced all the beauty of the creation as it hath misplaced man and driven him out from that due line of subordination to God his Maker for he would have been equal to God so it hath perverted this beautiful order in men and turned it just contrary hath made the servant to ride on horses and the prince to walk on foot This is the just punishment of our first sin Adams soul was placed by creation under the sole command of its Creator above all the creatures and his own senses but in one sin he proudly exalted himself above God and lamentably subjected himself below his senses by hearkening to their perswasion he saw it was good and tasted it and it was sweet and so he ate of it What a strange way was this to be like God he made himself unlike himself liker the miserable beasts Now I say this is the deserved punishment of man his soul that was a free Prince is made a bond slave to the lusts of his flesh flesh hath gotten the Throne and keeps it and lords over the whole man Now therefore it is that the whole man unregenerat is called flesh as if he had no immortal spirit Iohn 3.6 That which is born of the flesh is flesh and this Chap. vers 8. here a description of natural men they that are in the flesh Because flesh is the predominant part that hath captivat a mans reason and will Nay not only the grosser corruptions in a man that have their use and seat in his flesh and body are under that name but take the whole nature of man that which is most excellent in him his Soul and Spirit his Light and Understanding the most refined principles of his
are swelled above ordinances I fear they be monstrous Christians A man is composed of a spirit and a body acted and quickned by that spirit without either of these he is not a compleat man So I say he is not a Christian that doth not worship God in the spirit and in truth both and it is not Religion that excludes either the inward soul-communion with God or the outward ordinance and appointment of God But alace this may be our complaint we come and worship God and drawes nigh with our bodies but our hearts are far removed Here is the death of many's worship the soul is separated from the body of it there are but pictures and images of Christians we have mouths and faces of Saints but O! how little of divine-affection or of soul-desires breaths in us We are denyers of the power of godliness by resting in a form and this is the great sin of this generation the essentials the vital-spirits of Christianity are exhausted and some dry bones like an Anatomy of a Christian remains behind I beseech you gather your spirits to this spiritual-walking they only can follow the Spirit your bodies are earthly and lumpish and the way is all upward to the holy hill Look inwardly and measure your selves so outward appearance is no just measure retire â—ithin your souls and engage them in this exercise and enter them to this motion and your spirits will sweetly and surely act your bodies and externals in all matters of godliness SERMON VI. Vers. 1. Who walk not after the flesh c. IT is one of the greatest mysteries in a Christians practice to joyn these two together which the Gospel hath conjoined justification and sanctification and to place them in their due order There is much miscarrying in both these either they are sepâ—rated or misplaced But the truth is they cannot really be except they be jointly yet often it falls out that in mens apprehensions and endeavours they are disjoined This then were the argument of a living and believing Christian to joine the study of holinesse with the exercise of â—aith in Christ for remission of sin and righteousnesse and not not only to joyn it but also to derive it from that principle There is both an union between these and an order established in Scripture The most part of these that professe the Gospel are of two sorts they do either divide holinesse from imputed righteousnesse or Christs righteousnesse from holinesse I do not say that any man truly seeks to be covered with the righteousnesse of Jesus Christ and to have his sins freely pardoned but he will also study to walk before God in all well-pleasing but the truth is many do pretend and profess to seek salvation and forgivenness in Christs blood and have the mercy of God and merits of Christ alwayes in their mouth who yet declare by their conversation that they do not so much as desire or purpose to seek after holinesse I do not speak of these who are Antinomians in profession but of a great multitude in the visible Church who are more really Antinomians to wit in practice then most part of professed Antinomians You hear all of free grace and free redemption in Jesus Christ of tender and induring mercies in God and this you take for the whole Gospel and presently upon the notion of mercy and grace you conclude unto your selves not only immunity and freedom from all the threatnings of the Word and from hell but likewise ye proclaim secretly in your own hearts a liberty to sin so much the more securely the door of mercy cast open in the Gospel and the free accesse to Christ manifested therein through the corruption that is within us proves the very occasion of many's giving indulgence to their lusts of delaying reformation and turning to God You all professe that you seek to be justified and saved by Jesus Christ yea you perswade your selves to be escaped condemnation by Christ Now then conjoyn that profession and perswasion with your walk and O! how contrary you may find them to one another your saith is vain for ye are yet in your sins Tit. 2.11 12. The grace of God appearing to some men effectually teacheth them to deny ungodliness and worldly lusts and to live righteously soberly and godly c. But if we may conjecture your teaching by your walking it seems the notion of grace and the Gospel that is formed in your minds hath taught you another doctrine to a vow ungodliness and follow worldly lusts Is there so much as a shadow of this spiritual walking in many I confesse it is natural for every man to seek his own righteousnesse and it is the arm of God that must bow men to submit to Christs imputed righteousnesse yet the most part of men seem to be so far from seeking any righteousnesse that they are rather seeking the fulfilling of their own carnal lusts working wickedness with greediness not caring how little they have to put confidence into and yet certain it is that how much forever a man attains to of a form of Religion or civil honesty he is ready to put his trust in it and to lean the weight of his soul upon it But seiâ—g this is natural to you all to seek heaven by doing and working I wonder that ye do no more how do ye satisfie your consciences in the expectation of heaven who take so little pains in Religion and are so loose and profane in your conversation I wonder seing ye have it naturally engraven in your hearts to establish your own righteousnesse that ye labour not to have more of it to fill your eye withall But again on the other hand there are some men who have a form of Religion and labour to be of a blamelesse conversation among men that possibly perswades themselves they are seeking holinesse and walking spiritually but alace you may find it but a painted and seeming Religion that is an abomination in the sight of God because it is to them all the ground of their acceptation before God If ever this question was moved in some of you What shall I do to be saved You have condescended on such a walk such a profession for the answer of it It is natural to all even these who have least apperance of godlinesse to seek heaven by doing Gods will these that have no more to speak of then their Baptism or receiving the Lords Supper or attending well the solemn assemblies will ground their hope of salvation on those things How much more will civil and honest men commonly so called who pray and read and professe godlinesse how much more I say will they establish that which they attain to as the ground of their confidence before God Now this is a general unknown ill that destroys the world and yet few are convinced of it how hard it is to be driven out of our selves and to seek life in another O! know that it is in a
the flesh all your time never once seriously to rise up in the consideration of eternity or lift up your heads above temporal and earthly things and yet in the close to ascend unto Heaven No no do not deceive your selves you must go forward this life and eternity makes one straight line either of ascent or descent of happinesâ— or misery and since you have bowed down alwayes while in the body there is no rising up after it forward you must go and that is downward to that element which you transformed your spirits into that is the earth or below the earth to hell your spirits hath most affinity with these and down they must go â—s â— stoâ—e to the earth But if you would desire to have your spirits ascending up to heaven when they are let out of this prison the body take heed which way they turn bend and strive while here in the body If your struglings be to be upward at God if you have discovered that blessedness is in him and if this be the predominant of your spirit that carries it upward in desires and endeavours and turns it off the base study of satisfying the flesh and the base love of the world if thy soul be mounting alost on these wings of holy desires of a better life then can be found in any thing below certainly the motion of thy spirit will be in â— straight line upward when thou leaves thy dust to the earth Anâ—els waits to carry that spirit to that bosomâ— of Christ where it longed and liked most to be but devils do attend the souls of most part of men to thrust them down below the earth because they did still bend down to the earth SERMON XVII Rom. 8.5 For they that are after the flesh do mind the things of the flesh c. THough sin hath taken up the principal and inmost Cabinet of the heart of man though it hath fixed its Imperial Throne in the spirit of man and makes use of all the powers and faculties in the soul to accomplish its accursed desires and fulfill its boâ—ndless lusts yet it is not without good reason expressed in Scripture ordinarily under the name of flesh and a body of death and men dead in sins are said to be yet in the â—lesh The reason is partly because this was the rise of mans first ruine or the chiefest ingredient in his first sin his hearkning to the suggestions of his flesh against the clear light and knowledge of his spirit The Apple was beautiful to look on and sweet to the taste and this engâ—ged man thus the voluntary debasement and subjection of the spirit which was breathed in of God unto the service of that dust which God had appointed to serve it hath turned into a necessary slavery so that the flesh being put in the Throne cannot be cast out and this is the righteous judgment of God upon man that he that would not serve so good and so high a Lord should be made a drudge and slave to the very dregs of the Creation Partly again because the flesh hath in it the seeds of the most part of these evil fruits which abound in the world the most part of our corruptions have either their rise or their increase from the flesh the most part of the evils of men are either conceived in the flesh or brought forth by it by the ministry and help of our degenerat spirits And truly this is it that makes our returning to God so hard and difficult a work because we are in the flesh which is like stubble disposed to conceive flame upon any sparkle of a temptation there are so many dispositions and inclinations in the body since our fall that are as powerful to carry us to excess and inordinatness in affection or conversation as the natural instincts of beasts do dâ—ive them on to their own proper operations You know the flesh is oftâ—n times the greatest impediment that the spirit hath because of its lumpishness and earthly qâ—ality how willing would the spirit be how nimble and active in the wayes of obedience if it were not â—etarded dulled and clogged with the heavy lump of our flesh The spirit indeed is willing but the flesh is weak saith Christ Matth. 26.41 Truly I think the great reâ—issness negligence weaknesâ— fainting of Christians in their race of Christianity ariseth ordinarily from this weight that is carried about with them that is must be some extraordinary impulse of a higher spirit to drive us on without wearying And because of this indisposition of the flesh we are not able to bear much of Gods presence in this life it would certainly confound mortality if so much were let out of it as is in Heaven no more then a weak eâ—e can endure to behold the Sun in its brightness Anâ— then the flesh as it is the greatest retardment in good it is the greatest incitement to evil it is a bosome-enemy that betrays us to Satan it is near us and connatural to us and this is the great advantage Satan hath of a Christian he hath a fâ—iend within every Christian that betrays him often You know the most part of temptationâ— from without could have no such force or strength against us if there were not some predisposition in the flesh some seeds of that evill within if they were not presented with some suitableness to our senses and they being once engaged on Satans side they easily draw the whole man with them under a false colour and pretence of friendship therefore they are said to war against the soul 1 Pet. 2.11 And they are said easily to beset us Heb. 12.1 Truly it is no wonder that the enemy storm our City when the out-works yea the very Ports of the City are possessed by traitors no wonder Satan approach near the walls with hiâ— temptations when our senses our fleshly part is so apt to receive him and ready to entertain all objects without difference that aâ—e suitable to affect them You see then how much power the flesh hath in man so that it is no wonder that every â—atural man hath this denomination one after the flesh one carnal from the predomining part though the worst part Every man by nature till a higher birth come may be called all flesh all fashioned and composed of the flesh and after the flesh even his spirit and mind fleshly and earthly sunk into the flesh and transformed into a bruitish quality or nature Now the great purpose of the Gospel is to bring alongs a deliverer unto your spirits for the releasing and unsettering of them from the chains of fleshly lusts This is the very work of Christianity to give liberty to the captive souls of men and the opening of the prison to them that are bound Isai. 63.1 The souls oâ— men are chained with their own fleshly â—usts and if at any time they can break these grosser chains aâ—â—ome â—iner spirits have escaped out of the vilest
and in his own person he submitted to be tempted to sin though it had been evil for us he had been overcome by it yet this brings him a step lower and nearer us and maketh the union more hopeful But since he can come no lower and can be made no liker us in the case we are in then certainly if the match hold We must become liker him and raised up out of our miserable estate to some suitableness to his holy Nature and therefore the love and wisdom of God to fill up the distance compleatly and effectuat this happy conjunction that the creation seemeth to groan for for vers 22. the whole creation is pained till it be accomplished he hath sent his blessed Spirit to dwell in Vs and to transform our natures and make them partakers of the divine nature 2 Pet. 1.4 as Christ was partaker of humane nature and thus the distance shall be removed when a blessed Spirit is made flesh and a fleshly man made spirit then they are near the day of espousals and this indwelling of the spirit is the last link of the chain that fastens us to Christ and maketh our flesh in some measure like His holy flesh By taking on our flesh Christ became bone of our bone and flesh of our flesh But the union becometh mutual when we receive the spirit we become bone of His bone and flesh of His flesh as it is expressed Eph. 5.30 In allusion to the creation of Eve and her marriage to Adam the ground of the marriage is That near bond of union because she was taken out of man and therefore because of his flesh and bone she was made one flesh with him even â—o the sinner must be partaker of the Spirit of Christ as Christ is partaker of the flesh of sinners and these two concurring these two knots interchanging and woven thorow other we become one flâ—sh with him And this is a great mystery indeed to bring two who were so far assunder so near other Yea it is nearer then that too for we are said not only to be one flesh with Christ but one spirit 1 Cor. 6.17 He that is joyned to the Lord is one spirit because he is animated and quickned by one Spirit that same Spirit of Christ and indeed spirits are more capable of union and more fit to embosome one with another then bodies therefore the nearest union conceivable is the union of spirits by affection this maketh two souls one for it transports their spirit out of the body where it lives and setleth it there where it loveth Now my beloved you see what way this great marriage that heaven and earth are in a longing expectation after shall be brought about Christ he did forsake his Fathers house when he lest that holy habitation his Fathers bosome a place of marvellous delight Prov. 8.30 And descended into the lowest parts of the earth Eph. 4.9 And He came out from the Father into the world John 16.28 This was a great journey to meet with poor sinners But that there may be a full and intire meeting you must leave and forsake your fathers house too and forget your own people Psal. 45.10 You must give an intire renounce to all former lovers if you would be His all former bonds and engagments must be broken that this may be tyed the faster And to hold to the subject in hand you must forsake and forget the flesh and be possessed of his holy Spirit as he came down to our flesh you must rise up to meet him in the Spirit the Spirit of Christ must indeed prevent you and take you out of that natural posture you are born into and bring you a great journey from your selves that you may be joyned unto Him This Spirit of Christ is his messenger and ambassadour sent before-hand to fit you and suit you for the day of Espousals and therefore he must have a dwelling and constant abode in you This indwelling imports A special familiar operation and the perpetuity or continuance of it The Spirit is every where in his being and he worketh every where too but here he hath a special and peculiar work in commission To reveal the love of God in Christ to engage the soul to love him again to prepare all within for the great day of Espousals to purifie and purge the heart from all that is displeasing to Christ to correspond between Christ and his Spouse between Heaven and Earth by making intercession for her when she cannot pray for her self as you find here vers 26. and so sending up the news of the souls panting and breathing after Christ sending up her love groans and sighs to her beloved giving intelligence of all her necessities to Him who is above in the place of an Advocat and Interceeder and then bringing back from Heaven light and life direction from her Head for the Spirit must lead in all truth and consolation for Christ hath appointed the spirit to supply his absence and to comfort the soul in the mean time till he come again you have this mutual and reciprocal knot in 1 Ioh. 4.13 Hereby we know that we dwell in him and he in us by the spirit that he hath given It is much nearness to dwell one with another but much greater to dwell one in another and its reciprocal such a wonderful interchange in it we in him and he in us for the Spirit carries the soul to Heaven and brings Christ as it were down to the earth He is the Messenger that carries Letters between both our prayers to Him and His prayers for us and love-tokens to us the anointing that teacheth us all things from our husband 1 Ioh. 2.27 and revealing to us the things of God 1 Cor. 2.12 giving us the fiâ—st fruits of that happy and glorious communion we must have with Christ in Heaven as you see ver 23. of this chap. and sealing us to the day of redemption Eph 1.13 and 4.30 Supplying us with divine power against our spiritual enemies fetching alongs from Heaven that strength whereby our Lord and Saviour overcame all Eph. 3.16 Gal. 5.17 This is a presence that few have such a familiar and love-abode But certainly all that are Christs must have it in some measure Now whosoever hath it its perpetual the Spirit dwells in them It s not a sojourning for a season not a lodging for a night as some have fits and starts of seeking God and some transient motions of conviction or joy but return again to the puddle these go through them as lightning and do nâ—t warm them or change them but this is a constant residence where the Spirit takes up house he will dwell he dwelleth with you and shall be in you and abide for ever Joh. 14.16 17. If the Son abide in the house for ever Joh. 8.35 much more the master of the house must abide Now the Spirit where he dwells hath gotten the command of that house all
then the paâ—ting of soul and body for affection to temporal peâ—ishing things unites the soul so unto them that there is no parting without pain no dissolution of that continuity without much vexation and yet the soul must suffer many such tortures in one day because the things are perishing in their own nature and uncertain What is sleep which devours the most part of our time but the very image and picture of death a visible and daily representation of the long cessation of the sensitive life in the grave and yet truly it is the best and most innocent part of our time though we accuse it often there is both lesse sin and lesse misery in it for it is almost the only leniment and refreshment we get in all our miseries Iobâ—ought â—ought it to asswage his grief and ease his body but it was the extremity of his misery that he could not find it Now my beloved when you find that which is called life subject to so much misery that you are constrained often to desire you had never been born you find it a valley of tears a house of mourning from whence all true delight and solid happiness is banished seing the very Officers and Serjeants of death are continually surrounding us and walk alongs with us though unpleasant company in our greatest contentments and are putting marks upon your doors as in the time of the Plague upon houses infected Lord have mercy upon us and are continually bearing this motto to our view and â—ounding this direction to our earâ— cito procul diu to get soon out of Sodom that is appointed for destruction to fly quickly out of our selves to the refuge appointed of God even one that was dead and is alive and hath redeemed us by his blood and to get far off from our selves and take up dwelling in the blessed Son oâ— God through whose flesh there is accesse to the Father seing all these I say are so why do not we awake our selves upon the sound of the promise of immortality and life brought to our ears in the Gospel Mortality hath already seized upon our bodies but why do ye not catch hold of this opportunity of releasing your souls from the chains and setters of eternal dâ—ath Truly my beloved all that can be spoken of torments and miseries in this life I suppose we could imagine all the exquisite torments invented by the most cruel tyrants since the beginning to be combined in some one kind of torture and would tâ—â—n stâ—etch our imagination beyond that as far as that which is compoâ—ed of all torments surpasseth the simplest death yet we do not conceive nor expresse unto you that death to come Believe it when the soul is out of the body it is a most pure activity all sense all knowledge and seing where it is dulled and dampished in the body it is capable of so much grief or joy pleasure or pain we may conclude That being loosed from these stupifying earthly chains that it is capable of infinit more vexation or contentation in a higher anâ— purer strain Therefore we may conclude with the Apostle that all men by nature are miserable in life but infinitly more miserable in death only the man who is in Jesus Christ in whose spirit Christ dwells and hath made a temple of his body for offering up reasonable service in it that man only is happy in life but far happier in death happy that he was born but infinitly more happy that he was born mortal born to die for if the body be dead because of sin the spirit is life because of righteousnesse Men commonly make their accompts and calculat their time so as if death were the end of it truly it were happinesse in the generality of men that that computation were true either that it had never begâ—n or that it might end here for that which is the greatest dignity and glory of a man his immortal soul it is truly the greatest misery of sinful men because it capacitats them for eternal misery But if we make our accompts right and take the right period truly death is but the beginning of our Time of endlesse and unchangeable endurance either in happinesse or misery and this life in the body which is only in the view of the short-sighted sons of men is but a strait and narrow passage into the infinit ocean of eternity but so inconsiderable it is that according as the spirit in this passage is fashioned and formed so it must continue for ever for where the tree falleth there it lyeth There may be hope that a tree will sprout again but truly there is no hope that ever the damned soul shall see a spring of joy and no fear that ever the blessed spirits shall find a winter of grief such is the evennesse of eternity that there is no shadow of change in it O then how happy are they in whose souls this life is already begun which shal then come to its Meridian when the glory of the flesh falls down like withered hay into the dust the life as well as the light of the righteouâ— is progressive its shining more and more till that day come the day of Death onâ—y worthy to be called the present day becâ—â—se it brings perfection it mounts the soul in the highest point of the Orb and there is no declining from that again The spirit is now alive in some holy affâ—ctions and motions breathing upwards wrestling towards that point the soul is now in paâ—t united to the fountain of life by loving attendance and obedience and it iâ— longing to be more clâ—â—ly united the inward senses are exercisâ—â— about spiritual thingâ— but the burden of this clayie mansion dotâ— much dull and damp them and proves a great Remora to the spiriâ— the body indispoâ—es and weakens the soul much its life as in an Infant though a reasonable soul be there yet overwhelmed with the incapacity of the organs this body is truly a prison of restraint and confinement to the â—oul and often loathsome and ugly through the filthinesse of sin But when the spirit is delivered from this necessary burden and impediment O how lively is that life it then lives then the life peace joy love and delight of the soul surmounts all that is possible here further then the highest exercise of the soul of the wisest men surpasses the bruitish-like apprehensions of an infant and indeed then the Christian comes to his full stature and is a perfect man when he ceaseth to be a man How will you not be perswaded beloved in the Lord to long after this life to have Christ foâ—med in your hearts foâ— truly the generality have not so much as Christ fashioned in their outward habit but aâ—e within daâ—knâ—sse and eaâ—thinesse and wickednesse and without impiety and prâ—fanity will you not long for this life for now you are dead while you live as the Apostle speaks of widows that live in pleasure
from sin as the death of Christ is made the pledge of our dying to sin so his rising of our living to God Rom. 6.4 5. These are not meer paterns and examples of spiritual things but assured pledges of that divine vertue and power which he being raised again should send abroad throughout the world for as there are Coronation-gifts when Kings are solemnly installed in office so there are Coronation-mercies triumphal gifts when Christ rose and ascended he bestowed then on the world Eph. 4. And certainly these are the greatest the vertue of his death to kill the old man and the power of his resurrection to quicken the new and by faith a believer is united and ingraâ—ted into him as a plant into a choice stock and by vertue and sap coming from Christs death and resurrection he is transformed into the similitude of both he groweth into the likenesse of his death by dying to sin by crucifying these inward affections and inclinations to it and he groweth up into the similitude of his resurrection by newnesse of life or being alive to God in holy desires and endeavours after holinesse â—nd obedience And thus the first resurrection of the soul floweth from Christs resurrection But add unto this that Christs rising is the pledge and pawn of the second resurrection that is of the body for He is the head and we the members now it is most incongruous that the head should rise and not draw up the members after him certainly he will not cease till He have drawen up all his memâ—ers to him if the head be above water it is a sure pledge that the body will win out of the water if the root be alive certainly the branches will shoot out in Spring-time they shall live also There is that connexion betwixt Christ and believers that wonderful communication between them that Christ did nothing was nothing and had nothing done to him but what He did and was and sufferd personating them and all the benefiâ—e and advantage redounds to them He would not be considered of us as a person by himself but would rather be still taken in with the children as for love he came down and took flesh to be like them and did take their sin and misery off them and so was content to be looked upon by God as in the place of sinners as the chief sinner so he is content and desirous that we should look on him as in the place of sinners as dying as rising for us as having no excellency or privelege incommunicable to us And this was not hid from the Church of old but presented as the grand consolation Thy dead men shall live â—ogether with my dead body they shall rise and therefore may poor souls awake and sing though they must dwell in the dust yet as the dew and influence of Heaven maketh herbs to spring out of the earth so the vertue of this resurrection shall make the earth and sea and air to cast out and render their dead Isa. 26.19 Upon what a sure and strong chain hangs the salvation of poor sinners I wish Christians might salute one another with this Christ is risen and so comfort one another with these words or rather that every one would apply this cordial to his own heart Christ is risen and you know what a golden chain this draweth after it therefore we must rise and live The other cause which is more immediat and will actively accomplish it is the Spirit dwelling in us for there is a suitable method here too as the Lord first raised the Head Christ and will then raise the Members and he that doth the one cannot but do the other so the Spirit first raiseth the soul from that woful fall into sin which killed us and so maketh it a Temple and the body too for both are bought with a price and therefore the Spirit possesseth both but the inmost residence is in the soul and the bodily members are made servants of righteousness which is a great honour and dignity in regard of that base imployment they had once and so it is most suitable that he who hath thus dwelt in both repair his own dwelling-house for here it is ruinous and therefore must be cast down but because it was once a Temple for the Holy Ghost therefore it will be repaired and built again for he that once honoured it with his presence will not suffer corruption alwayes to dwell in it for what Christ by his humiliation and suffering purchased the Spirit hath this Commission to perform it aâ—d what is it but the restitution of mankind to an happier estate in the second Adam then ever the first was into Now since our Lord who pleased to take on our flesh did not put it off again but admits it to the fellowship of the same glory in heaven in that he died he dies no more death hath no more dominion over him he will never be wearied or ashamed of that humane clothing of flesh and therefore certainly that the children may be like the father the followers their Captain the members not disproportioned to the head the branches not different and heterogeneous to the stock and that our rising in Christ may leave no footstep of our falling no remainder of our misery therefore the Spirit of Christ will also quicken the mortal bodies of believers and make them like Christs glorious body This must be done with divine power and what more powerful then the Spirit for it is the spirits or subtil parts in all creatures that causeth all motions and worketh all effects What then is that Almighty Spirit not able to do You have shadows of this in nature yea convincing evidences for what is the Spring but a resurrection of the earth Is not the world every year renewed and riseth again out of the grave of Winter as you find it elegantly expressed Psal. 107. and doth not the grains of seed die in the â—lods beâ—ore they rise to the harvest 1 Cor. 15. All the vicissitudes and alterations in nature give us a plain draught of this great change and certainly it is one Spirit that effects all But though there be the same power required to raise up the bodies of the godly and ungodly yet O what infinit distance and difference in the nature and ends oâ— their resurrections there is the resurrection of life and the resurrection of condemnation Joh. 5.29 O happy they who rise to life that ever they died but O miserable thrice wretched are all others that they may not be dead for ever The immortality of the souls was infinit misery because it is that which eternizes their misery but when this overplus is added the incorruptibility of the body and so the whole man made an inconsumable subject for that fire to seed upon perpetually what heart can conceive it without horrour and yet we hear it often without any such affection It is a strange life that death is the only
refreshment of it and yet this may not be had they shall seek death and it shall flee from them Now my beloved I would desire this discourse might open way for the hearty and cordial intertainment of the Gospel and that you might be perswaded to awake unto righteousness and sin no more 1 Cor. 15.34 Be not deceived my brethren flesh and blood cannot inherit the kingdom of God Certainly if you have no other image then what you came in the world withall you cannot have this hope to be conformed one day to the glorious Body of Christ What will become of you in that day who declare now by the continued vent of your hearts that this holy Spirit dwells not in you and alas how many are such Oh pity your selves your souls and bodies both If for love to your bodies ye will follow its present lusts and care only for the things of the body you act the greatest enmity and hostility against your own bodies Consider I beseech you the eternal state of both and your care and study will run in another channel And for you who have any working of the Spirit in you whether convicing you of sin and misery and of righteousness in Christ or sometimes comforting you by the word applyed to your heart or teaching you another way then the world walks into I recommend unto you that of the Apostles 1 Cor. 15.58 Wherefore my brethren be stedfast c. alwayes abounding in the work of the Lord knowing your Labour is not in vain SERMON XXXII Rom. 8.12 Therefore brethren we are debters not to the flesh to live after the flesh c. ALL things in Christianity have a near and strait conjunction it is so intire and absolute a piece that if one link be loosed all the chain falls to the ground and if one be well fastned upon the heart it brings all alongs with it some speak of all truths even in nature that they are knit so together that any truth may be concluded out of every truth at least by a long circuit of deduction and reasoning but whatsoever be of that certainly Religion is a more intire thing and all the parts of it more nearly conjoyned together that they may mutually enforce one another Precepts and promises are thus linked together that if any soul lay hold indeed upon any promise of grace he draws alongs with it the obligation of some precept to walk suitable to such precious promises There is no encouragement you can indeed fasten upon but it will joyn you as nearly to the commandment and no consolation in the Gospel that doth not carry within its bosome an exhortation to holy walking Again on the other hand there is no precept but it should lead you straight way to a promise no exhortation but it is invironed before and behind with a strong consolation to make it pierce the deeper and go down the sweeter Therefore you see how easily the Apostle digresseth from the one to the other how sweetly and pertinently these are interwoven in his discourse The first word of the Chapter is a word of strong consolation there is no condemnation to them that are in Christ and this like a flood carries all down with it all precepts and exhortations and the soul of a believer with them and therefore he subjoyns an exhortation to holy and spiritual walking upon that very ground and because commandments of this nature will not float so to speak unlesse they have much water of that kind and cannot have such a swift course except the tide of such encouragements flow fast therefore he openeth that spring again in the preceeding words and letteth the rivers of consolation flow forth even the hope of immortality and eternal life and this certainâ—y will raise up a soul that was on ground and carry him above in motion of obedience and therefore he may well in the next place stir them up to their duty and mind them of their obligation Therefore brethren we are debters not to the flâ—sh To make this the more effectual he drops it in with affection in a sweet compellâ—â—ion of love and equality Brethren There is nothing so powerful in perswation as love it will sweeten a bitter and unpleasant reproof and make it go down more easily though it maketh lesse noise than threatnings and severity and authority yet it is more forcible for it insinuats it self and in a manner surpriseth the soul and so preventeth all resistance as when the Sun maâ—e the traveller part with his cloak whereas the wind and rain made him hold it faster so affection will prevail where authority and terrour cannot it will melt that which a stronger power cannot break the story of Elijah 1 King 19. may give some representation of this the Lord was not in the strong wind nor in terrible earth-quake nor yet in the fire but in the calm still voice The Lord hath chosen this way of publishing his grace in the Gospel because the sum of it is love to sinners and good-will towards men he holds it forth in the calm voice of love and these who are his ambassadors should be cloathed with such an affection iâ— they intend to prevail with men to engage their affections O that we were possessed with that brotherly love one towards anotâ—er for the salvation one of another especially that the Preachers of the Gospel might be thus kindly affectioned towards others and that ye would take it thus the calling you off the wayes of sin as the act of the greatest love But then consider the equality oâ— this obligation for there is nothing pressed upon you but what lyeth as heavily upon them that presseth it this debt binds all O that the Ministers of the Gospel could carry the impression of this on their hearts that when they perswade others they may withall perswade themselves and when they speak to others they may sit down among the hearers If an Apostle of so eminent dignity levelleth himself in this consideration Therefore brethren we are debters how much more ought Pastors and Teachers come in the same rank and degree of debt and obligation with others Truly this is the great obstruction of the successe of the Gospel that these who bind on burdens on others do not themselves touch them with one of their fingers and while they seem serious in perswading others yet withall declare by their carriage that they do not believe themselves what they bear upon others so that preaching seemeth to be an imposture and affections in perswading â—f otheâ—â— to be borrowed as it were in a scene to be laid down again out of it But then again there is a misconceit among people that this holy and spiritual walking is not of common obligation but peculiar to the preachers of the Gospel Many make their reckoning so as if they were not called to such high aims and great endeavours but truly my beloved this is a thing of common concernment
conversation all these are now but flesh Nay not only such natural gifts and illuminations but even the light of the Gospel and Law of God that someway enters his soul changeth the nature and name it s all but darkness and flesh in him because the flesh hath a dominion over all that the clouds and vapours that ariseth from the flesh bemists and obscures all these the corruptions of the soul is most strengthned in this fort and most vented here Sins become connatural to the flesh and so a man by the flesh is ensnared and subjected to sin Christ comprehends all our prerogatives and indowments under this Iohn 1.13 born not of flesh and blood And Matth. 16.17 flesh and blood hath not revealed these things to thee Even all the outwards of Religion and all the common priviledges of Christians may be called so What hath Abraham sound according to the flesh Rom. 4.1 Phil. 3.3 Which imports so much that all those outward priviledges many illuminations and reformations may so far consist with the corruption of mans nature may unite so with that as to have one name with it it s not all able to conquer our flesh but our flesh rather subdues all that and makes it serve it self till a stronger than it come even the Spirit to subdue it and cast it out of the house Thus the Image of God in man is defaced Nay the very image and nature of man as man spoyled the first creation sin hath marr'd and disordere'd it Now when this second creation or regeneration comes the creature is made new and formed again by the powerful Spirit of Jesus Christ this change is made flesh is put out of the Throne as an usurper the spirit and soul of a man is put in a Throne above it but is placed according to its due order under a holy and spiritual Law of God And thus Jesus Christ is the repairer of the breaches and restorer of the ancient paths and old waâ—â—s to dwell in Now the soul hath a new rule established to act according to and new principles to act from He whose course of walking was after the corrupt dictates and commands of his fleshly affections and was of no higher strain then his own sparks of nature and acquired light would lead him to now he hath a new rule established the Spirit speaking in the Word to him and pointing out the way to him and there is a new principle that Spirit leading him in all truth and quickning him to walk in it Now this is the souls perfect liberty to be from under the dominion of sin and lusts and thus the Son makes free indeed by the free Spirit the Son was made a servant that we might be made free no more servants of sin in the lusts thereof and the Spirit of the Lord where he comes there is liberty there the Spirit and reasonable soul of a man is elevated into its first native dignity there the base flesh is dethroned and made to serve the spirit and soul in a man Christ is indeed the greatest friend of men as they are men sin made us beasts Christ makes us men Unbelievers are unreasonable men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutish yea in a manner beasts this is an ordinary compellation in Scripture faith makes a man reasonable it gives the saving and sanctified use of reason it s a shame for any man to be a slave to his lusts and passions it s the character of a beast upon him he that is led by senses and affections is degenerated from humane nature and yet such are all out of Christ sin reigns in them and flesh reigns and the principles of light and reason within are captivated incarcerated within a corner of their minds We see the generally received truths among men that God is that he is holy and just and good that Heaven and hell is these are altogether ineffectual and have no influence on mens conversations no more then if they were not known even because the truth is detained in unrighteousness the corruptions of mens flesh are so rank that they overgrow all this seed of truth and choaks it as the thorns did the seed Matth. 15.7 Now for you who are called of Jesus Christ O know what ye are called unto It s a liberty indeed a priviledge indeed ye are no more debtors to the flesh Christ hath loosed that obligation of servitude to it O let it be a shame unto you who are Christians to walk so any more to be entangled any more in that yoke of bondage He that ruleth his spirit is greater then the mighty then he that taketh a city Thus we are called to be more then conquerours others when they conquer the world they are slaves to their own lusts but let it be far from you to be so ye ought to conquer your self which is more then to conquer the World it s not only unbeseeming a Christian to beled with passions and lusts but it s below a man if men were not now through sin below beasts I beseech you aspire unto and hold fast the liberty Christ hath obtained to you be not fashioned any more according to former lusts know ye are men that ye have reasonable and immortal spirits in you why will ye then walk as beasts Understand O brutish and ye fools when will ye be wise But I say more know ye are Christians and this is more then to be a man it s to be a divine man one partaker of the divine Nature and who is to walk accordingly Christians are called to a new manner of walking and this walking is a fruit that comes out of the root of faith whereby they are implanted in Christ You see these agree well together these who are in Christ walk not after the flesh c. Walking after the flesh is the common walk of the World who are without God and without Christ But Christ gives no latitude to such a walk this is a new nature to be in Christ and therefore it must have new operations to walk after the Spirit While we look upon the conversations of the most part of men they may be a commentary to expound this part of the words what it is to walk after the flesh The works of the flesh saith the Apostle to Gal 5.19 are manifest and indeed they are manifest because written in great letters on the out-side of many in the visible Church that who runs may read them do but read that Catalogue in Paul and then come and see them in Congregations It is not so doubtful and subtile a matter to know that many are yet without the verge of Christ Jesus without the City of refuge you may see their mark on their brow Is not drunkenness which is so frequent a palpable evidence of this your envyings revilings wrath strife seditions fornications and such like Oh do not deceive your selves there is no room in Jesus Christ for such impurities and impieties
ver 16. Here the Spirit not casting out the Word but bringing it in plentifully and sweetly agreeing with it The Spirit that Christ sent did not put men above Ordinances but above corruptions and the body of death in them It s a poor and easie victory to subdue Grace and Ordinances every slave of the Devil doth that I fear as men and Angels fell from their own dignity by aspiring higher so these that will not be content with the estate of Christ and his Apostles but soar up in a higher strain of spirit and trample on that ministration as fleshly and carnal I fear they fall from Jesus Christ and come into greater condemnation It s true indeed 2 Cor. 3.6 The Letter killeth that is the Covenant of Works preacheth now nothing but condemnation to men but the Spirit of the Gospel giveth life nay even the Gospel separated from the Spirit of life in Jesus is but a savour of death to souls Shall we therefore separate the Spirit from the Gospel and Word because the Word alone cannot quicken us David knew how to reconcile this Quicken me O Lord according to thy Word Psal. 119.25 Thy Spirit is good lead me into the land of uprightness and quicken me Psal. 143.10 11. The Word was his rule and the Spirit applyed his soul to the rule the Word holds out the present patteâ—n we should be conformed unto now if there be no more a man may look all his dayes on it and yet not be changed but the Spirit within transforms and changes a mans soul to more and more conformity to that pattern by beholding it If a man shall shut his eyes on the pattern he cannot know what he is and ought to be if he look only on the Spirits work within and make that his rule he takes an imperfect rule and an incompleat copy and yet this is the highest attainment of these aspirers to new light they have forsaken the Word as their rule and instead of it have another Law within them as much as is already written on their hearts which is in substance this as they suppose I am bound to do no more then I have already power to do I am not to endeavour more holiness then I have already These men are indeed perfect here in their own apprehension and do not know in part and believe in part and obey in part because they are advanced the length of their own Law and rule their rule being of no perfection Paul was not so but forgetting what he had attained he followed on to what was before him and was still reaching forward Let not us my brethren believe every spirit and every doctrine that comes out under that name Christ hath forwarned us Let us pray for more of that Spirit which may quicken the Word to us and quicken us to obey the Word there must be a mutual enlivening the Word must be made the ministration of life by the Spirit of Jesus which can use it as a sword to divide the soul and spirit and we must be quickned to the obedience of the truth in the Word The Word is the seed incorruptible but it cannot beget us or be a principle of a new life within us except a living spirit come alongs to our hearts Know that the Word is your pattern and rule the Spirit your leader and helper whose vertue and power must conform you that rule 1 Pet. 1.22 Peter joyns these two the purification and cleansing of the soul which Christ attributes to the Word ye are clean through the word I have spoken Joh. 15.3 Peter attributes it to the Spirit working according to the pattern of truth It s true the Spirit of God needs no pattern to look to nay but we must have it and eye it else we know not the Spirit of truth from a lie and delusion we cannot try the spirits but by this rule and it is by making us stedfastly look on this glorious pattern in the Word and the example of Christ Jesus his life that we are conformed unto Christ as by the Spirit of the Lord 2 Cor. 3.13 Certainly that must be fleshly walking which is rather conformed unto the imaginations of a mans own heart then the blessed will of God revealed in his Word Can such walking please God when a man will not so much as hearken to what is Gods will and pleasure As other heresies so especially this is a work of the flesh Now there is another principle amongst many of us we account it spiritual walking to be separated from the gross pollutions of the world to have a carriage blameless before men this is the notion that the multitude fancy of it Be not deceived you may pass the censure of all men and be unreproveable among them and yet be but walkers after the flesh It is not what ye are before the world can prove you spiritual men though it may prove many of your carnal Your out-side may demonstrate of many of you that ye walk after the flesh and if ye will not believe it I ask you if ye think drunkenness a walking in the Spirit Do ye think ye are following the Spirit of God in uncleanness Is it not that Holy Spirit that purgeth from all filthiness Look but what your walk is ye that are not so much as conformed to the Letter of the Word in any thing who cares not to read the Scriptures and meditate on them Is this walking after the Spirit of truth If drunkenness railing contention wrath envy covetousness and such like be the Spirits way then I confess many of you walks after the Spirit but if these be the manifest works of the flesh and manifestly your way and work then why dream ye that ye are Christians But I suppose that you could be charged with none of these outward things that you had a form of Religion and Godliness yet I say all that is visible before men cannot prove you to be spiritual walkers Remember it is a spirit ye must walk after now what shall be the chief agent here sure not the body what fellowship can your body have with him that is a Spirit the body indeed may worship that eternal Spirit being acted by the Spirit but I say that alone can never prove you to be Christians we must then layaside a number of Professors who have no other ground of confidence but such things as may be seen of men if they would enter their hearts how many vain thoughts lodge there how litle of God is there God is not almost in all our thoughts we give a morning and evening salutation but there is no more of God all the day throughout and is this walking after the Spirit which imports a constancy And what part can be spared most but the spirit of a man The body is distracted with other necessary things but we might alwayes spare our souls to God Now thus should a man obey that command Pray alwayes
its impossible that he should do nothing else but pray in an express formal way but the souls walking with God between times of Prayer should compense that and thus Prayer is continued though not in it self yet in meditation on God which hath in it the seed of all worship and is virtually Prayer and Thanksgiving and all duties Let us then consider If our bodies be not more exercised in Religion then our souls yea if they be not the chief agents how many impertinencies and roveries and wandrings are throughout the day the most part of our conversation if it be not profane yet it is vain that is unprofitable in the World it neither advantageth us spiritually nor glorifies God it is almost to no purpose and this is enough to make it all flesh And for our thoughts how do they go unlimited and unrestrained like a wilde Ass traversing her wayes and gadding about fixed on nothing at least not on God nay fixed on any thing but God If it be spiritual service should it not carry the seal of our spirit and affection on it We are as so many shadows walking as pictures and statues of Christians without the soul and life which consists in the temper and disposition of the spirit and soul towards God SERMON V. Vers. 1. That walk not after the flesh but after the spirit IT is no wonder that we cannot speak any thing to purpose of this Subject and that ye do not hear with fruit because it is indeed a mystery to our judgements and a great stranger to our practice There is so litle of the Spirit both in Teachers and those that come to be taught that we can but speak of it as an unknown thing and cannot make you to conceive it in the living notion of it as it is Only we may say in general It is certainly a divine thing and another thing then our common or religious walk is It is little experience so we can know the less of it but this much we should know it is another thing then we have attained it s above us and yet such a thing as we are called to aspire unto How should it stir up in our spirits a holy fire of ambition to be at such a thing when we hear it is a thing attainable nay when Christ calls us unto himself that we may thus walk with him I would have Christians men of great and big projects and resolutions of high and illimited desires not satisfied with their attainments but still aspiring unto more of God more conformity to his will more walking after the Spirit more separation from the course of the World and this is indeed to be of a divine spirit The divine Nature is here as it were in a state of violence out of its own element Now it s known by this iâ— it be still moving upwards taking no rest in this place and these measures and degrees but upon a continual motion towards the proper center of it God his holiness and Spirit We desire to speak a word of these three 1. The nature of this spiritual walking Next Its connexion and union with that blessed state of non-condemnation And then of the order of this how it flows from a mans being implanted in Christ Jesus Which three are considerable in the words This spiritual walking is according to a spiritual rule from spiritual principles for spiritual ends These three being established aright the walk is even the motion of a Christian within the compass of these it is according to the word as the holy rule it s from the faith love of Jesus Christ as the predominant principleâ— Nay from the Spirit of Jesus living in the heart by faith and dwelling in it by love as the first wheel of this motion the Primum Mobile and as it begins in the Spirit so it ends there in the glory of Jesus Christ and our heavenly Father Consider this then it is not a lawless walking and irregular walk it is according to the rule and the rule is perfect and it is a motion to perfection not a rest in what is now attained to The course of this world is the way and rule of the children of disobedience Eph. 2.2 There is a spirit indeed that works in them and a rule it works by the spirit is that evil spirit contrary to the holy Spirit of God you may know what spirit it is that works by the way it leads men unto a broad way path'd and troden in by many travellers it s the Kings high street the common way that most part walkes into according as their neighbours do as the most do But â—hat King is the Prince of this World satan who blinds the eyes of many that they may not see that pit of misery before them which their way leads them to A Christian must have a kind of singularity not in opinion but in practice rather to be more holy and walk more abstracted from the dregs of the worlds pollution this were a divine singularity Indeed men may suspect themselves that separats from the godly in opinion they have reason to be more jealous of themselves when they offend against the generation of the just but if this were the contention and design of men to be very unlike the multitude of men nay to be very unlike the multitude of Professors in the affection and practice of holiness humility and spiritual walking I think this were an allowed way though a singular way Men may aspire to as great a difference as may be from the conversations and practice of others if there be a tending to more conformity to the Word the rule of all practice The Law is spiritual and holy saith Paul but I am carnal this therefore were spiritual walking to set that excellent spiritual rule before our eyes that we who are carnal may be transformed and changed into more likeness to that holy and spiritual Law If a man had not an imperfect rule of his own fancy and imagination before his eyes he could not be satisfied with his attainments but with Paul would forget them in a manner not know them but reach forward still to what is before because so much length would be before us as would swallow up all our progress this would keep the motion on foot and make it constant A man should never say Master let us make tabernacles its good to be here no indeed the dwelling place and resting would be seen to be above As long as a man had so much of his journey to accomplish he would not sit down on in his advancement he would not compare with others and exalt himself above others Why because there is still a far greater distance between him and his rule then between the slowest walker and him This made Paul more sensible of a body of death Rom. 7 then readily lower Christians are Reflections on our attainments and comparisons with others which are so often the
The love of Christ would be an inward principle of motion and would make our spiritual actings as easie and pleasant as natural motions are Fear is but a violent principle that is like the impulse of a stone thrown upward as long as that external impression remains it moves but still slower and slower and at length evanisheth But if ye believed in him and your hearts were engaged to love him O! how would it be a pleasant and native thing to walk in his way as a stone goeth downward Consider your principles that acts you to matters and duties of Religion Many men there be in whom appears no difference of their work to beholders but O! how wide a difference doth God discern in them Ingines and artifice may make dead and lifeless things move and walk as orderly as things that have life But the principle of this motion makes a huge difference the one is moved from without the other from it self The most part of us act as irrational and bruit beasts in Religion nay we walk as inanimat and senseless creatures It s some one or other consideration without us moves us Custome censure education and such like Ah! these are the principles of our Religion How many would have no Religion no form of it if they were not among such company and therefore we see many change it according to companies as the fish doth its skin according to the colour of that which is nearest it How many would do many things they dare not for punishment and censure and for that same daâ— not leaveâ— other things undone In a word the most part of us are such as would walk in no path of godliness if it were not the custome of the time and â—ear of men that constrained us But my brethren let it not be so among you you who are in Christ Iesus let this be the predominant in your hearts to constrain you not to live to your selves but unto God even this that ye believe Christ hath died for sinners that they might live from sin and from this let your hearts be inflamed with his love that it may carry you on in a sweet and blessed necessity to walk in all well pleasing Let the consideration of his love lay on a constraint but a constraint of willingness to live to him who hath thus loved you But as the principle is spiritual so must the end be and I think these two compleat the mystery of the practice of Christianity to act from another principle unto another end even as these two make up the mystery oâ— iniquity in our hearts to act from our selves unto our selves every man naturally makes a god of himself is his own Alpha and Omega the beginning of his actionâ— and the end of them which is proper to God As the fall hath cut off the subordination of the soul to God in its actions that it cannot now derive all from that blessed fountain of all-being and well-being so is this channel of reference of all our actions to God stopped that they do not tend unto him as they are not derived from him and thus they return unto a mans self again There is one point of self and making it our aim and design which possibly many doth not take heed unto It is ordinary for us to act and walk in Christian duties for our salvation for obtaining of life eternal as our chief and only end which is but an inferiour end because we ought not to walk mainly for life but to life we should not walk after the command only for Heaven but in the way of it unto Heaven Our spiritual walking can never purchase us right unto the leaâ—t of his mercies when we have done all this should be our souls language we are unprofitable servants our righteousness extends not to thee What gain is it to the Almighty that thou art righteous Yet for the most part we make our walking as a hire for the reward The Covenant of Works doing for life is some way naturally imprinted in our hearts and we cannot do but we would live in doing we cannot walk unto all well-pleasing but we would also walk unto pacifying of God Self-righteousness is mens great idol which when all other baser and grosser idols are down they do still seek to establish But Christians observe this evil in your selves and suffer this mystery of godliness to be wrought in you the abasing of your selves the denyal of your selves I would have you in respect of diligence and earnestness doing walking and running as if ye were to be saved by it only But again you must deny all that and no more consider it or lean weight upon it then if ye ought to do nothing or did nothing But your ends should be more divine and high as your nature is to glorifie God in your mortal bodies since ye are hiâ— and bought with a price O how ought ye not to be your own The great purpose of your obedience should be a declaration of your sense of his love and of your obligation to him Ye ought to walk in his way because ye are escaped condemnation and saved by him and not that ye may be saved only It is the glory of our Heavenly Father and the honour of the Redeemer for Christians to walk even as he walked and follow his footsteps it commends the grace of Jesus Christ exceedingly Therefore this cannot but be the choise and delight of a believing soul to walk unto all well-pleasing to have the glory of him as their great design to aim at who for our salvation laid aside his glory and embraced shame and reproach We use to walk in obedience to God that we may pacifie God for our disobedience but let a Christian abhor such a thought Christs blood must pacifie but the walking of his child pleaseth him in his welbeloved Son When he is once pacified for sin when he once accepts your persons your performances are his delight Now this should be the great scope of a soul that all its powers should be fixed on to please him and live to him Now these three being established we must conceive that the chief agent and party in this walking must be spiritual therefore mens bodies are not capable of this walk after the Spirit principally Outward Ordinances are but the shell wherein the kirnel must be inclosed all our walkings that is visible to men is but like a painted or engraven Image and Statue that hath no breath or life in it unless the Spirit actuat and quicken the same I say not only the Spirit of God but the spirit and soul in man for the Spirits immediat and divine operations are upon such a suitable subject as the immortal soul. Verily there is a spirit in man and the inspiration of the Almighty gives him understanding We must not abolish the outward â—oâ—m because it hath some divinity in it even the stamp of Gods authority and therefore these who
even the language of our hearts when we tell you that ye are born heirs of wrath and slaves of sin and satan heâ—e is the secret whispering of hearts we be Abrahams seed we were never in bondage to any We be baptized Christians we have a Church State have the priviledges and liberties not only of Subjectâ— in the State but of Members in the Church why sayest thou we are bond-men I would wish ye were all free indeed but that cannot be till ye know your bondage Consider then I beseech you that you may be free subjects in a State and free members in a Church and yet in bondage under the law of sin and death This was the mistake that was a ground of presumption in the Jews and occasioned their stumbling at this Stone of salvation laid in Sion you think you have Church-priviledges and what needs more Be not deceived you are servants of sin and therefore not free There are two sorts or rather two ranks of persons in Gods house Sons and slaves the son abides in the house for ever the slave but for a time when the time expires he must go out or be cast out The Church is Gods house but many are in it that will not dwell in it many have the outward liberties of this house that have no interest in the special mercies and loving kindnesse proper to children The time will come that the most part of the visible Church who are baptized and have eaten with him at his Table and had a kind of frienâ—ship to him here shall be cast out as bondmen and Isaac only shall be kept within the child of the promise The house that is here hath some inward Sanctuary and some utter Porches many have accesse to these that never enters within the secret of the Lord and so shall not dwell in the house above It is not so much the business who shall enter into the holy hill but who shall stand and dwell in it The day of Judgement wâ—ll be a great day of excommunication O how many thousands will be then cut off from the Church of the living God and delivered over â—o satan because they were â—eally â—nder his poweâ— while they were Church-mebers and Abrahams sons Let me tell you then that all of us were once in this state of bondage which Christ speaks of He that committeth sin is the servant of sin John 8.34 and the servant abids not in the house for ever So that I am aâ—raid many of us who are in the visible Church and stand in this Congregation shall not have liberty to stand in the assembly of the fiâ—st-born when all the Sons are gathered in one to the new Ierusalem sin hath a right over us and it hath a power over us and theâ—efore it is called a law of sin theâ—e is a kind of authority that it hath over uâ— by vertue of Gods Justice and our own voluntary consent The Lord in his righteouâ—nesse hath given over all the posterity of Adam for his sin which he sinned as â— common person representing us he hath given us all over to the power of a body of death within us Since man did choose to depaâ—t from his Lord he hath justly delivered him into the hands of a strange Lord to have dominion over him The transmitting of such an original pollution to all men is an act of glorious justice As he in jusâ—iâ—e gives men over to the lusts of their own hearts now for following of these lusts Contrary to his will so was it at first by one mans disobedience mâ—ny were mâ—de sinners and that in Gods holy righteousnesse sin entred into the World and had permission of God to subdue and conquer the World to it self because man would not be subject to God But as there is the justice of God in it so there is a voluntary choice and election which gives sin a power over us we choose a strange lord and he lords it over us We say to our lusts Come ye and rule over us we submit our reason our conscience and all to the guidance and leading of our blind affections and passions we choose our bondage for liberty and thus sin hâ—th a kind of law over us by our own consent it exerciseth a jurisdiction and when once it is installed in power and clothed with it it is not so easie again to put it out of that throne there is a conspiring so to speak of these two to make out the jurisdiction and authority of sin over us God gives us over to iniquity and unrighteousnesse and we yield our selves over to it Rom. 6.16.19 we yield our members servants to iniquitie a little pleasure or commodity is the bait that ensnares us to this we give up our selves and joyn to our idols and God ratifies it in a manner and passeth such a sentence Let them alone he sayes go ye every one and serve your idols Ezek. 23. since ye would not serve me be doing go serve your lusts look if they be better masters then I look what wages they will give you Now let us again consider what power sin hath being thus cloathed with a sort of authority O! but it is mighty and works mightily in men It reigns in our mortal bodies Rom. 6.12 here is the throne of sin established in the lusts and affections of the body and from hence it emits laws and statutes and sends out commands to the soul and whole man Man choose at first to hearken to the counsel of his senses that said it was pleasant and good to eat of the forbidden fruit but that counsel is now turned into a command sin hath gotten a scepter there to rule over the spirit which was born a free Prince sin hath conquered all our strength or we have given up unto it all our strength any truth that is in the conscience any knowledge of God or Religion all this is incarcerated detained in a prison of unrighteous affections sin hath many strong holds and bulwarks in our flesh and by these commands the whole spirit and soul in man and leads captive every thought to the obedience of the flesh You know how strong it was in holy Paul Rom. 7. what a mighty battel and wrestling he had and how near he was to fainting and giving over How then must it have an absolute and soveraign full dominion over men in nature there being no contrary principle within by nature to debate with it it rules without much controlment there may be many convictions of conscience and sparkles of light against sin but these are quickly extinguised and buried Nay all these principles of light and knowledge in the conscience do oftentimes strengthen sin as some things are confirmed not weakned by opposition unequal and saint opposition strengthens the adversary as cold compassing springs makes them hotter So it is here sin takes occasion by the command to work all manner of concupiscence Rom. 7.8 Without the Law sin is
very image of a beast upon his nature to look on that slavery and bondage of his far better part to the worst and bruitish part in him his flesh If a man did wisely consider the constitution of his nature from its first divine original and what a thing the soul is which is truly and more properly himself then his body what excellency is in the soul beyond the body and so what preheminency it advanceth a man unto beyond a beast He could not but account Religion the very ornament and perfection of his nature Reason will say that the spirit should rule and command the body that flesh is but the minister and servant of the spirit that there is nothing the proper and peculiar good of man but that which adorns and rectifies the spirit that all these external things which mens senses are carried after with so much violence do not better a man as man but are common to beasts that in these things mans happiness as man doth not at all consist but in some higher and more transcending good which beasts are not capable of and which may satisfie the immortal spirit and not perish in the using but live with it All these things the very natural frame and constitution of man doth convincingly perswade Now then may a soul think within it self O how far am I departed from my original how far degenerated from that noble and royal dignity that God by the stamp of his image once put upon me How is it that I am become a slave and drudge to that baser and brutish part the flesh I would have you retire into your own hearts and ask such things at them Man being in honour and understanding not is even like the beasts that perish Truly we are become like beasts because we consider not that we are men and so advanced by creation far above beasts The not reflecting on the immortal spiritual nature of our souls hath transformed us in a manner into the nature of beasts perishing beasts Christianity is the very transforming of a beast into a man as sin was the deforming of a man into a beast This is the proper effect of Christianity to restore humanity to elevat it and purifie it from all those defilements and corruptions that were ingrossed and incorporated into it by the state of subjection to the flesh and therefore the Apostle delineats the nature of it unto us and draws the difference wide between the natural man and a Christian The natures of things are dark and hidden in themselves but they come to be known to us by there operations and acting their inclinations and instincts are known this way Grace is truly a very spiritual thing and the nature of it lyes high yet as Christ could not be hid in the house neither can grace be hid in the heart it will be known by its working Christ can better be hid in a house then in the heart because when he is in a heart he is ingadged to restore that heart and soul to its native dignity and preheminency over the flesh and this cannot but cause much disturbance in the man for a season to change governments to cast out usurpers and to restore the lawful and righteous owner to the possession of his right cannot be done secretly and easily it will shake the very foundations of a Kingdom to accomplish it so it is here the restitution of the soul to the possession of its right and dominion over the flesh the casting out of that tyrannous and base usurper the flesh cannot be done except all the man know it feel it and in a manner be pained with it Now the nature of Christianity doth lay it self open to us in these two especially in what it minds and savours and how it causeth to walk life is known especially by affection and motion A feeling thinking â—avouring power is a living power so a moving walking power is a living power and these are here the Christian is shortly described by his nature he is one after the Spirit not after the flesh and by the proper characteristical operations of that nature first minding or savouring the things of the Spirit which comprehends his inward thoughts affections intentions and cogitations all his inward senses are exercised about such objects and then he is one walking after the Spirit his motions are in a course of obedience proceeding from that inward relish or taste that he hath of the things of God It is not without very good reason that the name of a Christian is thus expâ—essed one after the Spirit that is his character that expressed his nature unto us whether ye look to the original of Christianity or the prime subject of it or the chief end of it it deserves to be called by this name The original of it is very high as high as that eternal Spirit as high as the God of the spirits of all flesh Things are like their original and some way participat of the nature of their causes that which is born of the spirit is spirit Joh. 3.6 that which is born of God who is a Spirit must be spirit 1 Joh. 5.1 How royal a descent is that how doth it nobilitat a mans nature Truly all other degrees of birth among men are vain imaginary things that hath no worth at all but in the fancies of men they put no real excellency in men But this is only true nobility this alone doth extract a man deface vulgi out of the dregs of the multitude There is no intrinsick difference between bloods or natures but what this make this divine birth this second birth all other differences are but in opinion this is reality it puts the image of that blessed Spirit upon a man Truly such a creature is not begotten in the womb of any natural cause of any humane perswasion or intising words of mans wisdom of any external mercy or judgment no instruction no peâ—swasion no allurement nor afrightment can make you Christians in the Spirit till the Spirit blow when he pleaseth and creat you again It must come from above that power that can set your hearts aright and make them to look straight above Christ Jesus came down from Heaven into the earth and took on our flesh that so the Almighty Spirit might come down to transform our spirits and lift them up from the earth to the Heaven We cast the seed into the ground of mens hearts and alace it gets entry but in few souls it is scattered rather on the high-way side and cannot reach into the arrable ground of the heart but it can do nothing without the influence of Heaven except the Spirit beget you again by that immortal seed of the Word Therefore we would cease our wondering that all the means of Gods Word and Works do not beget moe true Christians I do rather wonder that any of Adams wretched posterity should be begotten again and advanced to so high a dignity to
heaven and earth to be so busied abroad to know other things and then to know and consider nothing of that which of all things most nearly concâ—rns us our selves what shall it profite a man if he gain the whole world and lose his soul for that is himself And what shall it proâ—â—t to know all and not know his soul to be every where but where he ought to be Well a Christian is one called home from vain impertinent diversions one that is occupyed most about his soul and spirit how to have all the disorders hâ—â—â—â—ds in himself ordâ—rd all these distempers cured all these defilements washed this is the business he is about in this world to wash his heart from wickedness Jer. 4.14 To cleanse even vain thoughts and shut up from that ordinary repair his own heart he is about the inclosing it to be a garden to the welbeloved to bâ—ing forth sweet fruits he is about the renewing of it the adorning of it with the new man against that day of our Bridegrooms appearing and bringing him up to celebrate the marriage Though he be in the flesh yet he is most taken up with his Spirit how to have it restored to that primitive beauty and excellency the Image of God in it how to be cloathed with humility and to put on the ornament of a meek and quiet spirit that he accounts his beauty how to rule his own spirit that he accounts only true fortitude and thinks it a greater vassalage and victory to overcome himself then his enemy and esteems it the noblest revenge not to be like to other men that wrong him he is occupyed about the highest gain and advantage viz to save his spirit and soul and accounts all loss to this to bring Jesus Christ into the heart that is the jewel he digs for and esteems all duâ—g in comparison of it If you be Christians after the Spirit no doubt you are busied this way about your spirits For others they are busied about the flesh to make provision for its lusts and there needs no other mark to know them by Alas poor souls that you have never yet adverted that you have spirits immortal beings within you which must survive this dust this corruptible flesh What will you do when you cannot have flesh to care for when your spirits can have nothing to be carried forth into but must eterternally dwell within the bosome of an evil conscience and be tormented with that worm the bitter remembrance of the neglect of your spirits and utter estrangement from them while you were in the body then you must be confined within your own evil consciences and be imprisoned there for ever because while yet there was time and season you were alwayes abroad and every where but within your own hearts and consciences and is not that a just recompence Then again as Christianity descends from the Father of spirits into the spirit of a man to lodge there for a while it doth at length bring up the spirit of a man and unites it to that eternal Spirit and so as the Original was high and divine the end is high â—oo It issues out of that fountain and returns with the heart of man to imbosome it self in that agâ—in And truly this is the great excellency of true Religion above all these things you are busied about that it elevats the spirit of a man to God that it will never rest till it have carried it above to the fountain-spirit Our spirits are sparks and chips to speak so with reverence of that divine beeing but now they are wholly immersed and sunk into the flesh and into the earth by sin till grace come down and renew them and extract them out of that dung-hill and purifie them and then they are as in a state of violence alwise striving to mount upwards till they be embodied or rather inspirited so to speak in that Original spirit till they be wholly united to their own element the Divine Nature You know Christs Prayer Ioh 17. that they may be one as we are one I in them and they in me that they may may be made perfect in one v. 22 23. then spirits have attained their perfection then will they rest from their labours when they are one with him this is the only Center of spirits in which they can rest immoveable You find all the desires and affections of the Saints are as so many breathings upward pantings after union with him and longings to be intimatly present with the Lord therefore a Christian is one after the spirit groaning to be all spirit to have the earthly house of this tabernacle dissolved and to be cloathed upon with that house from heaven He knows with Paul that he is not at home though he be at home in in the body because the body is that which separats from the Lord which partition wall he would willingly have taken down that his spirit might be at home present with the Lord 2 Cor. 6.1 c. Who knoweth saith Solomon the spirit of a man that ascends upward and the spirit of the beast that goeth downward to the earth Eccles. 3.21 Truly the natural motion of mans spirit should be to ascend upward to God who gave it When this â—rail and broken Vessel of the body is dissolved into the Elements the higher and purer nature that lodged within it should flee upwards to Heaven even as the spirit of the beasts being but the prime and fiâ—er part of the body not different in nature from the earth naturally falls down to the earth with the body and is dissolved into the Elements But I think the consideration of that woful disorder that sin hath brought into the world that all things in man are so degenerated and become bruitish both his affections and his conversation that carnal and sensual lusts have the whole dominion over men I say the serious and earnest view of this might make a man suspect and call in question whether or not there be any difference between men and beasts whether or not there be any spirit in the one of an higher nature then in the other Truly it would halâ— peâ—swade that there is no immortal spirit in man else how could he be such a beast all his time serving diverse lusts Can it be possible might one think that there is any spirit in men that can ascend to heaven when there is no motion thither to be observed among men I beseech you consider this the spirit must either ascend or descend when it goes out of the body as now in affection and endeavour it ascends or descends while it is in the body there is an indispensible connexion between these what way soever the spirit aims at which way soever it turns and direct its flight thither it shall be constrained to go eternally Do you think my Beloved while you are in the body to bow down your selves to the Earth to descend unto the service of
things Hos. 8.12 As thingâ— that you have not much to do with Do you not let the Officers of Jesus Christ all the sweet invitations of the Gospel passe by as strangers and as if ye were unconcerned in them What taste have they more then the white of an egg How unsavoury a discourse or thought to a carnall heart is it to speak of subduing the lusts of the flesh of dying to the world of the world to come Who findeth their hearts inwardly stirred upon the proposal of Jesus Christ But if any matter of petty gain were proffeâ—ed O! how would men listen with both their ears How beautiful in the eyes of the covetous mind is any gain and advantage the sound of money is sweeter to him then this blessed sound of peace and salvation How sweet is pleasure to the voluptuous What suitablenesse and conveniency is apprehended in these perishing things but how little moment or weight is conceived and believed to be in things eternal O how substantial do things visible seem to men and how triffling do other things invisible appear But for you whose eyes are opened to you Christ is precious to you the things of the Spirit are beautiful and all your grief is that you cannot affect them according to their worth or love them according to their beauty I say some there are who do see a substance and subsistance only in things not seen Heb. 11.1 And for things that are seen and visible in this world they do account them shadows only in comparison of things invisible The world apprehend no realities but in what they see but a Christian apprehends no solide reality in that he sees but only in that he sees not and therefore as in his judgment he looks upon the one as a shadow the other as a substance so he labours to proportion and conform his affection to a suitable intertainment of them to give a shadow or show of affection to the things of this life but the marrow and substance of his heart to the things invisible of another life Thus the Apostle 1 Cor. 7.29 c. Rejoycing as if we rejoyced not enjoying as if we possessed not using as if we used not half acts for half objects if we give our whole spirits the strength of our souls and minds to them we are as foolish as he that strikes with all his strength at the air or a feather there is no solidity or reality in these things able to bottom much estimation or affection only mind them and use them as in the by as in passing through towards your Countrey SERMON XVIII Rom. 8.5 6. For they that are after the flesh do mind c. For to be carnally minded is death but to be spiritually minminded is life and peace THere are many differences among men in this world that as to outward appeaâ—ance are great and wide and indeed they are so eagerly pursued and seriously minded by men as if they were great and momentous You see what a strife and contention there â—s among men how to be extracted out of the dregs of the multitude and set a little higher in dignity and degree then they how do men affect to be honourable above the base how do they seek to be rich and hate poverty These differences of poor and rich high and low noble and ignoble learned and unlearned the thoughts of men are wholly taken up with But there is one great difference that is most in Gods eye and is both substantial and eternal and so infinitely surpasseth all these dâ—ffeâ—ences that the minds of men most run out upon and it is heâ—e the great difference between flesh and spirit and them that are after the flesh and them that are after the spâ—rit This is of all other most considerable because widest and durablest I say it is the widest of all for all otherâ— put no great difference between men as men they do reach the peculiaâ— excellency of a man that is the true and proper good of his spiritual and immortal part they are such as befalls alike to good and bad and so cannot have either much good or much evil in them I have seen folly set in great dignity and Princes walking on foot Eccleâ— 10.6 7. Then certainly such titles of honour and dignity such places of eminency erected above the multitude have little or nothing worth the spirit of a man in them seeing a fool a wicked man is as capable of them as a wise man or a man of a princely spirit and â—o of all others they do not elevat a man as a man above others A poor unlearned mean man may have more real excellency in him then a rich learned and great person But thiâ— draws a substantial and vast difference indeed such as is between flesh and spirit such as is between men and beasts You know what pâ—eheminency a man hath over a beast there is no such wide distance among the sâ—ns of men as between the lowest and meanest man and the chiefest beast There is a spirit in man saith Elihu Job 32.8 An immortal eternal substance of a far higher nature and comprehension You know what excellency is in the spirit beyond the flesh such as is in heaven beyond the earth for the one is breathed from Heaven and the other is taken out of the dust of the earth the one is corruptible yea corruption it self the other incorruptible How swiâ—t and nimble are the motions of the Spirit from the one end of Heaven to the other How can it compasse the earth in a moment Do but look and see what a hudge difference is between a beautiful living body and the same when it s a dead carcass rotten and corrupted It is the spirit dwelling within that makes the odds that makes it active beautiful and comely but in the removal of the spirit it becometh a piece of the most defiled and loathsome dust in the world Now I say such a vast and wide difference there is between a true Christian and a natural man even taking him in with all his common indowments and excellencies the one is a man the other a beast the one is after the flesh the other after the spirit It is the ordinary compellation of the Holy Ghost man being in honour and understanding not is like the beasts that perish Psal. 49.20 and Psal. 94.8 Vnderstand ye bruitish among the people c. and Psal. 92.6 The bruitish man understands not this And Eccles. 3.18 That they themselves may know that they are but beasts Therefore you find the Lord often turning to beasts to insensible creatures thereby to reprove the folly and madness of men Isa. 1.2 and Ier. 8.7 Man hath two parts in him by which he hath affinity to the two mâ—st distant natures he stands in the midle between Angels and beasts in his spirit he riseth up to an Angelick dignity and in his body he fallâ— down to a bruitish condition Now which
can strike hands and engage to serve the Lord as easily as that people in Ioshua 24.18 19. But we may say Oh that there were such a heart in you but alas such a heart is not in you you cannot serve the Lord for He is holy and jealous and ye are not only weak but wicked I beseech you then believe this one testimony that God hath given of man even the choisest thing in man the very wisdom of a natural man It is not subject to Gods Law and it cannot be better neither can it be subject resolution industry vowes and covenants will not effect this till the most High break and bow the heart And not only is this enmity against the old law of commandments an antipathy at them as crossing our lusts but even against the new and living Law of the spirit of life in Christ. Here is your misery you can neither be subject to the Law as commanding to obey it or threatning for disobedience to it nor to the Gospel as promising to believe and receive it The Law commands but your law countermands within The Law threatens and sentences you with condemnation but you have some self-pleasing delusion and dream in your heads and blesses your selves in your own hearts even though ye walk in the imagination of your hearts contrary to the Law Deut. 29. It is strange that you do not sore-apprehend and fear hell but it s this delusion possesses the heart you shall not die It was the first act of enmity not only the transgression of the command but unbelief of the truth of the curse and that which fiâ—st encouraged man to sin encourages you all to ly into it and continue in it a fancy of escaping wrath This noise fills the heart Satan whispers it in the ear go on you shall not die Thus it appears that the natural mind cannot be subject to the Law of God no perswasion no instruction can inforce this belief of your damnable condition upon you But then when the enmity is beaten out of this sort and a soul is really convinced of its desperat and lost estate when the heart is brought down to subjection to take with that dreadful sentence yet there is another tower of enmity in the heart that can keep out against the weapons of the Gospel such as Paul mentions Rom. 10.2 Being ignorant of the righteousnesse of God they went about to establish their own and could not submit to the righteousness of God There is a natural pride and stiffness of heart that we cannot endure but to have something in our selves to rest on and take pleasure into and when a soul sees nothing it rather vexes and torments it self as grieving because it hath no ornament or covering of its own nor rejoiceth and delighteth in that righteousness of God revealed in Christ. O the difficulty to bow down so low as to put on anothers righteousness over our nakedness and should it be called submission is it not rather the elevating and exâ—lting of a soul yet in respect of our natural posture of spirit it is a matter of great difficulty to make a self condemned sinner submit to thiâ— To be saved freely without money or price by anothers ransome What empty vain and frivolous expiation and satisfactions will souls invent rather then trust all to this How long will poor souls wander abroad from hill to mountain seeking some inherent qualification to commend them and leave this Garden and Paradise of delights which is opened up in Christ souls look every where for help till all hands fail and then necessity constrains them to come hither but indeed when necessity bâ—ought in charity and amity keeps in when once he knows what entertainment is in Christ. As for you who as yet have not stooped to the sentence of wrath how will you submit to the righteousness of God but I wonder how you imagine this to be so easie a thing To believe You say You did alwayes believe in Christ and that your hearts are still on him and that you do it night and day Now there needs no other argument to perswade that you do not at all believe in the Gospel who have not apprehended no more difficulty in it no more contrariety to your rebellious natures in it let this one word go home with you and convince you of your unbelief The natural minâ— is not subject to the Law of God neither indeed can it be How then do you come so easily by it certainly it must be fained and counterfit SERMON XXII Rom 8.8 So then they that are in the flesh cannot please God IT is a kind of happiness to men to please them upon whom they depend and upon whose favour their well-being hangs It is the Servants happiness to please his Master the Courtiours to please his Prince and so generally whosoever they be that are joyned in mutual relations and depend one upon another that which makes all pleasant is this To please one another Now certainly all the dependencies of creatures one upon another are but shaddows unto the absolute dependance of creatures upon the Creator for in him we live and move and have our being the dependance of the ray upon the Sun of the stream upon the fountain is one of the greatest in nature but all creatures have a more necessary connexion with this fountain-being both in their being and well being they are nothing but a flux and emanation of his power and pleasure and as the Psalmist expresseth it he hides his face and they are troubled he takes away their breath and they die and return to their dust he sends forth his spirit and they are created and he renews the face of the earth Psal. 104.29 30. You may extend this to the being and well-being happiness and misery of creatures our souls which animat our bodies are but his breath which he breathed into the dust and can retract it when he pleaseth the life of our souls the peace and tranquility and satisfaction is another breathing of his spirit and another look of his countenance and as he pleases to withdraw it or interpose between his face and us so we live or die are blessed or miserable Our being or well-being hath a more indispensible dependance on him then the image in the glasse hath upon the living face If it be so then certainly of all things in the world it concerns us nearest how to please him and be at peace with him If we be in good terms with him in whose hand our breath is and whose are all our wayes Dan. 5.23 Upon whose countenance our misery or felicity hangs then certainly we are happy if we please him it matters not whom we displease for he alone hath absolute uncontrolled and universal power over us as our Saviour speaks over both soul and body We may expect that his good pleasure towards us will not be â—aiâ—fied but in communicating his fulness and manifesting his
God shall dwell in sinful men by his Spirit but in order of nature it hath some influence upon the other without which God could not have dwelt in us There is so much distance and disproportion between his Majesty and us that we could not be well united but by this interveening God coming down fâ—â—st a step into the holy nature of the Man Christ that from thence he might go into the sinâ—ul nature of other men Our sinâ—ul and rebellious nature behoved to be first sanctified this way by the persâ—nal in-dwelling of God in our flesh and this had made an easie passage into sinful Us for His Spirit to dwell into us powerfully and graciously therefore the Spirit of Christ is said to dwell in us Christs Spirit not only because proceeding from Him as from the Father but particularly because the inhabitation or operation of the Spirit in us is the proper result and fruit of that glorious union of our nature with him He took our flesh that he might send us His Spirit And O what a blessed exchange was this He came and dâ—elt in our nature that so He might dwell in us He took up a Shop as it were in our flesh that He might work in us and make us again conformed to God We shall not cut this asunder into many parts you see the words contain plainly The very essential definition of a spiritual man and of a Christian. You find a spiritiual man and a Christian equivalent in this ver that is to say they are taken for one and the self same thing and so they are reciprocal of equal extent and restraint every Christian is one aâ—ter the Spirit and whosoever is after the Spirit is a Christian one of Christs and one aâ—ter the Spirit is one thing Now the definition of the Christian is taken from that which really and essentially constitutes him such He is one in whom the Spirit of Christ dwells that makes him one after the Spirit that makes him one of Christs because it is the Spirit of Christ. As if you define what a man is you could not do it better then thus he is one endowed with a reasonable soul So the Apostle gives you the very soul and form of a Christian which differenceth from all others As the soul is to the body to make up a man so the Spirit of Christ is to the soul and spirit of a man to make up a Christian as the absence or presence of the soul makes or unmakes a man so the absence or presence of this Spirit makes or unmakes a Christian for you see he makes it reciprocal If you be Christianâ— the Spirit dwells in you but if the Spirit dwell not in you you are not Christians A word then to the first of these that a Christian and a spiritual man are commensurable one to another It is true there are Iews who are not Iews inwardly but only according to the letter Rom. 2.28 29. And so there are Christians so called who are but so outwardly and in the letter who have no more of it but the name and viâ—ible standing in the Church but we are speaking of that which is truly that which it is called whose praise is not of men but of God The name of â— man may be extended to a Picture or Image for some outward resemblance it hath of him but it is not a proper speech no more is it proper to extend the Name of Christians unto the Pictures or Images of Christians such as are destitute of this inward life You may be properly according to Scripture-phrase members of the visible body but you cannot have that real and blessed relation to Jesus Christ the Head which shall be the source of happinesse to all the living members I wish you would take it so and flatter your selves no more with Church-titles as iâ— these were sufficient evidences for your salvation You would all be called Christians but it fears me you know not many of you the true meaning and signification of that word the most comfortable sense of it is hid from you The meaning of it is That a man is renewed by Christ in the spirit of his mind As Christ and the Spirit are inseparable so a Christian and a spiritual â—ature are not to be â—ound severed Certainly the very sound of the name whereby you are called imports another nature and conversation then is to be â—ound in many You cannot say that you have a shadow of spirituality either in your affections or actions or that you have any real design and study that way but only to please your flesh and satisfie the customs of the world why do you then usurpe the name of Christianity this is a common sacriledge to give that which is holy unto dogs Others give it to you and you take it to your selves But know that though you please your selves and others in this yet without such a renovation of your natures and such a sincere study to be inwardly and outwardly conformed to the profession and name of Christianity you have not your praise of God and him whom God praises and allows not he cannot blesse for ever I am perswaded there are some who are not only in the letter but in the Spirit whose greatest desire and design is To be indeed what they professe and such their praise is of God and if God praise them now they shall be made to praise him for ever hereafâ—er such are allowed to take the name and honourable style of Christianity unto them You are Christs nearly interessed in him and if you be Christs own he cannot be happy without you for such was his love that he would not be happy alone in Heaven but come down to be miserable with us and now that he is again happy in Heaven certainly he cannot enjoy it long alone but he must draw up his members unto the fellowship of that glory Now the other thing that which gives even beeing to a Christian is The Spirit of Christ dwelling in him Of this inhabitation we shall not say so much as the comparison being strained will yeeld neither expatiat into many notions about it I wish rather we went home with some desires kindled in us after such a noble guest as the Holy Spirit is and that we were begun once to weary of â—he base and unclean guests that we lodge within us to our own destruction That which I said that the Spirit is to a Christian what the soul is to a man if well considered might present the absolute necessity and the excellency of this unto your eyes Consider what a thing the body is without the soul how defiled and deformed a piece of dust it is void of all sense and life loathsome to look upon Truly the soul of man by nature is in no better case till this Spirit enter it hath no light in it no life in it it is a dark dungeon such as is described Ephes. 4.18
Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their hearts You have both in that word dâ—rknesse and deadnesse want of that shining light of God in the mind â—o that it cannot discern spiritual things that makes to our eternal peace all the plainnesse and evidence of the Gospel though it did shine as a Sun about you cannot make you see or apprehend either your own misery or the way to help it because your dungeon is within the most part cannot form any â—ensible notion of spiritual things that are daily sounding unto them in the Word The eye of the mind is put ouâ— and if it be darknesse how great is that darknesse Certainly the whole man is without light and your way and walk must be in the dark and indeed it appears that it is dark night with many souls because if it were not dark they could not run out all their speed among pits and snares in the way to destruction And from this woful defect flows the alienation of the whole soul from the life of God that primitive light being eclipsed the soul is separated from the influence of Heaven and as Nebuchadnezzars soul acted only in a bruital way when driven out amongst beasts so the soul of man being driven out from the presence of the Lord may act in a way common to beasts or in some rational way in things that concern this life but it is wholly spoiled of that divine life of communion with God it cannot taste smell or savour such things O if it were visible unto us the state of the ruinous soul we would raise a more bitter lamentation over it then the Iews did over Ierusalem or the Kings and Merchants have reason to do over fallen Babylon Truly we might bemoan it thus how is the faithful city become a harlot righteousnesse lodged in it but now murderers Isa. 1.21 Man was once the dwelling place of princely and divine graces and veâ—tues the Lord himself was there and then how comely and beautiful was the soul But now it is like the desolate cities in which the beasts of the desertly and there houses are full of doleful creatures where Owls dwell and Satyrs dance where wilde beasts cry and Dragons in the pleasant Palaces Isa. 13.21 22 and Ier. 50.39 So mighty is the fall of the soul of man as of Babylon that it may be cryed It is fallen and become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hateful bird Rev. 18.2 All the beasts flock now to it all the birds of darknesse take their lodging in it since this noble guest left it and took away the light from it for the Sun hath not shined on it since that day All unclean affections all beastly lusts all earthly desires all vain cogitations get lodging in this house the Bethel is become a Bethaven the house of God become a house of vanity by the continual repair of vain thoughts the house of prayer is turned in a den of theeves and robbers that which was at first created for the pure service and worship of God is now a receptacle of all the rebellious and idolatrous thoughts and affections the heart of every man is become a Temple full of Idols This is the state of it and worse then can be told you Now judge if there be not need of a better guest then these O what absolute necessity is there of such a Spirit as this to repair and reform the ruinous spirit of man to quicken and enlighten the darkned mind of man even that Spirit that made it at first a glorious Palace for God that Spirit that breathed the soul into the formed clay must repair these breaches and creat all again Now when the Spirit of Christ enters into this vile and ruinous cottage he repairs it and reforms it he strikes out lights in the heart and by a wonderful eye-salve makes the eyes open to see He creats a new light within which makes him behold the light shining in the Gospel and behold all things are new himself new because now most loath-some and vile the world new because now appears nothing but vanity in the very perfection of it and God new because another Majesty glory excellency and beauty shines into the soul then ever it apprehended And as the Spirit enlightens so He enlivens this Tabernacle or Temple He kindles a holy fire in his affections which must never go out it is such as cannot be kindled iâ— it go out but by the beams of the Sun as the Poets fancied the Vestalfire The spirit within the soul is a fire to consume his corruption to burn up his drosse and vanity Christ comes in like a refiner with the fire of the Spirit and purges away earthly lusts and makes the love of the heart pure and clean to burn upward toward Heaven This Spirit makes a christian-Christian-soul move willingly toward God in the wayes that seemed most unpleasant It is an active principle within him that cannot rest till it rest in its place of eternal rest and delight in God And then the Spirit reforms this house by casting out all these wild beasts that lodged in it these savage and unruly affections that domineered in man this strong man entering in casts them out there is much rubbish in old waste Palaces Neb. 4.2 O how much pains is it to cleanse them â— our house is like the house of these Nobles Ier. 5.27 Full of deceit as a cage is full of birds and our heart full of wickednesse and vanity Jer. 4.14 Certainly it will be much labour to get your unclean spirits cast out that is the grosser and more palpable lusts that reign in you but when these are gone forth yet there is much wickednesse and uncleannesse in the heart of a more subtile nature and by long in dwelling almost incorporated and mingled with the soul and this will not be gotten out with gentle sweeping as was done Luk. 11.25 that takes away only the uppermost filth that lyes loosest but this must be gotten out by much washing and cleansing and therefore the Spirit enters by blood and water There are idols in the heart to which the soul is much engaged it unites and closes with them Ezek. 36. and these must be cleansed and washed out There is much deceit in the heart and this lyes clossest to it and is engrossed into it and indeed this will take the help of fire to separate it for that is of the most active nature to separate things of a diverse nature the Spirit must by these take out your drosse and all this the Spirit will not do alone but honours you with the fellowship of this work and therefore you must lay your account that the operation and reformation of this house for so glorious a Guest will be laborious in the mean time But
the power is put in his hand and resigned to him for where he dwells he must rule as good reason is He is about the greatest work that is now to do in the world the repairing and renewing of the ruines and breaches of mans spirit which was the fiâ—st breach in the Creation and the cause of all the rest He is about the cleansing and washing this Temple and we may be perswaded that he who hath begun this good work will perform it untill the day of Christ till we be presented blameless and without spot to our husband Phil. 1.5 6. and this is the grand conâ—olation of believers that they have this presence assured to them by promise that the Spirit is fixed here by an irreovcable and unchangeable Covenant or donation and will not wholly depart from them though he may withdraw and leave you comfortless â—or a season Isa. 59.21 Therefore I would shut up all in a word of exhortation to you that since we have the promise of so noble and happy a guest you would apply your selves to seek him and then keep him to receive him and then retain him It is true that he must first prevent uâ— for as no man can say that Iesus is the Christ but by thâ— Spirit of God so no man can indeed pâ—ay for the Spirit but by the Spirits own intercession within him Where God hath bestowed any thing of this Spirit it is known by the kindly and fervent desires after more of it Now since we have such a laâ—ge and ample promise Ezek. 36.27 Ioel 2.28 of the pouring out of the Spirit and that in as absolute and free a manner as can be imagined and this renewed by Christ and confirmed by his Prayer to the Father for the performance of it Ioh. 14.16 17. and then we have a sweet and affectionat promise propounded in the most moving and loving manner that can be Luk. 11.13 where he encourageth us to pray for the Spirit and that from this ground that our Heavenly Father who placed that natural affection in other fathers towards their children whereby they cannot refuse them bread when they cry for it He who was the Author of all natural affection must certainly transcend them infinitly in his love to his childâ—en as the Psalmist argues Shall not he that planted the ear hear and he that formed the eye see So may a poor soul reason it self to some confidence Shall not He who is the â—ountain of all natural love in men and beasts have much more Himself and if my â—ather will not give me a stone when I seek bread certainly he will far lesse do it Therefore if we being evil know how to give good things to our chilren how much more shall our Heavenly Father give his Spirit to them that ask him Alas that we should want such a gift for not asking it my beloved let us enlarge our desires for this Spirit and seek more earnestly and no doubt affection and importunity will not be sent away empty Is it any wonder we receive not because we ask not or we ask so coldly that we teach him in a manner to deny us qui tiâ—ide rogat I may say frigide docet negare ask frequently and ask confidently and His heart cannot deny O that we could lay this ingâ—gement on our own hearts to be more in Prayer Let 〈◊〉 presse our selves to this and we need not presse Him albeit the first grace be wholly a surprisal yet certainly he keeps this suitable method in the enlargements of grace that when he gives more He enlargeth the heart more after it He openeth the mouth wider to ask and receive and according to that capacity so is His hand opened to fill the heart O why are our hearts shut when his hand is open Again I would exhort you in Jesus Christ to intertain the Spirit suitably and this shall keep Him To this purpose are these exhortations Grieve not the Spirit Eph. 4.30 and quench not the Spirit 1 Thes. 5.19 There is nothing can grieve Him but sin and if you intertain that you cannot retain Him He is a Spiâ—it of holinesse and He is about the making you holy then do not marr him in his work labour to advance this and you do him a pleasure If you make his holy Temple an unclean cage for hateful birds or a Temple for Idols how can it but grieve him and if you grieve the Spirit certainly the Spirit will grieve you will make you repent it at the heart Please him by heaâ—kning to his motions and following his direction and he shall comfort you His office is to be a spring of consolation to you but if you grieve him by walking in the imagination of your hearts and following the suggestions of the Flesh His enemy no doubt that spring will turn its channel another way and dry up for a season toward you It is not every sin or infirmity that grieves Him thus if so be that it grieve thee but the intertaining of any sin and mâ—king peace with any of his enemies that cannot but displease Him and O what losse you have by it You displease your greatest friend to please your greatest enemy you blot and bludder that seal of the Spirit that you shall not be able to read it till it be cleansed and washed again Now if any man have not this Spirit of Christ he is none of his he is not a Christian take this alongs with you who aim at nothing but the external and outward shew or visible standing in the Church if you have not this Spirit and the seal of this Spirit found on you Christ will not know you for his in that day of his appearing SERMON XXVI Rom. 8.10 And if Christ be in you the body is dead because of sin c. GODS presence is his working his presence in a soul by his Spirit is his working in such a soul in some special manner not common to all men but peculiar to them whom he hath chosen Now his dwelling is nothing else but a continued familiar and endlesse working in a soul till he have conformed all within to the Image of His Son The soul is the office-house or work-house that the Spirit hath taken up to â—rame in it the most curious piece of the whole Creation even to restore and repair that Master-piece which came last from Gods hand ab ultima manu and so was the chiefest I mean the Image of God in righteousness and holinesse Now this is the bond of union between God and us Christ is the bond of union with God but the Spirit is the bond of union with Christ. Christ is the peace between God and us that makes of two one but the Spirit is the link between Christ and us whereby he hath immediat and actual interest in us and we in Him I find the union between Christ and a soul shadowed out in Scripture by the nearest relations among creatures for
truly these are but shadows and that is the body or substance and because an union that is mutual is nearest it is often so expressed as it imports an interchangeable relation a reciprocal conjunction with Christ. The knot is cast on both sides to make it strong Christ in us and we in him God dwelling in us and we in Him and both by this one Spirit 1 Joh. 4.13 Hereby we know that God dwelleth in us and we in him by his Spirit which he hath given us You find it often in Iohn who being most possessed with the love of Christ and most sensible of his love could best expresse it I in them and they in me He that keepeth his commands dwelleth in Him and he in Him as the names of married persons are spelled through other so doth he spell out this in-dwelling it s not cohabitation but inhabitation neither that alone singlely but mutual inhabitation which amounts to a kind of Penetration the most intimat and immediat presence imaginable Christ â—welleth in our hearts by faith and we dwell in Christ by love Eph. 17. and 1 John 4. Death bringeth him into the heart for it is the very â—pplication of a Saviour to a sinfull soul. It is the very applying of his blood and sufferings to the wound that sin hath made in the conscience the laying of that sacrifice propitiatory to the wounded conscience is that which heals it pacifies it and calms it A Christian by receiving the offer of the Gospel cordially and affectionatly brings in Christ offered into his house and then salvation comes with him Therefore believing is receiving John 1. the very opening of the heart to let in an offered Saviour and then Christ thus possessing the heart by faith He works by love and he that dwelleth in love dwelleth in God and God in him Love hath this special vertue in it that it transports the soul in a manner out of it self to the beloved Cant. 1.9 anima est ubi amat non ubi animat the fixing and establishing of the heart on God is a dwelling in Him for the constant and most continued residence of the most serious thoughts and aâ—fections will be their dwelling in the all fulness and riches of grace in Jesus Christ as the spirit dwelleth where he worketh so the soul dwelleth where it delighteth its complacency in God maketh a frequent issue or outgoing to Him in desires and breathings after Him And by means of this same God dwelleth in the heart for love is the opening up of the inmost chamber of the heart to Him it brings in the beloved in to the very secrets of the soul to lye all night betwixt His breasts as a bundle of myrrhe Cant. 1.13 And indeed all the sweet odours of holy duties and all the performing of good works and edifying speeches spring out only and are sent forth from this bundle of myrrhe that lyes betwixt the breasts of a Christian in the inmost of his heart from Christ dwelling in the affections of the soul. Now this being the bond of union betwixt Christ and us it follows necessarily that whoever hath not the Spirit of Christ he is none of His and this is subjoyned for prevention or removal of the misapprehensions and delusions of men in their self-judgings Because self-love blinds our eyes and maketh our hearts deceive themselves we are given to this self-flattery to pretend and claim to an interest in Jesus Christ even though there be no more evidence for it then the external relation that we have to Christ as members of his visible body or partakers of a common influence of his Spirit There are some external bonds and tyes to Christ which are like a knot that may easily be loosed if any thing get hold of the end of it as by our relations to Christ by baptisme hearing the word your outward covenanting to be his people all these are loose unsure knots It is as easie to untie them as to tie them yea and more easie and yet many have no other relation to Christ then what these make But it is only the Spirit of Christ given to us that intitles and interesseth us in Him and Him in us it s the Spirit working in your souls mightily and continually making your hearts temples for the offering of the sacrifice of prayer and praises casting out all idols out of these temples that He alone may be adored and worshipped by the affectionate service of the heart purging them from all filthinesse of flesh and spirit It is the Spirit I say thus dwelling in men that maketh them living members of the true body of Christ lively joyned to the head Christ this maketh him yours and you his by vertue of this He may command you as His own and you may use and imploy Him as your own Now for want of this in most part of men they also want this living saving-interest in Christ they have no real but an imaginary and notional propriety and right to the Lord Jesus for Christ must first take possession of us by His Spirit before we have any true right to Him or can willingly resign our selves to Him and give Him right over us What shall it profite us my beloved to be called Christians and to esteem our selves so if really we be none of Christs shall it not highten our condemnation so much the more that we desire to passe for such and give out our selves so and yet have no inward aquaintance and interest in Him whose name we love to bear Are not the most part shadows and pictures of true Christians bodies without the soul of Christianity that is the Spirit of Christ whose hearts are treasures of wickednesse and deceit and storâ—-houses of iniquity and ignorance It may be known what treasure fills the heart by that which is the constant and common vent of it as our Saviour speakes Matth 15.19 and 12.34 35. Out of the abundance of the heart the mouth speaks the feet walks and the hand works Consider then if the Spirit of God dwelleth in such unclean habitations and dark dungeons certainly no uncleanness or darkness of the house can hinder him to come in but â—t is a sure argument and evidence That he is not as yet come in becausâ— the Prince of darkness is not yet cast out of many souls nor yet the unclean spirits that lodge within these haunt your hearts and are as familiar now as ever Sure I am many souls have never yet changed their guests and it is as sure that the fiâ—st guest that taketh up the soul iâ— darkness and desperat wickedness with imparalelled deceitfulness there is an accurâ—ed trinity in stead of that blessed Tâ—inity the Father the Son and the Holy Spirit and when this holy Tâ—inity cometh in to dwell that other of Hell must go out Now my beloved do you think this a light matter To be disowned by Jesus Christ Truly the word of Christ which is the
character of all our evidences and rights for Heaven disowns many as bastards and dead members withered branches and certainly according to this word He will judge you the word that I have spoken shall judge you in the last day O that is a heavy word you have the very rule and method of proceeding laid down before you now which shall be punctually kept at that great day Now why do you not read your ditty and condemnatory sentence here registred If you do not read it now in your consciences he will one day read it before men and Angels and pronounce this I know you not for mine you are none of mine But if you would now take it to your hearts there might be hope that it should go no further and come to no more publick hearing there were hope that it should be repealed before that day because the fiâ—st entry of the Spirit of Christ is to convince men of sin that they are unbelievers and without God in the world and if this were done then it were more easie to convince you of Christs righteousnesse and perswade you to embrace it and this would lead in another link of the chain the conviction of judgement to perswade you to resign your selves to the Spirits rule and renounce the kingdom of Satan this were another trinity a trinity upon earth three bearing witnesse on the earth that you have the Spirit of God Vers. 10. All the preceeding verses seem to be purposly set down by the Apostle for the comfort oâ— Christians against the remnants of sin and corruption within them â—or in the preceeding Chapter he personâ—â—â— the whole body of Christ militant shewing in his own exâ—mple how much sin râ—mains in â—he â—â—lieâ—t in this life and this he rather instances in his own person then another that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of Saints and yet in this chapter he propounds the consolation of Christâ—â—ns more generally that all may know That these priviledges and immunities belong even to the meanest and weakest of Christians that as the best have reason to mourn in themselves so the worst want not reason to rejoice in Jesus Christ. And this would alwayes be minded that the â—mplest grounds of strongest consolation are general to all that come indeed to Jesus Christ and are not restricted unto Saints of such and such a grouth and stature the common principles of the Gospel are more full of this milk of consolation if you would suck it out of them then many particular grounds which you are laying down for your selves God hath so disposed and contrived the work of our sâ—lvation that in this life he that hath gathâ—red much in some respect hath nothing over that is to say hath no more reason to boast then another but will be constrained to sit down and mourn over his own evil heart and the emptiness of it and he that hath gathered lesse hath in some sense no want I mean he is not excluded and shut out from the right to these glorious priviledges which may expresse gloriation and rejoycing from the heart that there might be an equality in the body he maketh the stronger Christian to partake with the weaker in his bitter things and the weaker with the stronger in his sweet things that none of them may conceive themselves either dispised or alone regarded that the Eunuoh may not have reason to say I am a dry tree Isa. 56.3 For behold the Lord will give even to such a place in his house and a name better then of sons and daughters The soul that is in sincerity aming at this walk and whose inward deâ—ires â—â—irrs after more of this holy Spirit he will not refuse to such that name and esteem that they dare not take to themselves because of their seen and selâ— unworthinesse Now in thiâ— vers he proceeds further to the fruits and effects of sin dwelling in us to enlarge the consolation against that too Now if Christ be in you the body c. Seeing the word of God hath made such a connexion between â—in and deâ—th and death is the wages of sin and that which is â—he 〈◊〉 compence of enmity and rebellion â—gainst God the poor tâ—oubled soul might be ready to conceive That is the body be adjudged to death for sin that â—he rest of the wages shall be payed and sin haviâ—g so much dominion as to kill the body that it should exerce its full power to destroy all seing we have a visible character of the curse of God engraven on us in the mortality of our bodies it may look with such a visage on a soul troubled for sin as if it were but earnest of the full curse and weight of wrath and that sin were not fully satisfied for nor Justice fully contented by Christs ransome Now he opposes to this misconception the strongest ground of consolation If Christ be in you though your bodies must die for sin because sin dwelleth in them yet that spirit of life that is in you hath begun eternal life in your soulâ— your spiâ—its are not only immortal in being but that eternal happy being is begun in you the seeds of it are cast into your souls and shall certainly grow up to perfection of holiness and happiness and this through the righteousnesse of Christ which assureth that state unto you The comfort is it is neither total for it is only the death of your bodie nor is it perpetual for your bodies shall be raised again to life eternal vers 11. And not only is it only part and for a season but it is for a blessed end and purpose it is that sin may be wholly cleansed out that this tabernacle is taken down as the â—eprous houses were to be taken down under the Law and as now we use to cast down Pest-lodges the better to cleanse them of the infection It is not to prejudge him of life but to install him in a better life Thus you see that it is neither total nor perpetual but it is medicinal and profitable to the soul it is but the death of the body for a moment and the life of the soul for ever SERMON XXVII Rom. 8.10 And if Christ be in you the body is dead because of sin c. THis is the high excellency of Christian Religion that it contains the most absolute precepts for an holy life and the greatest comforts in death for from theâ—e two the truth and excellency of Religion is to be measured if it have the highest and perfectest rule of walking and the chiefest comfort withall Now the perfection of Christianity you saw in the rule how spiritual it is how reasonable how divine how free from all corrupt mixture how transcending all the most exquiâ—ite precepts and laws of men deriving a holy converâ—ation from the highest fountain the Spirit of Christ and conforming it to the highest pattern the will of God And
indeed in the first word of this vers there is something of the excellent nature of Christianity holden out If Christ be in you which is the true description of a Christian one in whom Christ is which imports The divine principle and the spiritual subject of Chriâ—tianity The principle is Christ in a man Christ by His Spirit dwelling in him This great Apostâ—e knew thiâ— well in his own experience and therefore he can speak best in this style I live yet not I buâ— Christ in me Gal. 2.20 Importing that Christ and His Spirit is to the soul what the soul is to the body that there is a living influence from Heaven that acts and moves the soul of a Christian as powerfully yet as sweetly and pleasantly as if it were the natural motion of the soul and truly it is the natural motion of the soul it s that primitive life which was most connatural to the soul of man which sin did deprive us of all the powerful constraint and violence that Christ uses in drawing the souls of men to him and after him is as kindly unto them and perfects them as much as that impulse by which the soul moves and turns the body a sweet compuâ—â—ion and blessed violence Now this should make Christians often to reflect upon another principle of their life then themselves that by looking on Him who is the resurrection and the life who is the true Vine and abiding in Him by faith their life may be continued and incâ—eased It is certainly much reflection on Him who is all in all and lesse upon our selvâ—s that maintains this life and therefore the most part of men being wholly strangers to this whether in their purposes or practices or judgings of both unacquainted with any higher look in Religion then they use in their natural and civil actings it doth give ground to assure us that they are strangers alienated from the life of God without God and without Christ in the world But then the spiritual subject of Christianity is here Christ in you not Christ without you in ordinances in profession in some civil â—arriage but Christ within the heart of a man thâ—t as a Christian It is the receiving of Châ—ist into the soul and putting Him on upon the inner man and renewing it that makes a Christian not being externally cloathed with him or compassed about with him in the administration of the Ordinances It fears me most part of us who bear that name of Christianity have no character of it within if we were looked and searched Many are like the sepulchres Christ speaks of without painted and fair within nothing but rottennesse and dead bones What have many of you more oâ— Christ then what a blind man hath of light it is round about him but not within him The light hath shined in darknesse but your darknesse cannot comprehend it You are environed with the outward appearances of Christ in his Word and Ordinances and that is all but neither within you nor upon many of you is there any thing either of his light or life not so much as any outward profession or behaviour suitable to the revelation of Christ about you as if you were ashamed to be Christians you maintain grosse ignorance and practise manifest â—ebellion against his known will in the very light of the Gospel How few have so much tincture of Christ so much as to colour the external man or to cloath it with any blamelessness of walking or form of Religion How few so much as Christians in the Letter for you are not acquainted either with Letter or Spirit either with knowledge or affection or practice But suppose that some have put on Christ on their outward man and colour over themselves with some performances of religious duties and smooth themselves with civility in carriage yet alas How few are they who are renewed in the spirit of â—heir mind and have put Christ on their inward man who have opened the secrets of their hearts and received him to ly all night between their breasts How â—ew are busied about their hearts to have any new impression and dye upon their affections to mould them after a new manner to kill the love of this world and the lusts of it and cast out the rottenness and superfluity of naughtiness which â—bides within But some there are who are peâ—swaded thus to do to give up their spirits to Religion and all their business and care is To have Christ within as well as without Now if the â—est of you will not be perswaded to be of this number consider what you pre-judge your selves of of all the comfort of Religion and then Religion is no Religion and to no purpose if you have no benefit by it And certainly except Christ be in you as a King to rule you and a Prophet to teach you to subdue your lusts and to dispel your darknesse when he appears he cannot appear to your comfort and salvation You are deprived of this great cordial against death death must seise upon all that is within you soul and body since Christ the Spirit of life is not within you Happiness without you will not make you happy salvation round about you will not save you If you would be saved there must be a near and immediat union with happinesse Christ in the heart and salvation cometh with him A Christian is not only Christ without not imputing his sins to him clothing him with His righteousnesse but Christ within too cleansing the heart from the love of sin perfecting holinesse in the fear of God Do not think you have any share in Christ without you except you receive Christ within you because Christ is one within and without and His gifts are undivided Therefore true â—aith receives whole Christ as a compleat Saviour even as He is intirely offered so He is undividedly received as He is without saving us and within sanctifying us Christ without delivering from wrath and Christ within redeeming from all iniquity these cannot be parted more then His coat that had no seam It is a heavy and weighty word of this Apostles 2 Cor. 13.5 examine your selves whether ye be in the faith know ye not your selves that Christ is in you except you be reprobates I wish ye would lay it to heart who have never yet returned to your hearts If Christ be not formed in you as Gal. 4.19 You are as yet among the refuse drâ—sse and that which must be burnt with fire you cannot but be cast away in the day when he makes up his jewels Where Christ is He is the hope of glory he is an immortal seed of glory How can you hope for Christ who have nothing of Him within you Now the other touch-stone of true Religion is the great comfort it furnishes to the soul And of all comforts the greatest is that which is a cordial to the heart against the greatest fears and evils Now certainly the matter of
and besides it was for a pledge that at the last day all shall not die but be changed The true cause of death is sin and the true nature of it is penal to be a punishment of sin take away this relation to sin and death wants the sting But in itâ— fiâ—st appointment and as it prevails generally over men aâ—uleaâ—a est mors it hath a sting that pierceth deeper and woundeth soâ—er then to the dissolution of the body it goeth in to the innermost paâ—â—s of the soul and wâ—undeth that eternally The truth is the death of the body is not either the first death or the last death it is rather placed in the middle between two deaths and it s the fruit of the first and the root of the last There is a death immediatly hath ensued upon sin and it is the separation of the soul from God the fountain of life and blessedness and this is the death often spoken of you who were dead in sins and trespasses c. Eph. 2.1 Being past feeling and alienated from the life of God Eph. 4.18 19. And truly this is worse in it â—elf then the death of the body simply though not so sensible because â—pirituâ—l the corruption of the best pâ—â—t in man in all reason is worse then the corruption of his worst part but this death which consists especially in the losse of that blessed communion with God which made the soul happy cannot be found till some new life enter or else till the last death come which adds infinit pain to infinit losse Now the death of the body succeeds thiâ— souls death and that is the separation of the soul from the body most suitable seeing the soul was turned from the fountain spirit to the body that the body should by his command return to dust and be made the most defiâ—ed piece of dust Now this were not so grievous if it were not a step to the death to come and a degree of it introductive to it But that statute and appointment of Heaven hath thus linked it after death comes Iudgment Because the soul in the body would not be sensible of its separation from God but was wholly taken up with the body neglecting and miskenning that infinit losse of Gods favour and face therefore the Lord commands it to go out of the body that it maythen be sensible of its infinit loss of God when it is separated from the body that it may then have leasure to reflect upon it self and find its own surpassing misery and then indeed infinit pain and infinit losse conjoyned eternal banishment from the presence of that blessed Spirit and eternal torment within it self these two concurring what posture do you think such a soul will be into There are some earnest of this in this life when God reveals his terrour and sets mens sins in order before their face O how intolerable is it and more insupportable then many deaths They that have been accquainted with it have declared it the terrours of God are like poysonable arrows sunk into Jobs spirit and drinking up all the moisture of them Such a spirit as is wounded with one of these darts shot from Heaven who can bear it not the most patient and most magnanimous spirit that can sustain all other infiâ—mities Prov. 18.14 Now my beloved if it be so now while the soul is in the body drowned in it what will be the case of the soul separated from the body when it shall be all one sense to reflect and consider it self This is the sting of death indeed worse then a thousand deaths to a soul that apprehends it and the lesse it is apprehended the worse it is because it is the more certain and must shortly be found when there is no brazen serpent to heal that sting Now what comfort have you provided against this day what way do you think to take out this sting Truly there is no balm for it no Physitian for it but one and that the Christian is only acquainted with He in whom Christ is he hath this soveraign antidot against the pâ—yson of Death he hath the very sting of it taken out by Châ—â—st death it self killed and of an mortal enemy made the kindest friend And so he may triumph with the Apostle O death where is thy sting O grave where is thy victory Thanks be to God in Iesuâ— Christ who giveth us the victory 1 Cor. 15.55 The ground of his triumph and that which a Christian hath to oppose to all the sorrows and pains and fears of death mustred against him is threefold one that death is not real a second that is not total even that which is and then that it is not perpetual This last is contained in the next vers the second expressed in this vers and the first may be understood or implyed in it That the nature of death is so far changed that of a punishment it is become a medicine of a punishment for sin it is turned into the last purgative of the soul from sin and thus the sting of it is taken away that relation it did bear to the just wrath of God And now the body of a Christian under appointment to die for sin that is for the death of sin the eternal death of sin Christ having come under the power of death hath gotten power over it and spoiled it of its stinging vertue he hath taken away the poysonable ingredient of the curse that it can no more hurt them that are in Him and so it is not now vested with that piercing and wounding notion of punishment though it be true that sin was the first in-lett of death that it first opened the slâ—ue to let it enter and flow in upon mankind yet that appointment of death is renewed and bears a relation to the destruction of sin rather then the punishment of the sinner who is f`orgiven in Christ And O how much solid comfort is here that the great reason of mortality that a Christian it subject unto is that he may be made free of that which made him at first mortal Because sin hath taken suâ—h possession in this earthly tabernacle and is so strong a poyson that it hath infected all the members and by no purgation here made can be fully cleansed â—ut but there are many secret corners it lurks into and upon occasion vents it self therefore it hath pleased God in His infinit goodnesse to continue the former appointment of death but under a new and living consideration to take down this infected and defiled tabernacle as the houses of leprosie were taken down under the Law that so they might be the better cleansed and this is the last purification of the soul from sin And therefore as one of the Ancients said well That we might not be eternally miserable mercy hath made us mortal Justice hath made the world mortal that they may be eternally miserable but to put an end to this misery
Christ hath continued our mortality Else he would have abolished death it self if he had not meant to abolish sin by death and indeed it would appear this is the reason why the world must be consumed with fire at the last day and new Heavens and earth succeed in its room because as the little house the body so the great house the world was infected with this leprosie so subjected to vanity and corruption because of mans sin therefore that there might be no remnant of mans corruption and no memorial of sin to inteâ—upt his eternal joy the Lord will purify and change all all the members that were made instruments of unrighteousness all the creatures that were servants to mans lusts a new form and fashion shall be put on all that the body being restored may be a fit dwelling place for the purified soul and the world renewed may be a â—it house for righteous men Thus you see that Death to a Christian is not real death for it is not the death of a Christian but the death of sin his greatest enemy it is not a punishment but the enlargement of the soul. Now the next comfort is that which is is but partial it is but the dissolution of the lowest part in man his body so far from prejudging the immortal life of his spirit that it is rather the accomplishment of that Though the body must die yet eternal life is begun already within tâ—e soul for the Spirit of Christ hath brought in life the Righteousnesse of Christ hath purchased it and the Spirit hath performed it and applyed it to us not only there is an immortal being in a Christian that must survive the dust for that is common to all men but there is a new life begun in him an immortal well being in joy and happinesse which only deserveth the name of life that cometh never to its full perfection till the bodily and earthly house be taken down If you consider seriously what a new life a Câ—â—istâ—â—n is â—â—â—aâ—lated unto by the operation of the Holy Ghost and the ministration of the word it is then most active and lively when the soul is most retired from the body in meditation the new life of a Christian is most perfect in this life when it carrieth him the furthest distance from his bodily senses and is most abstracted from all sensible engagements as you heard for indeed it restores the spirit of a man to its native rule and dominion over the body so that it is then most perfect when it is most gâ—thered within it self and disingaged from all external intanglements Now certain it is since the perfection of the soul in this life consists in such a retirement from the body that when it is wholly separated from it then it is in the most absolute state of perfection and its life â—cts most purely and peâ—fectly when it hath no body to communicat with and to entangle it either with its lusts or necessities The Spirit is life it hath a life now which is then best when furthest from the body and therefore it cannot but be surpassing better when it is out of the body and all this is purchaâ—ed by Christs righteousnesse As mans disobedience made an end of his life Christs obedience hath made our life endlesse He suffered death to sting him and by this hath taken the sting from it and now there is a new statute and appointment of Heaven published in the Gospel whosoever believeth in Him shall not perish but have eternal life Now indeed this hath so intirely châ—nged the nature of death that iâ— hath noâ— the most lovely and desirable aspect on a Christian that it is no more an object of fear but of desire amicable not terrible unto him since there is no way to save the passenger but to let the vessel break he will be content to have the body splitted that himself that is his soul may escape for truly a mans soul is himself the body is but an earthly tabernacle that must be taken down to let the inhabitant win out to come near his Lord the body is the Prison-house that he groans to have opened that he may enjoy that liberty of the sons of God And now to a Christian death is not properly an object of patience but of desire rather I desire to be dissolved and be with Christ Phil. 1.23 He that hath but advanced little in Christianity will be content to die but because there is too much flesh he will desire to live but a Christian that is riper in knowledge and grace will rather desire to die and only be content to live he will exercise patience and submission about abiding here but groanings and pantings about removing hence because he knoweth that there is no choice between that bondage and this liberty SERMON XXIX Rom. 8.10 The body is dead because of sin but the Spirit is life c. IT was the first curse and threatning wherein God thought fit to comprehend all misery Thou shalt die the death in that day thou eatest though the sentence was not presently executed according to the letter yet from that day â—orward man was made mortal and there seemeth to be much mercy and goodness of God interveening to plead a delay of death it self that so the promise of life in the second Adam might come to the first and his posterity and they might be delivered â—rom the second death though not from the first Alwayes we bear about the markes of sin in our bodies to this day and in so far the threatning taketh place that this life that we live in the body is become nothing else but a dying life the life that the ungodly shall live out oâ— the body is a living death and either of these is worse then simple death or destruction of beeing The serious contemplation of the miseries of this life made wise Solomon to praise the dead more then the living contrary to the custom of men who rejoyce at the birth of a man-child and mourn at their death yea it pressed him further to think them which have not at all been better then both because they have not seen the evil under the Sun this world is such a Chaos such a masse of miseries that if men understood it before they came into it they would be far more loath to enter into it then they are now afraid to go out of it And truly we want not remembrances and representations of our misery every day in that children come weeping into the world as it were bewailing â—heir own misfortune that they were brought forth to be sensible subjects of misery And what is all our life-time but a repetition of sighs and groanâ— anxiety and satiety loathing and longing dividing our spiâ—its and our time between them How many deaths must we suffer before death come for the absence or losse of any thing much desired is a sepâ—ration no lesse gâ—ievous to the hearts of men
The more the soul be satisfied with eaâ—thly things it is the deeper buâ—ied in the grave of the flesh and the â—urther separated from God Alas many oâ— you know no other liâ—e then that which you now live in the body you neither apprehend what this new birth is nor what the perfect statuâ—e of it shall be afterwards but truly while it is thus you are but walking shadows breathing â—lâ—y and no more A godly man used to calculat the years of his nativity from his second birth his conversion to God in Christ And truly this is the true period of the â—ight calculation of life of that life which shall not see death True life hath but one period that is the beginning of it for end it hath none I beseech you reckon your years thus and I fear that you â—eckon your selves many of you yet dead in sins and trespasses Is that life I pray you To eat to drink to sleep to play to walk to work Is there any thing in all these worthy of a reasonable soul which must survive the body and so cease from such things for ever Think within your selves do you live any other life then this What is your life but a tedious and wearisome repetition of such bruitish actions which are only teâ—minat on the body O then how miserable are you if you have no other period to reckon from then your birth day If there be not a second birth day before your burial you may make your reckoning To be banished eternally from the life of God As for you Christians whom God hath quickned by the Spirit of His Son be much in the exercise of this life and that will maintain and advance it let your care be about your spirits and to hearten you in this study and to beget in you the hope of eternal life look much and lay fast hold on that Life-giving Saviour who by his righteous life and accursed death hath purchased by his own blood both happinesse to us and holinesse Consider what debters ye are to Him who loved not his own life and spared it not to purchase this life to us Let our thoughts and affections be occupied about this high purchase of our Saviours which is freely bestowed on them that will have it and believe in Him for it if we be not satisfied with such a low and wretched life as is in the body He will give a higher and more enduring life and only worthy of that name SERMON XXX Rom. 8.11 But if the Spirit of him that raised up Iesus from the dead dwell in you he that raised up Christ from the dead shall also quicken you c. IT is true the soul is incomparably better then the body and he is only worthy the name of a Man and of a Christian who prefers this more excellent part and imploys his study and time about it and regards his body only for thâ— noble guest that lodges within it and therefore it is one of the prime consolations that Christianity affords that it provides chiefly for the happy estate of this immortal piece in man which truly were alone sufficient to draw our souls wholly after Religion suppose the body should never taste of the fruits of it but die and rise no more and never be awak'd out of its sleep yet it were a sufficient ground of engagement to godlinesse that the life and well-being of the far better part in man is secured for eternity which is infinitly more then all things beside can truly promise us or be able to perform Certainly whatsoever else you give your hearts to and spend your time upon it will either leave you in the midst of your dayes and at your end you shall be a fool or you must leave it in the end of your dayes and find your selves as much disappointed or to speak more properly because when your time is ending your life and being is but at its beginning you must bid an eternal adieu to all these things whereupon your hearts are set when you are but beginning truly to be But this is only the proper and true good of the soul Christ in it most portable and easily carried about with you yea that which makes the soul no burden to it self and helps it to carry all things easily and then most inseparable for Christ in the soul is the spring of a never-ending life of peace joy and contentation in the fountain of an infinit goodnesse and it out-wears time and age as well as the immortal beeing of the soul yea such is the strength of this consolation that then the soul is most closly united and â—ully possessed oâ— that which is its peculiar and satisfying good when it leaves the body in the dust and eâ—capes out of this pâ—iâ—on unto that glorious liberty But yet there is besides this an additional comfort comprehended in the vers read that the sleep of the body is not perpetual that it shall once be awakened and raised up to the fellowship of this glory â—or though a man should be abundantly satisfied if he possesse his own soul yet no man hateth his own flesh the soul hath some kind of natural inclination to a body suitable unto it and in this it differs from an Angel and therefore the Apostle when he expresseth his earnest groan for intimat presence oâ— his soul with Christ he subjoyns this correction not that we desire to be uncloathed but cloathed upon it 2 Cor. 5.1 2 3. If it were possible sayes he we would be glade to have the society of the body in this glory we would not desire to cast off those cloaths of flesh but rather that the garment of glory might be spread over all if it were not needful because they are old and ragged and would not suit well and our earthly Tabernacle is ruinous and would not be fit for such a glorious guest to dwell into and therefore it is needful to be taken down well then here is an overplus and as it were a surcharge of consolation that seing for the present it is expedient to put off the present cloathing of flesh and take down the present earthly house yet that the day is coming that the same cloaths renewed shall be put on and the same house repaired and made suitable to Heaven shall be built up that this mortal body shall be quickned with that same Spirit that now quickens the soul and makes it live out of the body and so the sweet and beloved friends who parted with so much pain and grief shall meet again with so much pleasure and joy and as they were sharers together in the miseries of this life sâ—all participat also in the blessednesse of the next like Saul and Ionathan lovely and pleasant in their lives and though for a time separated in death yet not alwayes divided Now is the highest top of happinesse to which nothing can be added its comprehensive of the whole man and its
comprehensive of all that can be imagined to be the perfective good of man It is no wonder then that the Apostle reckon this Doctrine of the Resurrection amongst the foundations of Christianity Heb. 6.1 2 for truly these tâ—o the immortality of the soul and the resurrection of the mortal body are the two ground-stones or pillars of true Religion which if they be not well settled in the hearts of men all Religion is tottering and ruinous and unable to support it self That the soul cannot taste death or see corruption and that the body shall but taste it and as it were salute it and cannot alwayes abide under the power of it these are the prime foundations upon which all Christian perswasion is built for without these be laid down in the lowest and deepest part of the heart all exhortations to an holy and righteous life are weak and ineffectual all consolations are empty and vain in a word Religion is but an airy speculation that hath no consistence but in the imaginations of men it is an house upon sand that can abide no blast of temptation no wave of misery but must straight way fall to the ground From whence is it I pray you that the perswasions of the Gospel hath so little power upon men that the plain and plentiful publication of a Saviour is of so small vertue to stir up the hearts of men to take hold on him How comes it to passe that the preeepts and prohibitions of the most high God coming forth under his authority lays so little restraint on mens corruptions that so few will be perswaded to stop their course and come off the wayes they are accustomed that men pull away the shoulder and stop the ear and make their hearts as adamant incapable of being affected with either the authority or love of the Gospel that when He pipes unto us so few dance and when he mourns so few laments Is it not because these two foundations are not laid and mens hearts not digged deep by earnest consideration to receive these ground-stones of Christianity the belief of their souls eternal survivance after the dust and of the revivance and resurrection of the body after it hath slept a while in the dust I remember Heathens have had some noble and rare conceptions about vertue and some have laboured to enamour men with the native beauty of it and to perswade them that it was a sufficient reward to it self and truly it would far more become a Christian who knoweth the high and divine pattern of holinesse to be God himself and so must needs behold a far surpassing beauty and excellency in the Image of God than in all earthly things I say it would become him to accustome himself to a dutiful observance of Religion even without all respect to the reward of it he would train his heart to do homage to God out of a loyal affection and respect to His Majesty and from the love of the very intrinsick beauty of obedience without borrowing alwayes from such selfie considerations of our own happinesse or misery Notwithstanding such is the posture of mans spirit now that he cannot at all be engaged to the love of Religion except some Seen advantage concilat it and therefore the Lord makes use of such selfie principles in drawing men to Himself and keeping them still with Him and truly considering mans infirmity this is the spiâ—it and life of all Religion Immortality and Resurrection that which gives a lustre to all and quickens all that which makâ—s all to sink deep and that which makes a Christian stedfast and immovable 2 Cor. 5.8 It is certainly Hope that is the key of the heart that opens and shuts it to any thing These the Apostle Peter 1 Epist. 1. blesseth God heartily for the new birth and in the expressing of it makes hope the very term of that generation and so it must be a substantial thing Blessed be God who hath begotten us again to a lively hope Hope hath a quickning power in it it makes all new where it comes and is full of spirit it is the Helmet and Anchor of a Christian that which bears the dint of temptation and makes him steady in Religion No man will put in his plough in this ground or sow unto the Spirit but in hope for he that soweth must sow in hope else his Plough will not go deep 1 Cor. 9.10 This then is the very spirit and life of Religion the resurrection of the dead without which our faith were in vain and men would continue still in their sins Certainly it is the deep inconsideration of this never-ending endurance of our souls and restitution of our bodies to the same immortality that makes the most part of men so slight and superficial in Religion else it were not possible if that were laid to heart but men would make Religion their business and chief business We have here the two genuine causes of the resurection of the bodies of Christians the resurrection of Christ and the inhabitation of his Spirit The influence that the resurrection of Christ hath on ours is lively and fully holden out by this Apostle 1 Cor. 15. against them who deny the resurrection from the dead If Christ be not raised your faith is in vain ye are yet in your sins and they that are asleep are perished Religion were nothing but a number of empty words of show Preaching were a vanity and imposture Faith were a meer â—ancy if this be not laid down as the ground-stone Christ raised not as a natural person but as a common politick person as the first fruits of them that sleep vers 17 18 19 20. where he alludes to the ceremony of offering the first fruits of their harvest Lev. 23.10 for under the Law they might not eat of the fruits of the land till they were sanctified all was counted prophane till they were someway conâ—ecrated to the Lord. Now for this end the Lord appointed them to bring one sheaf for all and that was the representative oâ— all the rest of the heap and this was waved before the Lord and lifted up from the earth now according to the Apostles argument Rom. 11 16. If the first fruits be hâ—ly so is the lump for it represents all the lump and therefore Iesus Christ the chief of all his brethren was made the first fruits from the dead and lifted up from the grave as the representer of all the lump of his elect and so it must needs follow That they shall not continue in the grave but must in due time partake of that benefite which he was first entred in possession of in their name and for them for if this fiâ—st fruits be holy so the whole lump must be holy and if the first fruits be risen so must the lump You see then the force of the present reason If the Spirit that raised Christ dwell in you He shall also raise you namely because he
raised up Christ the very first fruits of all the rest so that Christs resurrection is a sure pledge and token of yours and both together are the main basis and ground work of all our hope and salvation the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle let us eat and drink for to morrow we shall die as if there were no life to come they withold nothing from their carnal minds that can satisfie or please their lusts But for you who desire a part in this resurrection and daâ—e scarcely believe so great a thing or entertain such a high hope because of the â—ight of your unworthinesse as ye would be awaked by this hope to righteousnesse and to sin no more vers 34. of that Chap. So you may encourage your selves to that hope by the resurrection of Christ for it is that which hath the mighty influence to beget you to a lively hope 1 Pet. 1.3 Look upon this as the grand intent and special design of Christs both dying and rising again that he might be the first fruits to sanctifie all the lump Nevertheless it is not he defect of your bodies for they are often a great impediment and retardment to the spirit and lodgeth the enemy within their walls when he is chased out of the mind by the Law of the Spirit of life but it is the great design of God through the whole work of redemption and the desert of Christ your head and therefore you may entertain that hope but take heed to walk worthy of it and that is if we have this hope let us purifie our selves let us who believe that we are risen with Christ set our affections on things above else we dishonour Him that is risen in our name and we dishonour that Temple of the Holy Ghost which he will one day make so glorious SERMON XXXI Rom. 8.11 But if the Spirit of him that raised up Christ from the dead c. AS there is a twofold death the death of the soul and the death of the body so there is a double resurrection the resurrection of the soul from the power of sin and the resurrection of the body from the grave as the first death is that which is spiritual then that which is bodily so the first resurrection is of the Spirit then the second of the body and these two have a connexion together therefore saith the Apostle Iohn Blessed are they who have part in the first resurrection for on such the second death hath no power but they shall be Priests to God c. Rom. 20.6 Although death must 〈…〉 their bodies yet the sting wherein the strength of it lyes is taken away by Christ that it hath no power to hurt him whose spirit is raised out of the grave of sin and truly it is hard to tell which is the greatest change or the most dificult to raise a Body out of corruption to life or to to raise a Soul out of sin to grace But both are the greatest changes that can be and shadowed out under the similitude of the greatest in nature for our conversion to God is a new birth a new creation and a resurrection in Scripture style and so both require one and the same power the almighty power of his Spirit you who were dead in sin hath He quickned c. O what a notable change it maketh them no longer the same men but new creatures and therefore it is the death of sin and the resurrection of the soul for as long as it is under the chains of darknesse and power of sin it is free among the dead it is buried in the vilest sepulchre old graves and these full of rottennesse and dead mens bones are nothing to â—xpresse the lamentable case of such a soul and yet such are all by nature whatsoever excellency or endowment men have from their birth or education yet certainly they are but apparitions rather then any real substance and which is worse their bodies is the sepulchre of their souls and if the corruption of a soul were sensible we would think all the putrifactions of bodily things but shadows of it And therefore no sooner is there any inward life begotten in a soul but this is the very fiâ—st exercise of it the abhorrency of the soul upon the sight and smell of its own loathsomnesse Now there is no hope of any reviving though all the wisdom and art of men and Angels were imployed in this businesse there is nothing able to quicken one such soul untill it please the Lord to speak such a word as he did to Lazarus Arise come forth and send his Spirit to accomplish his word and this will do it when the Spirit cometh into the soul he quickeneth it and this is the first â—esurrection O blessed are they who have part in this whose souls are drawen out of the dungeon of darknesse and ignorance and brought â—orth to behold this glorious light that shineth in the Gospel and raised out of the grave of the lusts of ignorance to live â—nto God henceforth for such they have their part in the second resurrection to life for you see these are conjoyned If the Spirit dwell in you He shall raise you c. You see here two grounds and reasons of the resurrection of the body Christs rising and the Spirits indwelling now I find these in Scripture made the two fountains of all Christianity both of the fiâ—st and second resurrection The â—esurrection of Christ is an evidence of our Justification the the cause of our quickening or vivification and the ground and pledge of our last resurrection and all these are grounds of strong consolation The first you have Rom. 4.25 Christ died for our sins and rose for our Iustification and the vers 34. of this Chap. Christ is dead yea rather that is risen again who then shall condemn Here is a clear evidence that He hath payed the debt wholly and satisfied Justice fully since He was under the power of death imprisoned by Justice certainly he would not have won free if he had not payed the uttermost farthing therefore his glorious resurrection is a sure manifestation of his present satisfaction it is a publick acquittance and absolution of him from all our debt and so by consequence of all he died for for their debt was laid upon him and now He is discharged and therefore the believing soul may tremblingly boast who shall condemn me for it is God that justifieth Why because all my sins were laid on Christ and God hath in a most solemn manner acquited and discharged him from all when he raised him from the dead and therefore he cannot and none other can sue me or prosecute a plea against me since my Cautioner is fully exonered of this undertaking even by the great Creditor God himself But then his resurrection is a pawn or pledge of the spiritual raising of the soul
disposal who hath the sole soveraign right to them and therefore you may take up the hainousnesse of sin how monstruous and misshappen a thing it is that breaks this inviolable Law of creation and withdraws the creature from subjection to Him in whom alone it can subsist O how disordered are the courses and lives of men men living to themselves their own lusts after their own will as if they had made themselves men using their members as weapons of unrighteousnesse against God as if their tongues and hands and feet were there own or the devils and not Gods Call to mind this obligation Remember thy Creator that memento would be a strong engagement to another course then most take how absurd would you think it To please your selves in displeasing Him if you but minded the bond of creation But when there are other two superadded what we owe to the Son for coming down in the likenesse of sinfull flesh for us and what we owe to the Holy Ghost for quickening our spirits and afterward for the resurection of our bodies whose hearts would not these overcome and lead captive to his love and obedience SERMON XXXIII Rom. 8.12 Therefore brethren we are debters not to the flesh to live after the flesh Vers. 13. For if ye live after the flesh ye shall die c. WAS it not enough to contain men in obedience to God the very essential bond of dependence upon God as the original and fountain of his beeing and yet man hath cast away this cord from him and withdrew from that alledgiance he did owe to his Maker by transgressing his holy commandments But God not willing that all should peâ—ish he hath confirmed and stâ—engthned that primitive obligation by two other as strong if not more if the Father did most eminently appear in the first the Son is manifested in the second and that is the work of the redemption of man no lesse glorious then his first creation He made him first and then He sent his own Son in the likenesse of sinfull fleâ—h to make him again by his Spirit and now a threefold cord is not easily broken It seems this should bind invincibly and constrain us not to be our own but the Lords and now truly they who are in Jesus Christ aâ—e thrice indebted wholly to God But the two last obligations are the most special and most wonderful that God sent His Son for us to redeem us from sin and misery and to restore man to happinesse took on a miserable and accursed habit that so glorious a person gave Himself for so base that so excellent a Lord became a servant for the rebell that He whose the earth is and the â—ulness thereof did â—mpty Himself of all to supâ—ly Vs and in a word the most wonderful exchange â—e made that ever the Sun saw God for men His life a ransome for their life all the rare inventions and â—ancied stories of men come infinitly short of this The light never saw Majestty so abased and love so expressed as in this matter and all to this purpose that we who had undone ourselves might be made up again and the righteouâ—nesse of the Law fulfilled in us At first He made us but it cost Him nothing but a word but now to buy that whicâ— was taken captive by sin and aâ— so dear a rate ye are bought with a price and this price more precious than the sum of Heaven and Earth could amount to suppose by some raâ—e Alâ—bymie the earth were all converted into Gold and the Heavens into Precious Stones yeâ— these corruptible and material things come as far short of this â—ansome as an heap of dung is unproportioned to a masse of Gold or heap of Jewels Now you that are thus bought may ye not conclude therefore we are debtters and whereof of our selves for we our persons estates and all were sold and all are bought with this price therefoâ—â— we are not our own but the Lords and therefore we ought to glorifie God in our bodies and spirits which are his 1 Cor 6.20 Should we henceforth claim an interest and propriety in our selves Should we have a will of our own Should we serve our selves with our members O how monstruous and absurd were that Ceâ—tainly a believing heart cannot but look upon that as the greatest indignity and vilest impiety that ever the Sun shined upon Ingratituâ—e hath a note of ignominy even among Heathens put upon it they eâ—â—eemed the reproach of it the compend of all reproaches Ingrâ—tum si dixeris omnia dixeris And truly it hath the most abominable visage of any vice yea it is all sâ—ns drawn through other in one Table Certainly a godly heart cannot but account this execrable and detestable henceforth to have any proper and peculiar will and pleasure and cannot but devout it self wholly to His will and pleasuâ—e for whose pleasure all were first created and who then redeemed us by the blood of His Son I wish we could have this image of ingratitude alwayes observant to our eyes and minds when we are inticed with our lusts to study our own satisfaction But theâ—e is another bond superadded to this which mightily aggravats the debt He â—ath given us his Spirit to dwell within as well as his Son for us And O the marvellous and strange effects that this Spirit hath in the â—avouâ—s of men He truly repairs that image of God which sin broke down He furnisheth the soul and supplies it in all its necessities He is a light and life to it a spring of everlasting life and consolâ—tion so that to the Spirit we owe that we are made agâ—in after his Image and the precious purchase of Christ applyed unto our souls For Him hath our Saviour left to execute his latter-will in behalf of his children And these things are but the first fruits of the Spirit any peace or joy or love or obedience are but an earnest of that which is coming we shall be yet more beholden to Him when the walls of flesh are taken down he will carry forth the soul into that glorious liberty of the sons of God and not long after he shall quicken our very dust and raise it up in glory to the fellowship of that happinesse Now my beloved consider what all this tends to mark the inference you should make from it Therefore we are debters debters indeed under infinit obligations for infinit meâ—cies But what is the debt we owe truly it might be conceived to be some rare thing equivalent to such unconceivable benefits But mark what it is to live after the spirit and not after the flesh to conform our affections and actions and the tenor of our way and course to the direction of the Spirit to have our spirits led and enlightned by the Holy Spirit and not to follow the indictment of our flesh and carnal minds Now truly it is a wonder that it is noâ— other thing then this for this
is no other thing then what we owe to our selves and to our own natures so to speak for truly there is a conâ—ormity and suitablenesse of some things to the very nature of man that is beautiful some things are decent and becomes it other things are undecent and uncomely unsuitable to the very reasonable beeing of man so that they put a stain and blot upon it Now indeed there is nothing can be conceived more agreeable to the very constitution of mans nature then this that the far better and more excellent part should lead and command and the baser and earthly part should obey and follow that the flesh should minister and serve the spirit Doth not even Nature it self teach it and yet no heavier yoke is put upon us then what our own nature hath put upon 〈◊〉 already which indeed is wonderful and certainly this wonderful attempering of his Laws unto the very natural exigence of the spirit of man make the transgression of them so much the more hainous Now all these three forementioned bonds do joyntly bind on this Law upon man in general they oblidge strongly to subjection and obedience to the will of God but particularly they have a constraining influence upon this living after the spirit not after the flesh our very creation speaks this forth when God made man after his own Image when he beautified the spirit of man with that divine similitude and likenesse in that he breathed a spirit from Heaven and took a body out of the dust and then exalted that heavenly piece to some participation of his own nature Doth not all this cry aloud upon uâ— that the order of creation is now dissolved that the beauty of it is maâ—â—ed that all is turned up â—ide-down when mens passions and senses are their only guiâ—s and the principles of light in their conscience are choakt and â—â—iâ—â—led Doth not all this teach us plainly that we should not live after the flesh that we owe not so much to this bruitish part as to enthrone it and impower it over us that it were the vilest Anarchy and most intoleâ—able confusion and usurpation to give it the power over uâ— as most men do that there can be no order or beauty in man till the spirit be unfettered from the chains of fleshly lustâ— and restored to the native dignity and preheminency and so keep the body in subjection And indeed Paul was so 1 Cor. 9.27 I keep my body in subjection and beat it down because it is an imperious slave an usurping slave and will command if not beaten and kept under Again Christ hath put a bond upon us to this very same he hath strengthned this obligation with a neâ— cord in that he gave his precious life a ransome for the souls of men this was the principal thing he payed for the body only being an accessory and appendix to the soul for it is said The redemption of the soul is precious and ceaseth for ever Psâ—l 49.8 and What can a man give in exchange for his soul Mark 8.37 For what material thing can equalize a spirit Many things may be had more preciouâ— and fine than the body but all of them have no proportion to a spiritual being Now then in that so dear a ransome and so infinit a pâ—ice must be given for the spirit of man it declares the infinit worth and excellency of it above the body and above all visible things and here indeed the greatest confirmation that can be imagined God hath valued it he hath put the soul of man in the ballance to find something equal in weight of dignity and worth and when all that is in Heaven and Earth is put in the other scale the soul is down-weight by far there is such distance that there is no proportion only the life and blood of his own Son weighs it down and is an overvalue and thus in our redemption we have a visible demonstration as it were of the infinit obligation of this Law not to live after that contemptible part our flesh but to follow after the motions and directions of an enlightned spirit not to spend our thoughts care and time upon the body and making provision for the lusts thereof as most men do and all by nature aâ—e now inclined to do but to be taken up wiâ—h the immortal preciouâ— Jewel that is within how to have it 〈◊〉 and cleansed from all the filth that sin and the flesh hath cast 〈◊〉 and restored to that native beauty the image of God in righteousness and holiness If you in your practice and affectiâ—n 〈◊〉 the scales otherwise and make the body and things of the body â—uppose the whole world down-weight in your affection and imagination you have pâ—ainly contâ—adicted the just measuâ—e of the Sanctuary and in effect you declare that Christ died in vain and gave his life out of an errour and mistake of the worth of the soul you say he needed not have given such a price for it seing every day you weigh it down with every triffle oâ— momentany fleshly satisfaction Lastly the Spirit binds this fast upon us for the soul of man he hath chosen for his habitation and there he delights to dwell in the heaâ—t oâ— the contrite and humble and this he intends to beautifie and garnish and to restore it to that primitive excellency it once had The Spirit of man is neaâ—er his nature and more capable of being conâ—oâ—med unto it and therefore his peculiar and special work is about our spirits first to enlighten and convince them then to reform and direct them and lead them and this binds as foâ—cibly and constraineth a believer certainly to â—esign himself to the Spirit to study how to order his walk aâ—ter that diâ—ection and to be more and more abstracted from the satisfaction of his body else he cannot choose but gâ—ieve the Spirit his bâ—st friend which alone is the fountain oâ— joy and peace to him and being grieved cannot but grieve himself next Now my beloved conâ—â—der if you owe so much to the flesh whether or not it be so steadable and profitable unto you and if you think it can give you a sufficient reward to compense all your pains in satisfying it go on But I believe you can â—eckon no good office that ever it did you and your expectation is lesse what fruit have you of all but shame and vexation of conscience and what can you expect but death the last fruits of it whaâ— then do you owe unto it are you debters to its pleasure and satisâ—â—ctiâ—n which hath never done you good and will do you eternal hurt consider whether you are so much bound and oblidged to it as to lose your souls for it one of them must be and whether or not you be not more oblidged to God the Father and his Son Iesus Christ to live after the Spirit though for the present it should be painful to beat down your body You
are debters indeed but you owe nothing to the flesh but stripes and mortification SERMON XXXIV Rom. 8.13 For if ye live after the flesh ye shall die but if ye through the Spirit c. THough the Lord out of his absolute Soveraignty might deal with man in such a way as nothing should appear but his supream Will and Almighty Power he might simply command obedience and without any more perswasions either leave men to the frowardnesse of their own natures or else powerfully constrain them to their duty yet he hath chosen that way that is most suitable to his own wisdom and most connatural to mans nature To lay out before him the advantages and disadvantages and to use these as motives and perswasives of his Spirit for since He hath by his first creation implanted in mans soul such a principle as moveth it self upon the presentation of good or evil that this might not be in vain he administers all the dispensation of the Law and Gospel in a way suitable to that by propounding such powerful motives as may incline and perswade the heart of man It is true there is a secret drawing withall necessary the pull of the Fathers arm and power of the Holy Ghost yet that which is visible or sensible to the soul is the framing of all things so as to engage it upon rational terms it is set between two contraries death and life death which it naturally abhoâ—reth and life which it naturally loveth an even ballance is holden up before the light of the conscience in which obedience and sin are weighed and it is found even to the convincing of the spirit of man that there are as many disadvantages in the one as advantages in the other This was the way that God used fiâ—st with man in Paradise you remember the terms â—un to what day thou eats thou shalt die he hedged him in on the one side by a promisâ— of life on the other by a threatning of death and these two are very rational restraintâ— â—uited to â—he â—oul of man and in the inward principles of it which are a kind of instinct to that which is appâ—ehenâ—ed good or gainfull Now this vers â—uns even so in the form of words If ye live after the flesh ye shall die you see thiâ— method is not changed under the Gospel for indeed it is natuâ—al to the spiâ—it of man and he hath now much more need of all such peâ—swasions because there is a great change of mans inclination to the woâ—st side all within is so disordered and perverse that a thousand hedges of perswasive grounds cannot do that which one might have done at fiâ—st then they were added out of superabundance but now out of necessity then they were set about man to preserve him in his natural â—â—ame and inâ—linations but now they are needfull to change and alter them quite which is a kind of creation therefore sayeth David creat in me a new spirit and therefore the Gospel abounds in vaâ—ieâ—y of motives and inducementâ— in greater variety oâ— far moâ—e powerâ—ul inducements then the Law Heâ—e is that grâ—aâ— peâ—swasiâ—n tâ—kâ—n fâ—om the infinit gain or lâ—sse of â—â—e â—â—ul of man which is any thing be able to prevail this must do seing it is seconded wiâ—h some natural inclination in the soul of man to seek its own gain Yet there is a diâ—â—erence between the nature of such like promises and threatningâ— in the fiâ—st covenant and in the second In the fiâ—st covenant though life was freely promised â—et it was immediatly annexed to perâ—ect obedience as a consequent â—eward oâ— it it was fiâ—stly pâ—omised unto compleat â—ighteousnesse of mens persons But in the second covenant firstly and principally liâ—e eteâ—nal grace and glory is promised to Jesus Christ and his â—eed antecedent to any condition or qualification upon their part and then again all the promises that run in way of condition as he that believeth shâ—ll not perish c. If ye walk after the Spirit ye shall live these aâ—e all the consequent fruits of that absolute gracious disposition and resignation of grace and life to them whom Christ hath chosen and so their believing and walking and obeying cometh in principally as parts of the grace promised and as witnesses and evidences and confirmations of that life which is already begun and will not see an end Besides that by vertue of these absolute promises made to the seed of Christ and Christs compleat performance of all conditions in their name the promises of life are made to faith principally which hath this peculiar vertue To cary forth the soul to anothers righteousnesse and sufficiency and to bottom it upon another and in the next place to holy walking though mixed with many infirmities which promise in the first covenant was only annexed to perfect and absolute obedience You heard in the preceeding vers a strong inducement taken from the bond debt and duty we owe to the Spirit to walk after it and the want of all obligation to the flesh Now if honesty and duty will not suffiâ—e to perswade you as you know in other things it would do with any honest man plain equity is a sufficient bond to him yet consider what the Apostle subjoynes from the dammage and from the advantage which may of it self be the Topickes of perswasion and serves to drive in the nail of debt and duty to the head if ye will not take with this debt ye owe to the Spirit but still conceive there is some greater obligation lying on you to care for your bodies and satisfie them then I say behold the end of it what fruit you must one day reap of the flesh and service of sin If ye live after the flesh ye shall die but then consider the fruit you â—hall reap of the Spirit and holy walking ye shall live It is true the flesh may flatter you more for the present but the end of it will be bitter as death amplâ—ctitur ut strangulet the flesh imbraces you that it may strangle you and so if you knew all well you would not think you owed it any thing but enmity and hatred and mortification If your duty will not move you let the love of your selves and your souls perswade you for it is an irrepealable statute The wages of sin is death Every way you choose to fulfill the lusts of your flesh and to make provision for it neglecting the eternal welfare of your souls certainly it shall prove to you the tree of the knowledge of good and evil it shall be as the forbidden fruit which in stead of performing that was promised will bring forth death the eternal separation of the soul from God Adam's sin was an Breviary or Epitome of the multiplied and enâ—arged sins of mankind you may see in this tragedy all your fortuns so to speak you may behold in it the flattering insinuations and deceitful promises of sin and Satan who is a liar
incense to God dayly when they offer up their souls desires in simplicity and sincerity Certainly this is a spiritual thing derived only from the fountain of Spirts this grace of pouring out our souls into him and keeping communication with him the variety of words and riches of expression it is but the shell of it the external shadow And all the life consists in the frame of the heart before God And this none can put in frame but he that formed the Spirit of man within him some through custom of hearing and using it attain to a habit of expressing themselves readily in it it may be to the satisfaction of others but alas they may be strangers to the fiâ—st letters and elements of the life and spirit of prayer I would have you who want both look up to heaven for it many of you cannot be induced to pray in your family and I fear little or none in secret which is indeed a more serious work because you have not been used or not learned or such like Alas beloved this cometh not through education or learning it cometh from the Spirit of adoption and if ye cannot pray ye say ye have not the Spirit and if ye have not the Spirit ye are not the Sons of God Know what is in the inevitable sequel of your own confessions But I haste to the qualifications of this divine work fervencie reverence and confidence Fervencie in crying reverence and confidence in crying Abba Father for these two suit well towards our Father the first I fear we must seek it elsewhere then in prayer I find it spent on other things of lesse moment Truly all the Spirit and affection of men runes in another channel in the way of contention and strife in the way of passion and miscalled zeal and because these things whereabout we do thus earnestly contend have some interest or coherance with Religion we not only excuse but approve our vehemency But O! much better were that imployed in supplicationâ— to God that were a divine channel Again the marrow of other mens Spirits is exhausted in the pursuit of things in the world the edge of their desires is turned that way and it must needs be blunted and dulled in spiritual things that it cannot pierce into Heaven and prevail effectually I am sure many of us useth this excuse who are so cold in it that we do not warm our selves and how shall we think to prevail with God our spirits make little noise when we cry all the loudest we can scarce hear any whisper in our hearts and how shall he hear us Certainly it is not the extension of the voice pleaseth Him it is the cry of the heart that is sweet harmony in his ears and you may easily perceive that if you but consider that he is an infinit Spirit that pierceth into all the corners of our hearts and hath all the darknesse of it as light before him how can you think that such a spirit can be pleased with lip-cryes how can he endure such deceit and â—alshood who hath so perfect a contrariety with all false appearances that your heart should lye so dead and flatt before him and the affection of it turned quite another way There were no sacrifices without fire in the Old Testament and that fire was kept-in perpetually and so no prayer now without some inward fire conceived in the desires and blazing up and growing into a flame in the presenting of them to God The incense that was to be offered on the Altar of perfume Exod. 30. it behoved to be beaten and prepared and truly prayer would do well to be made out of a beaten and bruised heart and contrite spirit a spirit truly sensible of its own unworthinesse and wants and that beating and pounding of the heart will yeeld a good fragrant smel as some spices do not till beaten The incense was made of divers spices intimating to us that true prayer is not one grace alone but a compound of graces It is the joynt exercise of all a Christian graces seasoned with all every one of them give some peculiar fragrancy to it as Humility Faith Repentance Love c. The acting of the heart in supplication is a kind of compend and result of all these as one perfume made up of many simples But above all as the incense our prayers must be kindled by fire on the Altar there must be some heat and servour some warmnesse conceived by the holy Spirit in our hearts which may make our spices send forth a pleasant smell as many spices do not till they get heat Let us lay this engagement on our hearts to be more serious in our addresses to God the Father of spirits above all to present our inward soul before him before whom it is naked and open though we do not bring it And certainly frequency in prayer will much help us to fervency and to keep it when we have it SERMON XL. Rom. 8.15 VVhereby we cry Abba Father ALL that know any thing of Religion must needs know and confess that there is no exercise either more suitable to him that prosesseth it or more needful for him then to give himself to the exercise of prayer but that which is confessed by all and as to the outward performance gone about by many I fear it is yet a mystery sealed up fâ—om us as to the true and living nature of it There is much of it expressed here in few words whereby we cry Abba Father The divine constitution and qualification of this divine work is here made up of a temper of fervency reverence and confidence The first I spoke of before but I fear our hearts was not well heated then or may be cooled since It is not the loud noise of words that is best heard in Heaven or that is constructed to be crying to God No this is transacted in the heart more silently to men but it striketh up into the ears of God His ear is sharp and that voice of the souls desires is shrill and though it were out of the depths they will meet together It is true the vehemency of affection will sometimes cause the extension of the voice but yet it may cry as loud to Heaven when it is kept within I do not presse such extraordinary degrees of servour as may effect the body but I would rather wish we accustomed our selves to a solid calm seriousnesse and earnestnesse of spirit which might be more constant then such raptures can be that we might alwayes gather our spirits to what we are about and avocat them from impertinent wanderingâ— and fix them upon the present object of our worship this is to worship him in spirit who is a Spirit The other thing that composes the sweet temper of prayeâ— is reverence and what more suitable whether you consider Him or your selves If I be your Father where is my honour and if I be your Master where is my fear
THE SINNERS SANCTUARY OR A discovery made of those glorious priviledges offered unto the penitent and faithful under the Gospel Unfolding their freedom from death condemnation and the Law in fourty Sermons upon Romans Chap. 8. By that eminent Preacher of the Gospel Mr. Hugh Binning late Minister at Govan Heb. 11.4 And by it he being dead yet speaketh Isaiah 38.16 O Lord by these things men live and in all these things is the life of my spirit so wilt thou recover me and make me to live Zanch. Thes. 3. de Dispens c. Dispensare solet Christus hanc salutis gratiam per Sermonem veritatis hoc est per Evangelium salutis nostrâ— EDINBVRGH Printed by George Swintown and Iames Glen and are to be sold at their Shops in the Parliament-yard Anno Dom. 1670. Christian Reader EXperience hath proved that few Posthumous Works are perfect most of them being lame for their parts and almost all of them wanting the last touch of the Authors Pen and the lustre thereby given for publick view besides that there is a general aversation in them that survive to mix with the Genius of the dead This little Piece upon the eighth Chapter to the Romanes labour under all these disadvantages being imperfect as to parts by the immature death of the Author and for ought I know never designed for publick view could not have the last touch of his Pen Neither hath his Genius appeared in another person to pursue his Work yet because many imperfect Writings have been useful to the Church of Christ and have provoked others with holy emulation to pursue the perfecting of things well begun observing also the universal acceptance that another imperfect Piece of the same Authors hath found with all who have seen it I have been perswaded to let these go to the worlds view not doubting but they shall find the same acceptance and be through the blessing of God rendered profitable to the Christian Reader P. G. SERMON I. Upon Romanes VIII Vers. 1. There is therefore now no condemnation c. THere are three things which concur to make man miserable sin condemnation and affliction Every one may observe that man is born unto trouble as the sparks flie upward that his dayes here are few and evil he possesses moneths of vanity and wearisome nights are appointed for him Job 5.6 7. and 7.3 He is of few dayes and full of trouble Job 14.1 Heathens have had many meditations of the misery of man's life and in this have out-stript the most part of Christians We recount amongst our miseries only some afflictions and troubles as poverty sickness reproach banishment and such like they again have numbred even these natural necessities of men amongst his miseries to be contiâ—ually turned about in such a circle of eating drinking and sleeping What burden should it be to an immortal spirit to roll about perpetually that wheel We make more of the body than of the soul They have accounted this body a burden to the soul they placed prosperity honour pleasure and such things which men pour out their souls upon amongst the greatest miseries of men as vanity in themselves and vexation both in the injoying and losing of them But alace they knew not the fountain of all this misery sin and the accomplishment of this misery condemnation They thought trouble came out of the ground and dust either by a natural necessity or by chance but the Word of God discovereth unto us the ground of it and the end of it the ground and beginning of it was mans defection from God and walking according to the flesh and from this head have all the calamities and streams of miseries in the world issued it hath not only redounded to men but even to the whole creation and subjected it to vanity ver 20. of this Chapter Not only shalt thou O man saith the Lord to Adam eat thy meat in sorrow but thy curse is upon the ground also and thou who was immortal shalt return to that dust which thou magnified above thy soul Gen. 3.17 But the end of it is suitable to the beginning the beginning had all evil of sin in it and the end hath all evil of punishment in it These streams of this lifes misery they run in to an infinit boundless and bottomless ocean of eternal wrath If thou live according to the flesh thou shalt die It is not only death here but eternal death after this The miseries then of this present life are not a proportionable punishment of sin they are but an earnest given of that great sum which is to be payed in the day of accompts and that is condemnation everlasting destruction from the presence of the Lord and the glory of his power Now as the Law discovers the perfect misery of mankind so the Gospel hath brought to light a perfect remedy of all this misery Jesus Christ was manifested to take away sin and therefore his Name is Iesus for he shall save his people from their sins This is the Lamb of God that takes away the sins of the world Iudgment was by one unto condemnation of all but now there is no condemnation to them that are in Christ Iesus so these two evils are removed which indeed have all evil in them He takes away the curse of the Law being made under it and then he takes away the sin against the Law by his holy Spirit He hath a twofold vertue for he came by blood and water 1 Iob. 5.6 7. by blood to cleanse away the guilt of sin and by water to purifie us from sin it self But in the mean time there are many afflictions and miseries upon us common to men Why are not these removed by Christ I say the evil of them is taken away though themselves remain Death is not taken away but the sting of death is removed death afflictions and all aâ—e overcome by Jesus Christ and so made his servants to do us good The evil of them is Gods wrath and sin and these are removed by Jesus Christ. Now they would be taken away indeed if it were not good they remained for all things work together for the good of those that love God ver 28. So then we have a most compleat deliverance in extent but not in degrees Sin remains in us but not in dominion and power wrath sometimes kindles because of sin but it cannot increase to everlasting burnings Afflictions and miseries may change their name and be called instructions and tryals good and not evil but Christ hath reserved the full and perfect delivery till another day which is therefore called the day of compleat redemption and then all sin all wrath all misery shall have an end and be swallowed up of life and immortality ver 23. This is the sum of the Gospel and this is the substance of this Chapter There is a threefold consolation answerable to our three-fold evils There is no condemnation to those that are in
Christ. Here is a blessed message to condemned lost sinners who have that sentence within their breasts vers 1. This was the end of Christs coming and dying that he might deliver us from sin as well as death and the righteousnesse of the Law might be fulfilled in us and therefore he hath given the holy Spirit and dwels in us by the Spirit to quicken us who are dead in sins and trespasses O! what consolation will this be to souls that look upon the body oâ— death within them as the greatest misery and do groan with Paul O miserable man that I am c. Rom. 7.24 This is held forth to vers 17. But because there are many grounds of heavinesse and sadnesse in this world therefore the Gospel opposes unto all these both our expectation which we have of that blessed hope to come whereof we are so sure that nothing can frustâ—at us of it And also the help we get in the mean time of the Spirit to bear our infirmities and to bring all things about for good to us vers 28. And from all this the believer in Jesus Christ hath ground of triumph and boasting before the perfect victory Even as Paul doth in the name of believers from vers 31. to the end Upon these considerations he that cryed out not long ago O miserable man who shall deliver me doth now cry out Who shall condemn me The distressed wrestler becomes a victorious triumpher the beaten Souldiour becomes more than a Conquerour Oh that your hearts could be perswaded to hearken to this joyful sound to embrace Jesus Christ for grace and salvation how quickly would a song of triumph in him swallow up all your present complaints and lamentations All the complaints amongst men may be reduced to one of these three I hear the most part bemoaning theâ—selves thus Alace for the miseries of this life this evil world Alace for poverty for contempt for sickness Oh miserable man that I am who will take this disease away who will shew me any good thing Psal. 4. any temporal good But if ye knew and considered your latter end ye would cry out more ye would refuse to be comforted though these miseries were removed But I hear some bemoaning themselves more sadly they have heard the Law and the sentence of condemnation is within them the Law hath entred and killed them Oh! what shall I do to be saved Who will deliver me from the wrath to come What is alâ— present afflictions and miseries in respect of eternity Yet there is one moan and lamentation beyond all these when the soul finds the sentence of absolution in Jesus Christ and gets its eyes opened to see that body of death and sin within that perfect man of sin diffused throughout all the members then it bemoans it self with Paul Oh miserable man who shall deliver me from this body of death Rom. 7.24 I am delivered from the condemnation of the Law but what comâ—ort is it as long as sin is so powerful in me Nay this makes me often suspect my delivery from wrath and the curse seing sin it self is not taken away Now if ye could be perswaded to hearken to Jesus Christ and embrace this Gospel O! what abundant consolation should ye have what a perfect answer to all your complaints they would be swallowed up in such a triumph as Pauls are here This would discover unto you a perfect remedy of sin and misery that ye should complain no more or at least no more as these without hope You shall never have a remedy of your temporal miseries unlesse ye begin at eternal to prevent them Seek first the kingdom of God and all other things shall be added unto you seek fiâ—st to flee from the wrath to come and ye shall escape it and beside the evil of time-afflictions shall be removed first remove the greatest complaints of sin and condemnation and how easie is it to answer all the lamentations of this life and make you rejoice in the midst of them You have in this verse three things of great importance to consider The great and precious priviledge the true nature and the special property of a Christian. The priviledge is one of the greatest in the world because it s of eternal consequence and soul concernment the nature is most divine he is one that is in Jesus Christ and implanted in him by faith his distinguishing property is noble sureable to his nature and priviledges he walkes not as the world according to his base flesh but according to the spirit All these three are of one latitude none of them reaches further than another that rich priviledge and sweet property concenters and meets together in one man even in the man who is in Jesus Christ whoever enters into Jesus Christ and abideth in him he meets with these two Justification and Sanctification these are no where else and they are there together If ye knew the nature and properties of a Christian ye would fall in love with these for themselves but if theâ—e for your own sakes will not allure you consider this incomparable priviledge that he hath beyond all others that ye may â—all in love with the nature of a Christian. Let this love of your selves and your own wel-being puâ—sue you in to Jesus Christ that ye may walk even as he walked and I assure you if ye were once in Christ Jesus ye would love the very nature and walking of a Christian no more for the absolution and salvation that accompanies it but â—or its oâ—n sweetnesse and excellency beyond all other Ye would as the people of Samaria no moâ—e believe for the report of your own neceâ—â—â—ty and misery but ye would believe in Jesus Christ and walk according to the Spirit for their own testimony they have in your consciences Ye would no more be allured only with the priviledges oâ— it to embrace Châ—istianity but ye would think Christianity the greatest priviledge a reward â—nto it self Pietas ipsa sibi merces eâ—t Godlinesse is great gain in it self though it had not such sweet consequents or companions That you may know this priviledge conâ—â—der the estate all men are into by nature Paul expresses it in shoâ—t Rom. 5. By the offence of oÌ„ne judgemnt came upon all unto condemnation and the reason of this is by one man sin came upon all and so death by sin for death passed upon all because all have sinned vers 18.12 Lo then all men are under a sentence of condemnation once This sentence is the curse of the Law Cursed is every one that abideth not in all things commanded to do them If ye knew what this curse were ye would indeed think it a priviledge to be delivered from it Sin is of an infinite deserving because against an infinite God it s an offence of an infinite Majesty and therefore the curse upon the sinner involves eternal punishment O! what weight is in that word 2 Thes. 1.9 Ye
grounds he comes not right If the most holy man come not in among ungodly sinners if he do not walk upon the grounds of his own extream necessity and Christs sufficiency he cannot come to Jesus Christ. There is a conceit among people which if it were not so common as it is I would not mention it it is so ridiculous How can I come to Christ so unclean and so guilty nothing but condemnation in me if I were such and such I would come to him Alace there can nothing be imagined more absurd or contrary even to sense and reason If thou wert such and such as thou fancies a desire to be thou would not come to Christ thou needed him not that which thou pretends as a reason why thou should not come is the great reason pressed in the Gospel why thou should come What madness is this I am so unclean I will not come to the fountain to wash Wherefore was the fountain opened but for sin and uncleanness and the more uncleanness the more need and the more need the more reason to come Necessity is a great errand and our eâ—rand is a sufficient warrand I am pursued by the Law I have condemnation within me and nothing but condemnation well then come to Christ Jesus the City of Refuge where no condemnation is Wherefore was this City appointed but for this end I beseech you every one who useth those debates and taketh a kind of delight in them know what they mean how they wrong your own souls how they dishonour Christ and so God the Father nay how foolish and ridiculous they are that if it were not your perplexity indeed they deserved no answer but a rebuke or silence I have seen people take delight in moving objections against the truth yea and studying earnestly how to object against any answers given from the truth Alace thou medles to thine own hurt thou art upon a way which shall never yeeld thee any comfort but keep thy soul from establishment as a wave tossed up and down If ye believe not but dispute ye shall not be established But I would speak a word to these that have believed that have fled for refuge to Christ Oh! it concerns you most of alâ— men to study to know this condemnation that ye are delivered from that ye may be thankful and may keep closs within this City I say there is no man within the world should have moe thoughts more deep and earnest meditations on the curse and wrath of God then these who are delivered from them through Christ and my reason is that ye may know how great a salvation ye have received how great a condemnation ye have escaped and may henceforth walk as these who are bought with a price Your Creation makes you not your own but his because he gave that being but your Redemption should make you twice more his and not your own because when that being was worse than if it had not been at all he made it over again so ye are twice his first he made you with a word but now he hath bought you with a price and that a dear price his blood Again the keeping this curse alwayes in your view and sight and application of it unto your sins will make much imployment for Christ O how will ye often â—â—ee into that City I think they are the greatest enemies of Jesus Christ and his grace who would have a believer have no more use of the Law I know not who can use the Law if he do it not I know not who can apply it unto Christ the end of it but he Certainly he hath not only use of the commands as a rule of obedience but the curse also not to make him fear again unto bondage no no but to make him see alwayes the more necessity of Jesus Christ that he may take up house in him and dwell in him SERMON III. Vers. 1. That walk not after the flesh but c. IT is difficult to determine which of these is the greatest priviledge of a Christian that he is delivered from condemnation or that he is made to walk according to the Spirit and made a new creature whether we owe more to Christ for our Justification or Sanctification for he is made both to us But it is more necessary to conjoyn them together than to compare them with other the one is not more necessary to be delivered from wrath than the other to walk according to the Spirit I think it were an argument of a soul escaped condemnation to have the great stream and current of its affections and endeavours towards Sanctification not that they may be accepted of God but because they are accepted of God It is not said there is nothing condemnable in those that are in Christ but there is no condemnation to them There is indeed a body of death and law of sin within them a nature defiled with Oâ—iginal pollution and many streams flowing from it which the sprinkling oâ— the blood of Christ in Justification doth not take away If any man say there is no sin in him he is a liar and the truth is not in him But heâ—e is the grace and meâ—cy of God in Jesus Christ that removes the curse where the sin is that takes away the condemnation where all worthy of condemnation is And thus the souls Justification is parallel to Christs condemnation there was in him nothing condemnable no sin no guile in his mouth yet there was condemnation to him because he was in stead and place of sinners our iniquities was laid on him not in him he who knew no sin was made a curse for us that we might be made the righteousness of God in him So then the soul that flyeth in to Jesus Christ his righteousness though it have in it all that deserveth condemnation yet there is no condemnation to it because his righteousness is laid upon it and Christ hath taken away the curse The innocent Son of God was condemned therefore are guilty sinners absolved The curse was applied unto him who had no sin but only was made sin or sin laid on him and therefore the sentence of absolution from the curse is applyed unto them who have no righteousness but are made the righteousness of God by free and gracious imputation This I speak because of many unsavoury and unsound expressions in this loose generation that there is no sin in the justified that Justification removes it closs as if it had never been at all I say as the condemnation of Jesus Christ did not blot out his innocency and holiness within him but only Justice considered him in that account as a transgressour who yet was the holy and spotless Lamb of God in himself so likewise the justification of a sinner before God doth not remove or blot out the very corruption and defilement of our natures but only scrapes out our names out of the roll of his debtors as having
satisfied in our Cautioner and considers us as righteous in that account before God And this likewise I speak for your use that ye may loath and abhor your selves as much in your selves who are made clean by the blood of Jesus Christ as if ye were not washen Nay so much the more ye ought to remember your own sins which he doth not remember as debt any more and to be ashamed and confounded because they are pardoned It is ordinary for souls to look on themselves with an eye of more complacency in themselves when they apprehend that God lookes favourably on them I do not think that any soul can duely consider the gracious aspect of God in Jesus Christ to them but they will the more loath themselves but I find it ordinary that slight and inconsiderate thoughts of pardon begets jolly conceits in mens hearts of themselves and this is even the sin of Gods children something is abated of our self abhorring when we have peace and favour spoken in to us but I beseech every one that believes there is no condemnation for them to consider there is all things worthy of it in them yea nothing but what deserves it and therefore let that aspect of God beget self-loathing and self-detestation in you the more you apprehend he is pleased with you be ye the more displeased with your selves because it is not your selves he is pleased with but his own well-beloved Son The day of redemption is coming when there shall be no condemnation and nothing condemnable either In Heaven you shall be so but while ye are here this is the most important duty ye are called to to loath your selves because of all your abominations and because he is pacified towards you Ezek. 16. at the close and Chap. 36.31 and 20 43 44. There is a new and strange mortification now pleadde â—or by many whose highest advancement consisteth in not feeling or knowing or confessing sin but in being dead to the sense and convictâ—â—n of the same Alace whither are these reforming timeâ— gone Is not this the spirit of Antichrist I confess it is a mortification of Godliness a crucifying of Repentance and Holiness a crucifying of the new man but it is a quickning of the old man in the lusts thereof a living to sin this is a part of that new but â—aâ—sly so called Gospel that is preached by some which if an Angel would bâ—ing from Heaven we ought not to believe it Other foundation can no man lay then which is laid already upon which the Prophets and Apostles are builded even Christ Jesus Lord give the spirit to understand these mysteries already revealed but save us from these new discoveries and lights That which we have received is able to make us perefâ—ct to salvation Every one pretends a claim and right to this priviledge of Christians to be pardoned and absolved from condemnation who doth not put it out of question though in the mean time their iniquities testifie against them and their transgressions say in the heart of a godly man that there is no fear of God before their eyes Therefore the Apostle describes the man that is in Jesus Christ to be such an one That walks not after the flesh but after the Spirit Not only to guard against the presumptuous fancy of those that live in their sins that pretend to hope for Heaven but to stir up every justified soul to a new manner of conversation since they are in Jesus Christ. We would speak a word of two things from this First that the Scripture gives marks and characters of justified and reconciled persons that they may be known by both to themselves and others Next that the Christian escaped condemnation hath a new manner of walking and is a new creature in Christ. It might seem a strange thing that this fiâ—st were questioned in this generation if any the most clear and important truth could pass without scanning the very tenor of the whole Scripture holds out so much of it I wonder that any man that reads this Chapter or the Epistles of Iames and Iohn should have any more doubt of it Hereby we know that we know him if we keep his commands Is not this a conclusion of our state and condition from the conformity of our walking to the will of God What divine truth can we be sure of if this be uncertain When the beloved Disciple who knew how to preach Christ asserts it in express terms 1 Ioh. 5.13 These things have I written to you that believe that ye may know ye have eternal life and that ye may believe on the Name of the Son of God this very thing was the great scope and purpose of that Evangelick and Divine Epistle I find that Antinomians confound this question that they may have the more advantage in their darkness The question is not concerning the grounds of a mans believing in Christ but concerning our assurance or knowledge of our believing There is a great mistake in Christians practice in confounding these two it makes Christians very unreasonable in their doubtings and exercises therefore let us have this before our eyes Faith in its first and pure acting is rather an adherence and cleaving of a lost soul to Christ than an evidence of its interest in him or of his everlasting love You know all that it is one thing to know a thing or love a thing and another thing to reflect upon it and know that I know and love Iohn did write to believers that they might know they did believe and believe yet more These things then are both separable and the one is posterior to the other After ye believed ye were sealed The perswasion of Gods love and our interest in Christ is the Spirits seal set upon the soul there is a mutual sealing here the soul by believing and trusting in Jesus Christ sets to its seal that God is true as Iohn speaks 3.33 When God speaks in his Law the soul receives that testimony of his Justice and Holiness subscribes to the equity and righteousness of the sentence by condemning it self And when Christ speaks in the Gospel the soul seals that doctrine of free Salvation by approving and consenting with all its heart to the offer subscribes to the way of Salvation in Christ and truth of his promises and thus is the truth of God and Christ sealed by the souls believing Then the Spirit of Jesus Christ afterward when he pleaseth irradiats and shines upon the soul and discovers these things that are freely given and witnesseth to the conscience of the believer that he is a son of God thus the Spirit seals the believer and gives his testimony to his truth Now if we speak of the ground of the first viz. Of believing in Christ to salvation I know none but that which is common to sinners and holden out in the Gospel generally to all Our sin and misery and absolute necessity and Christs invitation of all to
come and receive his full and perfect salvation I think a man should seek nothing in himself whereupon to build his coming to Christ though it be true no man can come to a Saviour till he be convinced of sin and misery yet no man should seek convictions as a warrand to come to Christ for salvation he that is in earnest about this question how shall I be saved I think he should not spend the time in reflecting on and examination of himself till he find something promising in himself but from discovered sin and misery pass straight way over to the grace and mercy of Christ without any interveening search of something in himself to warrand him to come there should be nothing before the eye of the soul but sin and misery and absolute necessity compared with superabounding grace and righteousness in Christ And thus it singly devolves it self over upon Christ and receives him as offered freely without money and without price I know it is not possible that a soul can receive Christ till there be some preparatory convincing work of the Law to discover sin and misery But I hold that to look to any such preparation and fetch an incouragement or motive therefrom to believe in Christ is really to give him a price for his free waters and wine it is to mix in together Christ and the Law in the point of our acceptation and for souls to go about to seek preparations for a time resolving not at all to consider the promise of the Gospel till they have found them and satisfaction in them is nothing else but to go about to establish their own righteousness being ignorant of the righteousness of Christ. And therefore many do corrupt the simplicity of the Gospel by rigid exactions of preparations and measures of them and by making them conditions or restrictions of Gospel-commands and promises As in this Come ye that are wearied And from thence they seem to exclude persons not so qualified from having a warrand to believe Alas it is a great mistake of these and such words certainly these are not set down of purpose to exclude any who will come for whoever will let them come and take freely but rather to encourage such wearied and broken souls as conceives themselves to be the only peâ—sons excluded and to declare unto us in some measure the nature of true faith that a soul must be beaten out of it self ere it can come to Christ. Therefore I conclude that not only it is â— ridiculous and foolish conceit of many Christians that uses to object against believing Iâ— I were as such or such a person if I did love God if I had these fruits of the Spirit if I walked according to the Spirit then I might believe Alace how directly opposite is this to the tearms of the Gospeâ— I say If thou place satisfaction in these and from that ground come to Jesus Christ then thou dost not come really thou dost indeed establish thine own righteousness Doth any Saint though never so holy consider himself under such notions of grace when he comes to be justified No indeed but as an ungodly man rather he must deny all that though he had it And besides it is most unreasonable and incongruous to seek the fruits before the tree be planted and to refuse to plant the tree till you can behold the fruits of it But also it is contrary to the â—ree and comfortable Doctrine of the Gospel for a soul to seek the discovery of any thing in it self but sin before it apply to Jesus Christ. I say there must be some sense oâ— sin otherwise it hath not rightly discovered sin but a soul should not be at the pains to discover that sense of sin and find it out so as to make it a motive of believing in Christ He ought to go straight foreward and not return as he goes he must indeed examine himself not to find himself a sensible humbled sinner that so he may have ground of believing but that he may find himself a lost perishing sinner void of all grace and goodness that he may find the more necessity of Jesus Christ. And thus I think the many contentions about preparations or conditions preparatory to believing may be reconciled Now if the question be as it is indeed about the grounds of our assurance and knowledge of our own faith certainly it is clear as the noon-day that as the good tree is known by the fruits thereof and the fire by the heat thereof so the in-dwelling of faith in the heart is known by its purifying of the heart and working by love it makes a man a new creature so that he and others may see the difference Neither is this any derogation to the free grace of Christ or any establishing of our own righteousness except men be so afraid to establish their own righteousness that they will have no holiness at all but abandon it quite for fear of trusting in it which is a remedy worse than the disease because I make it not a ground of my acceptation before God but only a naked evidence of my believing in Christ and being accepted of God it being known that these have a necessary connexion together in the Scriptures and it being also known that the one is more obvious and easie to be discerned then the other Sure I am the Lambs Book of Life is a great mystery and unless this be granted I see not but every mans regeneration and change shall be as dark and hidden as the hidden and secret decrees of Gods Election for the Spirit may immediatly reveal both the one and the other Is it any derogation to the grace of Christ to know what is freely given us Doth it not rather commend his grace When a soul looks upon it self beautified with hiâ— comeliness and adorned with his graces and loaths it self in it self and ascribes all the honour and praise to him Is it not more injury to the fountain and fulness of grace in Christ not to see the streams of it at all nor to consider them then to behold the streams of grace that flowes out of this fountain as coming out of it I think Christians may be ready to idolize their graces and make them Mediators when they are known but is this a good remedy of that evil to abandone all sight and knowledge of the things freely given us of God Shall we not speak of the freeness of grace because mens corruptions turn grace into carnal liberty and wantonness If these graces be in us sure I am 't is no vertue to be ignorant of them but rather a weakness and darkness It must then be the light and grace of God to know them and from thence to conclude that assurance of faith which is not a forced ungrounded perswasion and strong fancy without any discovered reason of it Sure I am the Apostles counsel is to make our election sure by making our calling sure
How shall any venture to look in to these secrets of the Lambs book of life and read their name there undoubtedly they belong not to us they are a light inaccessible that will but conâ—ound anâ— darken us more Therefore whoever would know their election according to the Scriptures must read the transcript and copy of the Book of Life which is written in the hearts and souls of the elect the thoughts of God are written in his works upon the spirits of men his election hath a seal upon it The Lord knoweth who are his and who can break up this seal Who hath understood the mind of the Lord None can untill the Lord write over his thoughts in some characters of his Spirit and of the new creature in some lineaments and draughts of his own Image that it may be known they are the Epistle of Christ not written with ink and paper but with the Spirit of the living God not in tables of stone but in the fleshly tables of the heart 2 Cor. 3.3 Christ writes his everlasting thoughts oâ— love and good-will to us in this Epistle and that we may not think this doth extol the creature and abase Christ it is added vers 5. Not that we are sufficient of our selves but our suffiâ—iency is of Goâ— The seeing of grace in our selves doth not prejudge the gâ—ace oâ— God unless we see it independent of the fountain and behold not the true rise of it that we may have no matter to glory of It is not a safe way of beholding the Sun to look straight on it it is too dazling to our weak eyes you shall not well take it up so but the best way is to look on it in water then we shall more stedfastly behold it Gods everlasting love and the redemption of Jesus Christ is too glorious an object to behold with the eyes of flesh such objects certainly must astonish and strike the spirits of men with their transcendent brightness therefore we must look on the beams of this Sun as they are reflected in our hearts and so behold the conformity of our souls wrought by his Spirit unto his will and then we shall know the thoughts of his soul to us If men shall at the first â—â—ight climb so high as to be perswaded of Gods eternal love and Christs purchase for them in particular they can do no more but scorch their wings and melt the wax off them till they fall down from that heaven of their ungrounded perswasion into a pit of desperation The Scripture-way is to go downward once that ye may go up first go down in your selves and make your calling sure and then you may rise up to God and make your election sure You must come by this circle there is no passing by a direct line and straight thorow unless by the immediat revelation of the Spirit which is not ordinary and constant and so not to pretended unto I confess that sometimes the Spirit may intimate to the Soul Gods thoughts towards it and its own state and condition by an immediat overpowering testimony that puts to silence all doubts and obejctions that needs no other work or mark to evidence the sincerity and reality of it that light of the Spirit shall be seen in its own light and needs not that any witness of it The Spirit of God sometimes may speak to a Soul Son be of good comfort thy sins are forgiven thee This may break into the Soul as a beam darted from heaven without reference to any work of the Spirit upon the heart or word of Scripture as a mids and mean to apply it But this is more extraordinary the ordinary testimony of the Spirit is certainly conjoined with the testimony of our own consciences Rom. 8.16 and our consciences beares witness of the work of the Sâ—irit in us which the Spirit discovers to be according to the Woâ—d The spirit makes known to us things that are freely given but by comparing things Spiritual with Spiritual 1 Cor. 2.10.13 The fruit and special work of the Holy Ghost in us is the medium and the Spirits light irradiats and shines upon it and makes the heart see the same clearly For though we be the children of light yet our light hath so much darkness as there must be a supervenient and accessory light of the Spirit to discover that light unto us Now what is all this to us I fear that there be many ungrounded perswasions amongst us that many build on a sandy foundation even a strong opinion that it is well with them without any examination of their Souls and conversations according to the Word and this certainly when the tempest blows cannot stand Some teach that no man should question whether he believe or not but presently believe I think none can believe too suddenly it s alwise in season nunquam sera est fides nec paenitentia its never late in respect of the promise and its never too early in respect of a mans case But I cannot think any man can â—elieve till the Spirit have convinced him of his unbelief And tâ—erefore I would think the most part of men nearer faith in Jesus Christ if they knew they wanted faith Nay it s a part of faith and believing God in his word and setting to our Seal that God is true for a man to â—ake with his unbelief and his natural inability yea aveâ—sness to it I would think that these who could not believe in Christ because they â—ought honouâ— one of another and went about to kill him they had done well to have taken with that challenge of Christs and if men ought to take with their sin they ought to search and try their sin that they may find it out to take with it I wonder since Antinomians make unbebelief the only sin in the world that they cannot endure the discovery and confession of it it seems they do not think it so heinous a sin I confesse no man should of purpose abstain from believing in Christ till he find out whether he hath believed or not but what ever have been he is bound presently to act saith in Jesus Christ to flee unto him as a lost sinner to a saving Mediator But that every man is bound to perswade himself at the first that God hath loved him and Christ redeemed him is the hope of the Hypocrite like a spiders web which when leaned to it shall not stand that mans expectation shall perish he hath kindled sparks of his own a wilde fire and walketh not in the true light of the Word and so must ly down in sorrow Many of you deceive your selves and none can perswade you that ye do deceive your selves such is the strength of that delusion and dream It s the great part of the hearts deceitfulness to flatter it self in its own eyes to make a man conceive well of himself and his heart I beseech you do not venture your souls salvation to such
work of our Spirits are a retrograde motion it makes no way but spends the time is a returning as we go whereas we ought to go straight forward I beseech you Christians consider what ye are doing if ye would prove your selves so indeed I know not how you can evidence it better then by honouring and esteeming his Word and Commandments exceeding large and precious no end of their perfection the word is much undervalued in the opinions of many but it is as little cared for in the practice of most there is certainly little of God there where this is not magnified and honoured There must be darkness in that way where this candle which was a lamp to Davids feet shines not Some promise to us liberty but they themselves are the servants of corruption it is no liberty to be above all law and rule It was innocent Adams liberty to be conformed to a holy and just command nay this was his beauty The Spirit indeed gives liberty where he is but this liberty is from our sins and corruptions not to them it looses the chains of a mans own corrupt lusts off him to walk at freedom in the way of his commandments the Spirit inlargeth the prisoners heart and then he runs but not at random but the way of his commands Psal. 119.32 It was our bondage to be as wilde Asses traversing our wayes to be gadding abroad to change our way Now here is the Spirits liberty to bring us into the way and that way is one Let us then learn this one principle the Word must be the rule of your walking both common and religious Alas it s not spiritual walking to confine Religion to some solemn duties Remember it s a walk a continued thing without interruption therefore your whole conversation ought to be as so many steps progressive to Heaven Your motion should not be to begin only when ye come to pray or read or hear as many men do they are in a quite different way and element when they step out of their civil callings into religious ordinances but Christians your motion should be continued in your eating and drinking and sleeping and acting in your callings that when ye come to pray or read ye may be but stepping forward in the way out of one darker obscurer path into a more beaten way Remember this word can make us perfect to Salvation It is a principle in the hearts of folks which is vented now by many that the Word doth not reach their particular carriages and conversations in civil matters these are apprehended to be without the sphear and compass of the Word while it is commonly cast up to Ministers meddle with the word and spiritual things and not with our matters Truly I think if we separate these from the Word we may quickly separat all Religion from such actions and if such actings and businesses be without the Court of the Word they are also without the Court of Conscience Conscience Religion and the Word being commensurable Therefore I beseech every one of you take the Word for the ruling of your callings and conversations among men extend it to all your actions that in all those ye may act as Christians as well as men It is certainly the licentiousness of the spirits of men that cannot endure the application of the Word unto their particular actions and conversations Now this spiritual walk proceeds from spiritual principles It is certain the Spirit of Jesus Christ is he in whom we live and move and have our being spiritually without him we can do nothing and therefore Christians ought to walk with such a subordination to and dependence on him as if they were meer instruments and patients under his hand though I think in regard of endeavoured activity they should bestir themselves and give all diligence as if they acted independently of the Spirit yet in regard of denial of himself and dependence on the Spirit each one ought to act as if he did not act at all but the Spirit only acted in him This is the Divinity of Paul I laboured more abundantly then they all yet not I but grace in me I live yet not I but Christ in me O how difficult a thing is it to reconcile these two in the practice of Christians which yet cannot really be except they be together It is certainly one of the great mysteries of Christianity to draw our strength and activity from another to look upon our selves and our actings as these that can do nothing as empty vines and that notwithstanding of all inâ—used and acquired principles Whatever we ought to do in judging and discerning of our condition yet sure I am Christians in the exercise and practice of godliness should look upon themselves void of any principle in themselves either to do or think not that we are sufficient of of our selves The proficient and growing Christian should look no moâ—e on his own inclinations and habits thâ—n if he had none he should consider himself an ungodly man that no fruit can grow upon one that cannot pray as he is in himself Buâ— alace we come to duties in the confidence of qualifications â—or duties acts more confidently in them because accustomed to them and so makes Grace and Religion a kind of Art and Discipline that use and experience makes expert into Learn now this one thing which would be in stead of many rules and doctrines to us to shut out of your eyes the consideration of what ye are by Gifts or Grace or experience Do not consider that but rather fix your eyes on the grace of Jesus Christ and upon the power and vertue of the Holy Spirit which is given by promise that when the way is all the easiest to you both by delight and custom yet ye may find it to your natural principles as insuperable as at the beginning and may still cry Draw me and I will run after thee lead me and I will walk with thee Do not measure thy call into duties by the strength thou finds in thy self but look unto him who strengtheneth us with all might Now the Spirit worketh in us by subordinat spiritual principles as believing in Christ and loving of him as our Lord and Saviour and these two acts drives on a soul sweetly in the way of obedience Fear where not mixt in its actings with faith and love is a spirit of bondage but the Christian ought to walk according to the Spirit of Adoption which cryes Abba Father Yet how many Christians are rather in a servile and slavish manner driven on by terrours and chastisements to their duty then by love There is a piece of liberty in Christian-walking when there is not a restraint upon the spirit by this slavish fear this I say is not beseeming these that are in Christ Jesus ye ought to have the Spirit of your Father for your leader and guide O! how sweet and how certain and necessary also would this walking be
Covenant of Grace I will put my Spirit in you and cause you walk in my wayes there is first quickening and then walking You who were dead in sins hath he quickned together with Christ Eph. 2.1 5. and then it follows in due order I will cause you to walk in my wayes Ezek. 36 27. Christ comes into the heart to dwell and then he walks in it 2 Cor. 6.16 And what is that Christ to walk in believers it is nothing else but Christ by his Spirit making them to walk in his way there is so little in us to principle a spiritual action even when renewed and quickned that we should look on our selves not so much as workers with him but as being acted by him we should look on soul and body as pieces of organized clay that cannot move but as it is moved by him as the soul and life of it so that according to the Scriptures diâ—lect a Christian is nothing else but Christ living and waâ—king in such a person This is it which Christ when he is to go out of the world instructs his Disciples into Iob. 15.1 He is the vine and we the branches the branch must first be united to the tree and implanted into the tree ere it bring forth fruit without the tree it withers So must a soul be fust ingrast in Jesus Christ implanted in him by â—aith in his death and sufferings before it can grow up into the similitude of his resurrection or walk in newness of life as Paul speaks Rom. 6.4 5. Without me ye can do nothing ye must first be one with him by believing in him and receiving him as a compleat Saviour and then the sap and vertue of the tree flows into the dead branch and it shoots forth and blossoms and bears Now if this Doctrine of Christ and his Apostles were duly pondered and believed O what a change would it make on the lives and spirits of Christians since this is the order established in the Gospel and an order suitable both to his grace and our necessity as all that is in it speaketh forth an excellent contriver when we go about to establish our souls in another method how is it possible that we should not weary and vex our souls in vain how can we choose but torment our selves and intricat our selves still more Our method and way is just contrary we perplex our souls how to find the fruits of the Spirit of Christ how to walk after the Spirit without fiâ—st closing intirely with Christ himself We trouble our selves to find the operations of a spiritual life before we lay hold on Christ who is the life of our souls It is made an argument by many to keep them from believing in Christ because they do not find that spiritual life stirring in them How cross is this to the declared mind of Christ in the Gospel It cannot choose but both darken the spirit more and dry up the influences of the Spirit of God because it keeps thee from the fountain of all consolation You may disquiet your souls by this means but you shall never make advantage this way without him ye can do nothing and yet ye will not come to him because you have done nothing It s strange how little reason is in it if your eyes were opened you refuse or delay to abide in the vine till you bring forth fruit and fruit you cannot bring forth till you be in the vine you would walk and you will not have the life from which you must walk Paul lived indeed but what a life the life that I live is by the faith of the Son of God faith in Christ transported him out of himself to Christ or received Christ into the soul and Christ in the soul was the life of his soul Gal. 2.20 your walking is as if a dead man essay to go Will one expect figs of thorns or grapes of thistles I beseech you know what wrong ye do to your selves and to Christ ye wrong your selves because ye stand in the way of your own mercy ye stand a back from your life him that is the way the truth and the life You would walk in the way but no man can walk in this way but by this way Christ must quicken you to walk in himself ye must get life in him and not bring it You are in a vain expectation of fruits from your selves they will never see the Sun and when you have wearied your self in such a vain pursuit you must at length come and begin here Ye wrong Christ his grace and mercy this order is suited of purpose for our desperat condition and yet ye presume to reject it and seek another You prescribe to your skilful tender Physician that which would undo you I beseech you know the original of your miseries doubts barrenness and darknesse Here it is you are still puzling your selves about grace and duties how to fill your eyes with these and ye neglect Christ as your righteousnesse as one dead and risen again and now sitting at Gods right hand for us you must first close with him as ungodly men though you were godly you must shut your eyes on any such thing and lay living Jesus upon your dead and benumb'd hearts answer all your challenges with his absolution and stand before God in his cloathing put his garment immediately on your nakednesse and vilenesse and we may perswade you it shall yield you abundant consolation and life because he lives ye shall live and walk If you were more frequent and serious in the consideration of his excellent Majesty of his beautiful and lovely qualifications as the Mediator for sinners and of the precious promises which are all Yea and Amen confirmed in him and lesse in the vain and unprofitable debates of self-interest and such like I am perswaded ye would be more fruitful Christians This is not as the business of a holy-day to be done at your first coming to Christ and no more no it must run alongst all your life the aged experienced Christian must come alongs as an ungodly sinner to a blessed and living Saviour and have no other ground of glory or confidence before God but Christ Jesus crucified SERMON VII Vers. 2. For the Law of the Spirit of life in Iesus Christ hath made me free c. YOU know there are two principal things in the preceeding verse the priviledge of a Christian and the property or character of a Christian he is one that never enters into condemnation he that believeth shall not perish Joh. 3.15 And then he is one that walks not after the flesh though he be in the flesh but in a more elevat way above men after the guiding and leading of the Holy Spirit of God Now it may be objected in many consciences how can these things be Have not all sinned and come â—â—ort of the glory of God and so the whole world is become guilty before God Is not every
what hopes are there then of delivery when the prisoner accounts his bondage liberty and his prison a palace what expectation of freedom when all that is within us conspires to the upholding that tyrranous dominion of sin against all that would cast it out of its usurpation as if they were mortal enemies Yet there is a delivery possible but such as would not have entered in the heart of man to imagine and it is here expressed the Law of the Spirit of Life c. this declares how and by what means we may be made free Not indeed by any power within us not by any created power without us sin is stronger then all these because its imperial seat is within far without the reach of all created power there may be some means used by men to beat it out of the out-works of the outward man to chase it out of the external members some means to restrain it from such gross out-breakingâ— but therâ— is none can lay â—iedge to the soul wiâ—hin or sâ—orm the undeâ—standing and will where it hath its pâ—incipal residence its inaccessible and impregnable by any humane power no intreaties or perswasions no terrors or threatnings can prevail it can neither be stormed by violence nor undermined by skill because it is within the spirit of the mind Untill at length some other spirit stronger then our spirit come till the Spirit of life which is in Christ come and bind the strong man and so make the poor soul free You heard that we were under a law of death and under the power of sin now there is another Law answering this law and a power to overcome this power You may indeed ask by what law of authority can a sinner that is bound over by Gods Justice unto death and condemnation be released Is there any law above Gods Law and the sentence of his Justice The Apostle answers that there is a Law above it a Law after it the Law of the Spirit of Life Jesus Christ opposes Law unto law the Law of life unto the law of death the Gospel unto the Law the second Covenant unto the first Thus it is then Iesus Christ the eternal Son of God full of grace and truth did come in mans stead when the law and sentence of death was past upon all mankind and there was no expectation from the terms of the first Covenant that there should be any dispensation or mitigation of the rigour of it he obtains this that so many as God had chosen unto life their sins and their punishment might be laid on him and so he took part of our flesh for this end that he might be made a curse for us and so redeem us from the curse Thus having satisfied Justice and fulfilled the sentence of death by suffering death him hath God exalted to be a Prince and Saviour and the head of all things In compensation of this great and weighty work given him by his Father all judgment is committed to him and so he sends out and proclaims another Law in Sion another sentence even of life and absolution unto all and upon all them that shall believe in his Name Thus you see the law of death abrogated by a new Law of life because our Lord and Saviour was made under the law of death and suffered under it and satisfied it that all his seed might be freed from it and might come under a life-giving law so that it appears to be true that was said at first there is no condemnation to them that are in Christ there is no Law no Justice against them But then another difficulty as great as the former is in the way though such a law and sentence of life and absolution be pronounced in the Gospel in Christs Name yet we are dead in sins and trespasses we neither know nor feel our misery nor can we come to a Redeemer as there was a law of death above our head so there is a law of sin within our hearts which rules and commands us and there is neither will nor ability to escape from under it It is true life and freedom is preached in Christ to all that come to him for life to all that renounce sins dominion is remission of sin preached But here is the greatest difficulty how can a dead soul stir rise and walk how can a slave to sin and a willing captive renounce it when he hath neither to will nor to do Indeed if all had been purchased for us if eternal life and forgiveness of sins had been brought near us and all the business done to our conâ—ent and that only wanting if these had been the terms I have purchased life now rise and embrace it of your selves truly it had been an unsuccessful buâ—ineâ—â— Christ had lost all that was given him if the moment and weight of our salvation had been hung upon oâ—r acceptation Tâ—erefore it is well provided foâ— this alâ—o that there should be a power to overcome this power a spirit of life in Christ to quicken dead sinnerâ— and â—aise them â—p and draw them to him And so the second Adamâ—ath â—ath this prerogative beyond the fiâ—st that he is only a living soul in himself but a quickening spirit to all that aâ—e given him of the Father 1 Cor. 15.45 So then as Christ Jesus hath law and right on his side to free us from death so he hath vertue and power in him to accomplish our delivery from sin as he hath fair law to loose the chains of condemnation and to repeal the sentence past against us without prejudice to Gods justice he having fully satisfied the same in our name so he hath sufficient power given him to loose the fetters oâ— sin from off us When he hath pay'd the price and satisfied the Father so that justice can crave nothing Yet he hath one adversary to deal with Satan hath sinners bound with the cords of their own lusts in a prison of darkness and unbelief Jesus Christ therefore comes out to conquer this enemy and to redeem his elect Ones from that unjust usurpation of sin to bring them out of the prison by the strong hand and therefore he is one mighty and able to save to the uttermost he hath might to do it as well as right to it Consider then my beloved these two things which are the breasts of our consolation and the foundation of our hope we are once lost and utterly undone both in regard of Gods justice and our own utter inability to help our selves which is strengthned by our unwillingness and thus made a more desperat busineâ—s now God hath provided a suitable remedy he hath laid help on one that is mighty indeed who hath almighty power and by his power he fiâ—st conflicted with the punishment of our sins and with his Fathers wrath and hath overcome discharged and satisfied that and so hath purchased a right unto us to give salvation to whom he will be conquered
and by his power obtain this supream authoâ—y of life and death Now having his authority established in hiâ— person the next work is to apply this purchase actâ—ally to conâ—er this liâ—e and therefore he hath almighty power to raise up dead sinners to creat us again to good works to redeem us from the tyâ—anny oâ— sin and satan whose slaves we are He hath a spirit of liâ—e which he communicats to his seed he breaths it into these souls that he died for and dispossesseth that powerful corruption that dwells in us Hence it comes to passe that they walk after the Spirit though they be in the flesh because the powerful Spirit of Christ hath entered and taken possession of their spirits Isa. 59.20 21. Let us not be discouraged in our apprehensions of Christ when we look on our ruinous and desperatâ— estate let us not conclude it is past hope and past his help too We do proclaim in the name of Jesus Christ that there is no sinner howsoever justly under a sentence of death and damnation but they may in him find a relaxation from that sentence and that without the impairing of Gods justice and this is a marvelous ground of comfort that may establish our souls 1 Iohn 1.9 even this that law and justice is upon Christs side and nothing to accuse or plead against a sinner that imploys him for his Advocat But know this also that you are not delivered from death that you may live under sin nay you are redeemed from death that you may be freed from the law of sin but that must be done by his almighty Spirit and cannot be otherwayes done I know not whether of these is matter of greatest comfort that there is in Christ a redemption from the wrath of God and from hell and that there is a redemption too from sin and corruption which dwells within us but sure I am both of them will be most sweet and comfortable to a believer and without both Christ were not a compleat Redeemer nor we compleatly redeemed Nâ—itheâ— would a believing soul in which there is any measure of this new law and divine life be satisfied without both these Many are miserably deluded in their apprehensions of the Gospel they take it up thus as if it were nothing but a proclamation of freedom from misery from death and damnation and so the most part catch at nothing else in it and from thence takes liberty to walk after their former lusts and courses this is the woful practical uâ—e that the generality of hearers make of the free intimation of pardon and forgiveness of sin and delivery from wrath they admit some general notion of that and stops there and examines not what further is in the Gospel and so you will see the slaves of sin professing a kind of hope of freedom from death the servants and vassals of corruption who walk after the course of this world and fulfill the lusts and desires of their mind and flesh yet fancying a freedom and immunity from condemnation men living in sin yet thinking of escaping wrath which dreams could not be entertained in men if they did drink in all the truth and open both their ears to the Gospel if our spirits were not narrow and limited and so excluded the one half of the Gospel that is our redemption from sin There is too much of this even among the children of God a strange narrowness of spirit which admits not whole and intire truth it falls out often that when we think of delivery from death and wrath we forget in the mean time the end and purpose of that which is that we may be freed from sin and serve the living God without fear And if at any time we consider and busie our thoughts about freedom from the law of sin and victory over corruption such is the scantness of room and capacity in our spirits that we loss the remembrance of delivery from death and condemnation in Christ Jesus thus we are tossed between two extreams the quick-sands of presumption and wantonness and the rocks of unbelief and despair or discouragement both of which do kill the Christians life and make all to fade and wither But this were the way and only way to preserve the soul in good case even to keep these two continually in our â—ight that we are redeemed from death and misery in Christ and that not to serve our selves or to continue in our sins but that we may be redeemed from that sin that dwells in us and that both these are purchased by Jesus Christ and done by his power the one in his own person the other by his Spirit within us I would have you correcting your misapprehensions of the Gospel do not so much look on victory and freedom from sin as a duty and task though we be infinitly bound to it but rather as a priviledge and dignity conferred upon us by Christ Look not upon it I say only as your duty as many do and by this means are discouraged from the sight of their own infirmity and weakness as being too weak for such a strong party but look upon it as the one half and greater half of the benefite conferred by Christs death as the greater hall of the redemptiâ—n which the Redeemer by his office is bound to accomplish He will redeem Israel from all his iniquities with him is plenteous redâ—mpâ—ion Pâ—al 130.7 8. This is the plenty this is the sufficiency of iâ— that he redeems not only from misery but from iniquity and that all iniquities I would not desire a believers soul to be in a better posture here-away then this to be looking upon sin inâ—dwelling aâ— his bondage and redemption â—rom it as freedom to account â—imâ—elf in so far free as tâ—e free Spirit of Christ enters and wâ—ites that â—â—ee Law of love and obedience in his heart and blots out these base characters of the law of sin It were a good temper to be groaning for the redemption of the soul and why doth a believer groan for the redemption of the body but because he shall then be freed wholly from the law oâ— sin and from the presence of sin I know not a greater argument to a gracious heart to subdue his corruption and strive for freedom from the law of sin then the freedom obtained from the law of death nor is there any clearer aâ—gument and evidence of a soul delivered from death then to strive for the freedom of the Spirit from the law of sin there jointly help one another freedom from death will raise up a Christians heart to aspire to a freedom and liberty from sin And again freedom from sin will wiâ—ness and evidence that such a one is delivered from death When freedom from death is an inducement to seek after freedom from sin and freedom from sin a declaration of freedom from death then all is well and indeed thus it will be in some meaâ—uâ—e with every soul
that is quickned by this new Law of the Spirit of Life for its the entry of this that expells its contrary the Law oâ— sin And indeed the Law must enter the command and the pâ—omise must enter into the soul and the affections of the soul be enlivened thereby or rather the soul changed into the similitude of that mould or else the having of it in a book or in ones memory and understanding will never make him the richer or freer A Châ—istian looks to the patern of the Law and the word of the Goâ—pel without but he must be changed into the image of it by beholding it and so he becomes a living Law to himself The Spirit writes these precepts and practices oâ— Christs in which he commands imitation upon the fleshly tables of the heart And now the Law is not a rod above his head as above a slave but it s turned into a Law oâ— love within his heart and hath something like a natural instinct in it all that men can do either to themselves or others will not purchase the least measure of â—â—eedom from predominant corruptions cannot deliver you from your sins till this free Spirit that blows where he pleases come It s our part to hoise up sails and wait for the wind to â—â—e means and wait on him in his way and oâ—der but all will be in vain till this stronger one come and cast out the strong man till this arbitrary and free wind blow from heaven and fill the sails SERMON X. Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son c. THE greatest design that ever God had in the world is certainly the sending of his own Son into the world and it must needs be some great busines that drew so excellent and glorious a person out of Heaven the plot and contrivance of the world was a profound piâ—ce of wisdom and goodness the making of men after Gods image waâ— done by a high and glorious counsel Let us make man after our image there was some thing special in this expression importing â—ome peculiar excellency in the work it self or some special depth of design about it But what think you of this consultation let one of us be made man after mans image and likeness that must be a strange piece of wisdom and grace Great is the mystery of godliness God manifested in the flesh No wonder though Paul cryed out as one swallowed up with this mystery for indeed it must be some odd matter beyond all that is in the creation wherein thâ—â—e are many mysteries able to swallow up any understanding but that in which they were first formed This must be the chief of the works of God the rarest piece of them all God to become man the Creator of all to come in the likeness of a creature he by whom all things were created and do yet consist to come in the likeness of the most wretched of all Strange that we do not dwell more in our thoughts and affections on this subject either we do not believe it or if we did we could not but be ravished with admiration at it Iohn the beloved Disciple who was often nearest unto Christ dwelt most upon this and made it the subject of his preaching that which was from the beginning which we have heard and seen and handled c. Ioh. 1.1 He speaks of that mystery as if he were imbracing Jesus Christ in his arms and holding him out to others saying Come and see This divine mystery is the subject of these words read but the mystery is somewhat unfolded and opened up to you in them yet so as it will not diminish but increase the wonder of a believing soul. It is ignorance that magnifies other mysteries which viâ—ifie through knowledge but it is the true knowledge of this mystery that makes it the more wonderful whereas ignorance only makes it common and despicable There are three things then of special consideration in the words which may declare and open unto you something of this mystery Fiâ—st what was the ground and reason or occasion of the Sons sending into the world next what the Son being sent did in the world And the third for what end and use it was What fruit we have by it The ground and reason of Gods sending his Son is because there was an impossibility upon the Law to save man which impossibility was not the Laws fault but mans defect by reason of the weakness and impotency of our flesh to fulfill the Law Now God having chosen come to life and man having put this obstruction and impediment in his own way which made it impossible for the Law to give him life though it was first given out as the way of life therefore that God should not fail in this glorious design of saving his chosen he choosed to send his own Son in the likeness of flesh as the only remedy of the Laws impossibility That which Christ being sent into the likeness of flesh did is the condemning of sin in the flesh by a sacrifice offered for sin even the sacrifice of his own body upon the crosse He came in the likeness not of flesh simply for he was really a man but in the likeness of sinful flesh though without sin yet like a sinner as to the outward appearance a sinner because subject to all these infirmities and miseries which sin did first open a door for Sin was the in-let of afflictions of bodily infirmities and necessities of death it self and when the floods of these did overflow Christs Humane Nature it was a great presumption to the world who look and judge according to the outward appeaâ—ance tâ—at â—in was the â—lâ—ce opened to let in such an inundation of calamity Now he being thus in the likeness of a sinner though not a sinner he for sin that is because of sin that had entered upon man and made life impossible to him by the Law by occasion of that great enemy of God which had conquered mankind he condemned sin in his flesh he overthrew it in its plea and power against us he condemned that which condemned us overcame it in judgment and made us free by sustaining the curse of it in his flesh he cut off all its plea against us This is the great work and business which was worthy of so noble a Messenger his own Son sent to conquer his greatest enemy that he hates most And then in the third place you see what benefite or fruit redounds to us by it What was the end and purpose of it vers 4. That the righteousness of the Law might be fulfilled in us that seing it was impossible for us to fulfill the righteousness of the Law and so became impossible to the Law to fulfill our reward of life it might be fulfilled by him in our name and so the righteousness of the Law being fulfilled in us by
and self-love of the heart together with the ignorance of a better righteousness Adam hid himself among the trees and covered his nakedness with leaves and truly the shift of the most part is no better How vain and empty things do men trust into and from them conclude an expectation of eternal life the most part think to be safe in the midst or thick of the trees of the Church if they be in the throng of a visible Church and adorned with Church-priviledges as Baptisme hearing the Word and such like they do perswade themselves all will be well Some have civility and a blameless conversation before men and with such acts of righteousness or rather wants of some grosse out-breakings do many cover their nakedness If there be yet a larger and finer garment of profession of Religion and some outward performances of service to God and duties to men O then men do inâ—orce upon their own hearts the perswasion of Heaven and think their nakedness cannot be seen through it these are the coverings these are the grounds of claim and title that men have to eternal life and in the mean time they are ignorant of that large glorious robe of righteousness which Christ by his obedience and sufferings did weave for naked sinners But as the impossibility of the Laws saving us by reason of the weaknesse of the flesh was the ground and occasion of Christs coming into the flesh for to supply that defect and take away that impossibility so the sense and sight of this impossibility in us to satisfie and fulfill the Law and of the Law to give life is the very ground and reason of a souls coming to Jesus Christ for the supplying of this want As the Son should not have come in the likeness of sinful flesh unless it had been otherwise impossible by mans doing or suffering that life should be obtained so will not a soul come to Christ the Son of God through the vail of his flesh untill it discern and feel that it is otherwise impossible to satisfie the Law or attain life That was the impulsive cause if we may say that there was any cause beside his love why Christ came even mans misery and remediless misery and this is the strong motive and impulsive that drives a poor sinner unto Jesus Christ the sense and impression of its desperat and lost estate without him As there was first sin and then a Saviour dying for sin because nothing else could suffice so there must be in the soul first the apprehension of sin and that remediless sin incurable sin by any created power or act and then the sight of a Saviour coming to destroy sin and the works of the devil and destroying it by dying for it There is no imployment for this Physician upon every slight apprehension of a wound or sickness till it be found incurable and help sought elsewhere be seen to be in vain indeed upon the least apprehension of sin and misery men ought to come to Christ we shall not set or prescribe any measure of conviction to exclude you if you can but come to him indeed upon the least measure of it you will not be cast out according to his own word but as certain it is that men will not come to this Physician till they find no other can save them These two things I wish were deeply and seriously thought upon that you cannot satisfie Gods justice for the least point of guilt and then that you cannot do any thing in obedience to please God There is a strange inconsideration yea I may say ignorance among us when you are challenged and convinced of sin as there is no conscience so benum'd but in some measure it accuseth every man of many wrongs what is the course you fall on to pacifie it or please God Indeed if you can get any shadow of repentance if it were but a bare acknowledgment of the fault you excuse your selves in your own consciences and answers the accusation by it either some other good works formerly done occurre to you or some resolution for amendment in time coming and this you think shall pacifie God and satisfie justice But alace you are far from the righteousness of God and you do erre even in the very foundation of Religion these are but sparks of your own kindling and for all these you shall lye down in darkness and sorrow these are but the vain expiations and excuses of natural Consciences which are led to some sense of a Deity by the Law written in their heart But consider this once you must fiâ—st satisfie the curse of the Law which you are under before you can be in any capacity to please him by new obedience Now if you should undertâ—ke to pay for your former breaches of the Law that will eternally ruine you and therefore you see the punishment is lengthned throughout eternity to them who have this to undergo alone Go then and first suffer the eternal wrath of an infinit God and then come and offer obedience if thou can But now thou art in a double error both of which are damnable One is thou thinks thou art able by consideration and resolution to perform some acceptable obedience to God another that performance of obedience and amending in time coming will expiat former transgressions if either of these were true Christ needed not to have come in the likeness of sinful flesh because it had been possible for the Law to save thee But now the truth is such is the utter disability and impotency â—f man through sin that he can neither will nor do the least good truly good and pleasant to God his nature and person being defiled all he doth is unclean And then suppose that were possible that man could do any thing in obedience to his Commands yet it being unquestionable that all have sinned satisfaction must fiâ—st be made to Gods threatning Thou shalt die before obedience be acceptable and that is impossible too This then I leave upon your consciences beseeching you to lay to heart the impossibility you are encompassed with on both hands Justice requiring a ransome and you have none and justice requiring new obedience again and you can give none old debts urging you and new duty pressing you and ye alike disabled for both that so finding your selves thus invironed with indigency and impossibility within you may be constrained to flee out of your selves unto him that is both able and willing This is not a superficial business as you make it it is not a matter of fancy or memory or expression as most make it believe me it is a serious business a soul-work such an exercise of spirit as useth to be when the soul is between despair and hope Impossibility within driving a soul out of it self and possibility yea certainty of help without even in Christ drawing a soul in to him thus is the closure made which is the foundation of our happinesse
Christians puddle themselves in the mire of their own darknesse and discouragement because they cannot find any thing in themselves that can give but the least probable conjecture that he will admit and welcome them to come to him or that such precious promises and sweet invitations can belong to such sinners as they conceive themselves to be Truly my beloved I think while we exercise our selves thus we are seeking the Sun with a candle making that which is in it self as bright as the light to be more dark The evidence of Gods reality in offering life to you in Christ and his willingness to receive you it is not without the compasse of his invitation and yet you seek it where it is least to be found that is in your selves But indeed his invitations in the Gospel carry the evidence in their bosome that which is above all other signs and evidences that he did ever send his own Son in the flesh for this purpose is there any thing besides this either greater or clearer I think we are like these who when they had seen many signs and wonders done by Christ which did bear testimony to all the world of his Divine Nature yet they would not be satisfied but sought out another sign tempting him Mat. 16.1 And truly he might return this answer to us O wicked and adulterous generation that seeketh after a sign there shall no sign be given to thee but the sign of the Prophet Ionas the greatest testimony that can be imagined is given already that the Father should send his only begotten and well beloved Son into the state of a servant for man If this do not satisfie I know not what will I see not how any work of his Spirit in us can make so much evidence of his reality and faithfulnesse in the Gospel and of his willingness to welcome sinners All the works of Creation all the works of Grace are nothing to this to manifest his love to men and therefore there is a singular note upon it God so loved the world that he sent his Son Joh. 3.16 And in this was love manifested that he gave his Son 1 Joh. 4.9 If men and Angels had set themselves to devise and find out a pledge or confirmation of the love of God they would have fallen upon some revelation unto or some operation upon their spirits but alace this is infinitly above that his own express image and the brightness of his glory is come down to bear witnesse of his love nay he who is equal with himself in glory is given as a gift to men and is not he infinitly more then created gifts or graces who is the very spring and fountain of them all God so loved the world that truly he gave no such gift besides to testifie such a love Therefore when all that he hath done in this kind cannot satisfie thy sâ—rupulous mind but thou wilt still go on to seek more confirmation of his readinesse to receive thee I think it is a tempting of the Holy One which may draw such an answer from him O wicked and adulterous person there shall no sign be given thee but that which is darker then the former that which thou shalt understand lesse thou may get what thou seeks perhaps some more satisfaction in thy own condition but it shall plung thee more in the issue thou shall alwayes be unsetled and unconstant as water thou shalt not excell I confesse indeed if we speak of the manifestation of ones particular interest in these promises and of an evidence of the love of God to thee in particular then there must needs be something wrought by the Holy Spirit on thy soul to draw down the general testimony of Gods love to mankind into a particular application to thy self But that I do not speak of now because that is the sealing of the Spirit after believing and because you are alwayes unsetled in the first and main point of flying unto the Son and waiting on him for life therefore have you so much inevidence and weakness in that which follows That which I now speak of is that if this were cordially believed and seriously considered that God sent his own Son in the flesh to save sinners you could not readily have any doubt but that you coming to him for salvation would be welcome you could not say that such precious invitations could not belong to sinners or that he could not love the like of you Truly I think if the general were laid to heart that God hath so loved mankind that he gave such a gift unto them there is none could make any more question of his reality when that gift is tendered to any in particular Nay I think it is the inconsideration of this general evidence and manifestation of love to the world that makes you so perplexed in particulars Could you have so much difficulty to believe his love to you if you indeed believe that he hath loved the world that is so many thousands like you Is there so much distance I pray you between you and another as between him and all If then he loves so many miserable sinners is there any impossibility in it but he may love you for what is in them that might conciliat his love I tell you why I think the right apprehension of the general truths of the Gospel would be able like the Sun in its strength to scatter all the clouds and mists of our particular interest-debates because I find that these very grounds upon which you call in question your own particular interest if you did consider them you would find they go a further length to conclude against all others and either they have no strength in your case or they will be of equal force to batter down the confidence of all the Saints and the certainty of all the promises What is it that troubles you but that you are sinners and such sinners so vile and loathsome from whence you do conclude not only that you have no present assurance of his love but that he cannot love such a one as you are Now I say if this hold good in reference to you take heed that you condemn not your selves in that which you approve that is that you do not diâ—pute against the interest of all the Saints who were such as you are and the truth of these fundamentall positions of the Gospel God so loved the world c. And so you do not only wrong your selves but all others and not only so but you offer the greatest indignity to him that out oâ— love sent his Son and to him who out of love came and laid down his life O consider how you indignifie and set at nought that great manifestation of Gods love God manifested in the flesh how you despise his love-pledge to sinners a greater then which he could not give you because as great as himself O that you could see the consequence of your anxious and
the very nature of God holiness and goodness As sin is the very nature and image of the Devil the great breach of the Creation was the breaking off of this Image of God that was the heaviest fall of man from that top of divine excellency into the bottom of devillish deformity Now it is this that is the great plot for which Christ came into the world to make up that breach to restore man to that dignity again so that redemption from wrath is but a step to ascend upon to that which is truly Gods design and mans dignity conformity with God in holinesse and righteousnesse O that you could be perswaded of this that Christs businesse in the world was not to bring a notion of an imaginary righteousnesse only by meer imputation but to bring forth a solid and real righteousnesse in our hearts by the operation of his Spirit I say imputation or accounting righteous is but a meer imagination if this lively operation do not follow He came not only to spread his garment over our nakedness and deformity but really and effectually to be a Physician to save our souls to cure all our inward distempers The Gospel is not only a Doctrine of a righteousnesse without us but of a righteousnesse both without for and within us too that the righteousness of the Law might be fulfilled in us c. Christ without happiness it self without cannot make us happy till they come in within us and take up a dwelling in our souls Therefore I declare unto the most part of you who pretend to expect salvation by Jesus Christ that you are yet in your sins and as yet you have no fellowship in this redemption Do you think to walk after the course of the world and the lusts of the flesh to wallow in these common pollutions and uncleannesses among men swearing lying contention railing wrath malice envy drunkenness uncleanness and such like and yet be in Christ Iesus Do not deceive your selves God is not mocked He that is in Christ is a new creature his endeavour and study his affection and desire is toward a new walk after the Spirit Are not most of you carnal all flesh the flesh gives Laws and you obey them Are not your immortal souls enslaved to base lusts to the base love of the world Are they not prone to prostitute themselves to the service of your fleshly and bruitish part Why do you then imagine that ye are in Christ Jesus partakers of his righteousnesse Consider it in time that so you may be indeed what you now are not but pretend to be It is the opinion that you are in Christ already that keeps you out of him But on the other hand again there is nothing here to discourage a poor soul that thinks subjection to sin the greatest slavery who would as gladly be redeemed from the power of it as from hell I say to such whose souls desire it is to be purged from all that filthiness of flesh and spirit and whose continued aim it is to walk in obedience Though you have many sailings and often fall and defile yourself again yet this comfort is holden out here unto you there is no condemnation to you Jesus Christ hath condemned sin to save you he hath fulfilled all righteousness for you and therefore lay you the weight of your acceptation and consolation upon what he hath done himself and not upon what is but yet a doing in you Do you not find I say that the grace of Jesus Christ revealed in the Gospel is that which melts your hearts most Is not the goodness of the Lord that which perswades you most and do not these make you loath your self and love holiness Encourage your selves therefore in him hold fast the righteousness that is without you by faith and certainly you shall find that righteousnesse and holinesse shall in due time be fulfilled within you I know no soul so wretched but it may lay hold on that perfect righteousnesse of Christs and go under the covering of it and take heart from it if so be the desire and affection of their soul be direâ—ted to a further end to have his Spirit dwelling within them for the renewing of their heart in righteousness and true holiness I do not say that this is a condition which you must perform before you venture to lay lold on Christs righteousness without you no wayes but rather I would declare unto you the very nature of faith in Christ that it seeks delivery from wrath in him not simply and lastly but that a way may be made for redemption from sin and that there may be a participation of that Divine Nature which is most in its eye SERMON XVI Rom. 8.4 5. who walk not after the flesh but after the Spirit For they that are after the flesh c. IF there were nothing else to engage our hearts to Religion I think this might do it that there is so much reason in it Truly it is the most rational thing in the world except some revealed mysteries of faith which are far above reason but not contrary to it there is nothing besides in it but that which is the purest reason Even that part of it which is most difficult to man that which concerns the moderating of his lusts and affections and the regulating his walk and carriage there is nothing that Christianity requires in these matters but that which may be perswaded by most convincing reasons to be most suitable and comely for men as man you may take it in the subject in hand there is nothing sounds harsher to men and seems harder in Religion then such a victory over the flesh such an abstractedness from sensual and earthly things and yet truly there is nothing in the world that more adorns and beautifies a man nothing so elevats him above beasts as this in so much that many natural spirits void of this saving light have notwithstanding been taken with somewhat of the beauty of it and so far enamoured with the love of it as to account all the world mad and bruitish that followed these lower things and inslaved themselves unto them I take the two fountains of all the pollutions disorders and defilements among men to be the inconsideration and ignorance of God that eternal Spirit and fountain-being and the ignorance of our own souls these immortal spirits within us which are derived from that fountain-fountain-spirit This is the misery of men that scarce do they once seriously reflect upon their own spirits or think what immortal souls is within them and what affinity these have to the fountain of all spirits therefore do men basely throw down themselves to the satisfaction of the lusts of the flesh Now indeed this is the very beginning of Christianity to reduce men from these baser thoughts and imployments to the consideration of their immortal souls within And O! how will a Christian blush to behold himself in that light to see the
dungeon of the flesh and cast off these heavier chains that bind the most part oâ— men yet wholly escape they cannot There be higher and lower rooms of this prison there are some more gross some more subâ—â—le câ—â—ds and bands of the flesh and whatsoever it be that holds a man bound or in whatsoever house he be imprisoned it s not mucâ— matter since really he is bound and his liberty restrained If a Câ—ain of Gold bind as fast as a Chain of Iron there is no â—eal difference except that mockeâ—y is added unto it when a man is detained in a Golden Prison with Golden Chains Though some men I say escape the grosser pollutions of the flesh yet they are â—ettered within some narrow scant and but imaginary good things they cannot go without the compass of those every man is confined by nature within the circle of his own narrow bosome or if he expatiat into the field of the world yet how narrow how limited are all created objects for the infinit desires of the soul whether it tend to the enjoyment of other creatures or to the possession of some imaginary excellency in a mans self how straitned are they how imprisoned in all that compass There is no true liberty can be found there Though some may be disingaged from baser lusts and the common vain imployments of men yet far they cannot go they do but ingage more with themselves the love and estimation of themselves without that compass they cannot possibly go whether from another principle or to another end and O! how little boundâ— is within any created breast for the immortal spirit that is so vast and expatiating in its desires to dwell in But here is the perfect redemption that is in Jesus Christ when he comes into the soul he unâ—etters and releases it not only of the grosser lusts of the flesh but even of thâ—se subtile invisible bands of self-love self-seeking of all scant narrow and particular objects and sets it at liberty to expatiat in that universal good the infinite fulness of God and grace which is in Christ Jesus And hence a Christian is called one after the Spirit that is whose spirit is rid and delivered from that natural bondage and slavery to the creatures and is espoused at least in affection and endeavour to the all-sufficient and self-sufficient God We told you that this new nature of a Christian shews it self in affection and motion in minding and walking both are signs of life and the proper actions of it As the natural man is easily known by what he minds and savours and what way he walks so is the spiritual man Minding or savouring comprehendâ— no doubt all the inward acts of the soul all the imaginations cogitations thoughts affections desires and purposes of the soul to expresse it shortly there is a concurrence of these two cogitation and affection the understanding and the will in this business The natural man knoweth not the things of the Spirit so he cannot taste or relish them since he doth not know them 1 Cor. 2.14 How can they believe on him whom they have not heard but far moâ—e how can men love and desire that which they do not know Though it be hard to convince some that they know not God nor the things of the Spirit because they have some form of knowledge and seem to understand and can discourse in Religion yet I wonder that the most part of men whose ignorance is written in their forehead with such palpable characters should have so much difficulty to take with this challenge I am sure many that perswade themselves of Heaven are yet shut up in that dungeon of natural blindness and daâ—kness of mind and that so gross and thick darkness that it is not possible to make them conceive any notion of spiritual things the common twilight of nature is almost exinguished and little or nothing increased by their education in the visible Church How can you prize and â—steem Jesus Christ of whom you know nothing but the bare name How can you favour Heaven when you have never admitted one serious thought of the life to come O that ye could be perswaded that the grace of God is inconsistent with such gross ignorance as is the generality of you truly grace is a light shining in the soul that opens the eyes to see that light that surrounds us in the Gospel But will you consider beloved how ready you are to receive other things of no moment how your memories can retain them and your understandings receive other purposes very perplexed and laborious but for the knowledge of your sin and misery or of that blessed remedy shewed in the Gospel we cannot make you capable of a few questions about them and if you learn the words by heart as ye use to speak yet alâ—ce the matter and thing it selâ— is not in the heart or mind you have nothing but words as appears if we ask about that same maâ—ter in other words and terms it is as dark and new to you as if you had never heard it I beseech you consider if you do not then mind the things of the flesh most when you are not only most capable to know these things that concern this life but most ready to entertain such thoughts You have no difficulty to mind the world whole weeks and years but you can never find leasure or time to mind the liâ—e to come and yet vainly you say you mind it alwayes I beseech you how do you mind God and the things oâ— God when if ye will but recollect your thoughts and gather the sum of them you will not find one serious advised thought of him or his matters in a whole week I profess I wonder how so many can inforce upon themselves a perswasion that God is alwayes in their heart I think it is the hight of delusion I am sure he is not in one of ten thousand thoughts that travel walk lodge and dwell in the souls of men and yet they will needs bear upon themselves that they alwayes mind him I am sure most of you cannot say that ever you shut the doors of your hearts upon other vain objects that you might retire to secret meditation on God or conference with him and I am as sure that many men have God oâ—tner in their mouths by oaths and blasphemies and irreverent speaking and taking his holy Name in vain then in their minds prayers or praises or any holy meditations of him Are you not as unwilling to fix your minds upon any sad solemn thoughts of Gods Justice of hell of heaven of sin or misery of death as boys whose heads are â—ull of play are loath to go to their books Doth not your practice in this speak with these wicked men Iob. 21.14 Depart from us we desire not the knowledge of the Almighty How constrained are all your thoughtâ— of Religion they are intertained as these whom you would
not desire to come again But how inconstrained how free are all other thoughts our minds can roave who le days about vanity about fancies dreams nothings but you nâ—ither like to admit nor retain the knowledge of God in your mind Rom. 1.28 Do you not intertain any sâ—rious weighty thoughts of Religion that by occasion may enter as fire-brandâ— as hot coals in your bosome how glad are you to get any diversion to other things how willing to shun them or cast them out but if it be any temporal thing any thing relating to this flesh your thoughts come freely off are steady and fixed as long as you please your minds can travel through all the ends of the earth to bring in some fancy of gain or advantage or to steal by precious time and that without wearying Now all these thingâ— considered my beloved are you not carnal I speak to the most of you are you not these who are born of the flesh since you mind nothing seriously resolutely constantly and willingly but the things of the flesh and the things of this life O! it is no light matter to be born of the flesh if you continue so you are ordained for corruption for death to be carnally minded is death vers 6. of this Chap. But I am perswaded better things of some of you that the true light of God hath shined into your hearts and revealed more excellent things unto you then these perishing fleshly things Heavenly substantiall and eternal things in the Gospel which you account only worthy of the fixed and continued meditation of your spirits I am sure you perceive another beauty and excellency in these things then the world doth because the Spirit hath revealed them unto you It is true that your minds are yet much darkned in the apprehension of spiritual things they are not so willing to receive them nor so ready to retain them as you desire they are very unsetled and unstudy in the meditations of spiritual things and there are innumerable thoughts of other things that pass through your hearts like common Innâ— uncontrolled at their pleasure all this is true but I am sure it is the grief of your souls that your hearts are not so fixed and stablished as the excellency of these spiritual things require I know it will be the aim and real indeavour of any spiritual heart to be shutting up all the entries and doors of the mind that vain thoughts enter not yet enter they will there are so many porches to enter in at and our narrow spirits cannot watch at all every sense will let in objects and imagination it self will be active in â—raming them and presenting them but yet the indeavour of a Christian will be not to let them lodge long within Ier. 4.14 If they come in unawars he will labour to make a diversion to a â—etter purpose and so still it holds good that the current and course of a Christians thoughts and cogitations arâ— upon the things of the Spirit how to get his own hâ—art washed and cleansed how to be more holy and conformed to Christ how to be at peace with God and keep that peace unbroken how to walk in obedience to God and in duty towaâ—ds men how to forsake himself and withall to deny himself in all theâ—e I â—ay his most serious and solemn thoughts are about these things his resolved and advised thoughts run most on tâ—is stâ—ain though it be true that whether he will or not other vain and impertinent or not concerning thoughts will passe more lightly and too frequently through his heart The other thing in which this spiritual life doth appear is the current of the affections or that relish and taste of the sweetness of the things of the Spirit flowing from the apprehension of them in the mind When the light iâ— discovered indeed and O! it is a pleasant thing for the eye to behold it as Solomon speaks then the spirit hath found an object suitable to its nature and so it relisheth and delighteth in it Therefore the word is not simple minding or thinking but savouring thinking with affection upon them tasting and seeding upon the knowledge oâ— them it is a minding of them with caâ—e and delight with eaâ—nestness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O taste and see how good the Lord is Psal. 34.8 Some things cannot be indeed known but by some sense you cannot make a blind man apprehend what light is till he see it a deaâ— man cannot form a notion of sounds in his mind except he once heard them neither can a man understand the sweetnesse of honey but by tasting it Truly spiritual things are of that nature there is some hidden vertue and excellency in them which is not obvious to every man that hath bare knowledge of the letter there is a spirit and life in them that cannot be transmitted into your ears with the sound of words or infused into ink and paper it s only the inspiration of the Almighty can inspire this sensible preception and â—eall taste of spiâ—itual things some powders do not smell till they be beaten truly till these truths be well powdered and beaten small by meditation they cannot smell so fragrantly to the spirit As meats do not nourish till they be chewed and digested so spiritual things do not relish to a soul nor can they truly feed the soul till they be chewed and digested into the heart by serious and earnest consideration this is that which makes these same truths to be someway not the same these very principles of Religion received and confessed by all to be lively in one and dead in another it is the living consideâ—ation of living truth the application of truth to the heart that makes it lively in one whereas others keep it only besidâ— them in a corner of their minds or in a book in the corner of one houâ—e the same meat is laid to you all the most part look on it others contemplat it and exercise only their understandings aboâ—t it but there are some who taste it and find sweetneâ—â— in it who digest it by meditation and solemn a vocation of their hearts from the things of the world and therefore some are fed some are starved Need we to enlarge much upon this subject Is it not too too palpable that many who fill up our Churches are in the flesh because they do mind and savour only the things of the flesh and not of the spirit Will you seriously search your hearts ask what relishes most with them Can you say that it is the Kingdom of God or the righteousness thereof Or is not rather these other things of food and raiment and suchlike that have no extent beyond this narrow span of time I am perswaded the hearts of many taste no sweetness in Religion else they would fix more upon it and pursue it more earnestly Are not the things of another world the great things of the Gospel counted all strange
of these hath the preheminency that he is If the spirit be indeed elevated above all sensual and earthly things to the life of Angels that is to communion with God then a man is one after the Spirit an Angel incarnat an Angel dwelling in flesh but if his spirit throw it self down to the service of the fâ—esh minding and favouring only things sensual and visible then indeed a man puts off humanity and hath associated himself to beasts to be as one of them And indeed a man made thus like a beast is worse then a beast because he ought to be far better it is no disparagement to a beast to mind only the flesh but it is greatest abasement of a man that which draws him down from that higher station God had set him into to the lowest station that of beasts and truly a Nebuâ—hadnezzar among beasts is the greatest beast of all far more bruitish then any beast Now such is every man by nature that which is born of the flesh is flesh even man as he comes out of the womb is degenerated and fallen down into this bruitish estate to mind to savour to relish nothing but what relates to this fleshly or temporal being The utmost sphear and comprehension of man is now of no larger extent then this visible world and this present life He is blind and seeth not far off 2 Pet. 1.9 Truly such is every man by nature whereas the proper native sphear of the spirits motion and comprehension is as large as its endurance that is as long as eternity and as broad as to reach the infinitness of God the God of all spirits now through the slavery and bondage of mens spirits to their flesh it s contracted into as narrow bounds as this poor life in the flesh he that ought to look beyond time as far as eternity and hath an immortal spiâ—it given â—or that end he is now half blind the eye of the mind is so over-clouded with lusts and passions that it cannot see far off not so far as to the morrow after death not so far as to the entry of eternity And truly if you compare the context you will find that whosoever doth not give all diligence to add to faith vertue to vertue knowledge to knowledge temperance to temperance patience and to patience godliness c. He that is not exercised and imployed about this study how to adorn his spirit with these graces how to have a victory over himself and the world and in respect of these accounts all things beside indifferent such a man is blind and seeth not far off he hath not gotten the sight of eternity he hath not taken up that everlasting endurance else he could not spend his time upon the provision for the lusts of the flesh but he behoved to lay such a good foundation for the time to come as is here mentioned If he saw afar off he could not but make acquaintance with those courtiers of Heaven which will minister an entrance into that everlasting Kingdom But truly while this is not your study you have no purpose for Heaven you see nothing but what is just before your eye and almost toucheth it and so you savour and mind only what you see Is not this then a wide difference between the children of this world and the children of God Is it not very substantial all others are circumstantial in respect of this this only puts a real difference in that which is best in men viz. their spirits The excellency of nature is known by their affections and motions so are these here the spiritual man savours spiritual things the carnal man carnal things every thing symphathizes with that which is like it self and is ready to incorporat into it things are nouâ—ished and preserved by things like themselves You see the Swine embraces the dung-hill that stink is only savoury smell to them because its suitable to their nature but a man hath a more excellent taste and smell and he savours finer and sweeter things Truly it cannot choose but that it must be a nature more swinish or bruitish then â— swine that can relish and savour such filthy abominable works of the flesh as abound amongst some of you The works of the flesh are manifest Gal. 5.19 and indeed they are manifest upon you acted in the very day time out-facing the very light of the Gospel you may read them and see if they be not too manifest in you Now what a base nature what abominable and bruitish spirits must possesse men that they apprehend a sweetnesse and fragrancy in theâ—e corrupt and stinking works of the old man O how base a scent is it to smell and savour nothing but this present world and satisfaction to your senses Truly your scent and smell your relish and taste argues your base degenerat and bruitish natures that you are on the worst side of this division after the flesh But alace it is not possible to perswade you that there is no sweeâ—nessâ— no fragrancy nothing but corruption and rottennesse such as comes out of Sepulchres opened in all these woâ—ks of the flesh till once a new spirit be put in you and your natures changed no more then you can by eloquence perswade a sick man whoâ—e pallat is possessed with a vitiated bitter humour that such things as are suitable to his vitiated taste are indeed bitter or make a swine to believe that the dunghill is stinking and unpleasant Truly it is as impossible to make the multitude of men to apprehend to relish or savour any bitterness or loathsomnesse in the wayes and courses they â—ollow or any sweetness and fragrancy in the wayes of Godlinesse till once your tastes be rectified your spirits be transformed and renewed And indeed when once the spirit is renewed and dispossessed of that malignant humour of corruption and fleshly affection that did present all things contrary to what they are then it is like a healthful and wholsome pallat that tastes all things as they are and finds bitter bitter and sweet sweet or like a sound eye that beholds things just as they are both in colour quantity and distance Then the soul savours the sweet smell of the fruits of the Spirit vers 22. Love joy peace long-suffering meekness temperance c. these are fragrant and sweet to the soul and as a sweet perfume both to the person that hath them and to others round about him and to God also these cast a savour that allures a soul to seek them and being possessed of them they cast a sweet smell abroad to all that are round about and even as high as Heaven a soul that hath these planted in it and growing out of it is as a garden inclosed to God These fruits are both pleasant and sweet to the soul that eats them and as the pleasantness of the apple allured man to taste it and sin so the beauty and sweetnesse of these fruits of the Spirit
unpassable that leads to that satisfaction you desire to your lusts your desires are impotent and impatient the means to carry you on are weak and lame nothing accommodat or fit for such a journey and this puts you alwayes as it were on the rack tormented between the impatience of your lusts and the impotency of means and impossibility to fulfill them Desires and disappointments hopes and fears divide your souls between them Such is the way after the flesh an endleâ—s labyrinth of woes and miseries of painâ— and cares ever while here But these wayes receive such names from the common opinion and apprehension of men because of our flesh which is predominant the way after the flesh being suitable to it though in it self infinitely more â—oyâ—â—ome seems easie and plain but the way after the Spirit seems strâ—it nâ—rrow toyâ—some and laborious Though there be infiniâ—e more room in the way to life because it leads to that 〈◊〉 universal good it expâ—tiâ—ts toward the Al-fulness of God yet to flesh how narrow and strait is it because it cannot admit of these inordinat lusts that have swelled so immeasurably towards narrow and scant things The true latitude of the way of flesh is not great for it is all inclosed within poor lean narrow created objects but because the imâ—ginâ—tion of men supplies what is wanting really and fancies an infinite or boundless extent of goodness in these things therefore the sinner walks easily without straitning to his flesh it is not pinched in this way of fleshly lusts But alas the Spirit is wofully straitned fettered and imprisoned though it be not sensibly found What is the reason then that so many walk in the way to death but because their flesh finds no straitning no pressure in it it is an easie way to their natures because suitable to the corruption that is in them therefore men walk on without consideration of what follows it s like a descent or going down a hill so easie to our flesh and on the other hand the way to life after the Spirit is an ascent upward and it is very difficult to our earthy and lumpish flesh Our spirits by communion with and subjection to the flesh are made of an earthly quality near the element of the flesh and so they bow naturally downward but if once they were purified and purged and unfettered by the Spirit of God and restored to their native purity they would more easily and willingly move upward as you see the flame doth and till this be done in you we cannot expect that you will willingly and pleasantly walk in these pleasant walks after the Spirit your walk will never be free and unconstrained in the paths of godliness You may from some external motives and impulses move upward for a season in some particular duties of Religion as a stone cast up but that impression is not from an inward principle so it will not be constant and durable but you will â—all down to your old byasse in other things and move quite contrary when the external impression of fear of savour of custome or education or such like wears out But the true Christian hath a spirit within him the root of the matter in him this carries him upward in the wayes of obedience after the motions and directions of Gods Spirit At the beginning indeed it is strait and uneasie to his flesh but the difficulty is overcome if once you begin well The beginning as you use to say is the half of the whole Truly to be well entred is half progresse afterward the bulksom and burdensome lusts of the flesh are stript off at least in a greater measure and then the spirit moves easily and willingly this walk becomes a recreation that at first was a labour Now delight and desire are as wings to mount the soul aloft now it s the good pleasure of the soul to walk to all well-pleasing Indeed the way of this world is dirty and filthy and therefore a Christian had need to watch continually and to gird up his loyns that his thoughts and affections hang not down to the earth else they will take up much fiâ—th and cannot but clog and burden the spirit and make it drive heavily and slowly as Pharaoh did his Chariots when the wheels are off We had need to flee aloft above the ground and not to come down too low near it thinking withall to double out our journey for we shall find that because of the remnants of flesh within us that this world hath a magnetical attractive vertue to draw us down to it if we be within the sphear of its activity It is not good coming near fire with flax we would endeavour to keep our hearts at much distance and disingage them from lower consolations This world is like the pestiferous Lake of Sodom that kills all that flees over it and makes them fall down into it If we flie low upon the surface of it we cannot choose but that spiritual life will be much extinguished but to prevent this we would take our flight straight upward after the Spirit for that is the proper motion of the more pure and spiritual part of this world and give no rest till we be out of the reach of that infection till you be fully escaped the pollutions of the world But if you cannot be perswaded to come off this way that seems so pleasant to your flesh that way which is the very course of the world for these are joyned Eph. 2.2 Then I beseech you stand still and consider whither it will lead do but stop a little and bethink your selves sadly and seriously whither this will take you where it shall end And truly that is dreadâ—ul the end oâ— it is death a never-ending death I am sure if you were walking by the way and one came and told you gravely and seriously That that way is full of dangerous pits that there are many robbers in it waiting to cut your throat you would count the admonition worthy of so much notice as to halt and consider what to do But now when the Lord himself that deserves infinâ—t more respect and credit then men gives you warning once and often day after day repeats this admonition to you sends out many ambassadors to call you off makes this word to sound dayly in your ear Oh! why will yee die such wayes lead down to the chambers of death and hell to be carnally minded in the issue is death whatsoever you may promise to your selves I say when he makes a voice to accompany us in all our walkings this is not the way that leads to life why do you not think it worthy of so much consideration as once to stop and sift your progresse till you examine what will come of it Are we so credulous to men and shall we not believe God who is truth it self who affirms it so constantly and obâ—eâ—ts us so earnestly Are we so wise and prudent
in lesser things and shall we be mad self-willed and refractory in the greatest thing that concerns us eternally O! unbelief is that which will condemn the world the unbelief of this one thing that the walking aâ—â—er and minding of the flesh is mortal and deadly Though all men confesse with their tongues this to be a truth yet it is not really believed the deep inconsideration and slight apprehension of this truth makes men boldly to walk and violently to run on to perdition Did you indeed believe that eternal misery is before you at the end of this way and would you be so cruel to your selves as to walk in it for any allurement that is in it Did you really believe That there is a precipice into utter darkness and everlasting death at the end of this alley would the pleasure and sweetness of it be able to inâ—atuat you and besott you so far as to lead you on into it like an Ox to the slaughter and a fool to the correction of the stocks It is strange indeed thou you neither will believe that death is the end of these things nor yet can you be perswaded that you do not believe it there is a twofold delusion that possesses the hearts of men one is a dream and â—ancy of escaping death though they live in sin another is a dream and fancy that they do believe that death is the wages of sin We might wonder how they consist together if we did not find it by so many experiences Your way proves that you do not believe it that death is the end of it and then your words evidence that you do not believe That you are unbelievers of that O! how desperat is the wickedness and how great is the deceitfulness of the heart The false Prophet that is in every mans bosome deceives him that it may destroy him As Satan is a liar and murderer and murders by lying so the heart of man is a self-murderer and self-destroyer and that is done by lying and dâ—ceiving There is some lie in every â—in but there is this grosse black fundamental lie at the bottom of all sin A conceit of immunity and freedom from death and hell a strong imagination of escaping danger even though such a way be chosen and walked into as of its own nature inevitably leads to destruction And there is something of this bloody murdering flattery even in the hearts of Christians therefore this Apostle gives us an antidot against it and labours often to purge it out by stirring up that knowledge they have received Know you not that the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 Be not deceived God is not mocked for what a man soweth that he shall reap he that soweth to the flesh shall reap corruption c. Gal. 6.7 8. O! that you might listen to this word to this watch word given you and stop your course at least for a season to think what shall be the latter end know ye not that such shall not inherit the Kingdom know you not that the way to heaven lyes upward know you not that your way lyes downward towards the flesh and the earth are you so far demented as to think to come to Heaven by walking just downward in the lusts of the flesh Truly this is the strongest and strangest inchantment that can be that you think to sow one thing and reap another thing to sow darkness and reap light to sow corruption and reap incorruption Is that possible in nature to sow nettle-seed and think to â—eap barley or wheat Be not deceived O that you would undeceive your poor deluded souls and know that is as natural for Death and Hell to grow out of sin and walking after the flesh as it is for every seed to yeeld its own fruit and herb Do you then think to disolve the course and order of nature Truly the flesh is mortal in it self it s ordained for corruption you see what it turns to after the life is out that is an embleme of the state of the fleshly soul after death As you did abase your spirits to the service of the flesh here and all your plowing and labouring and sowing was about it the seed which you did cast in the ground was Fleshly lusts earthly things for the satisfaction of your flesh so you shall reap of the flesh Corruption death and destruction that shall make your immortal spirits mortal and corruptible and subject them to death and corruption with the body as far as they are capable it shall deprive them of all that which is their proper life and refreshment and separat them eternally from the fountain of blessedness and banish them out of Heaven unto the fellowship of devils and Oh! that corruption of the incoruptible spiâ—it is worse then the corruption of the mortall flesh corruptio optimi pessima Now who ever of you is thus far undeceived as to believe your danger and misery and to discern that imbred delusion of your hearts be not discouraged utterly there may be hope of recovery when you see your disease I say if you see that hell is at the end of your way then know that He who sent that voice to call you off that way of death He leaves you not to your own wits to guide you into the right way but He follows with a voice behind you â—aying Here is the way walk in it turn not out of it to the right hand or left and this voice sounds plainly in the Word and it is nothing elâ—e but the sound of the Gospel that blessed sound that invites and allures you to come in to Jesus Christ the way truth and life the true way to the true life All other wayes all other lifes have no truth in them it s but a cloud a fancy that men apprehend and lay hold on But come to this way and it will truly lead thee to the true life eternal life if you flee unto him out of the apprehension of your danger you have a clear way to come to God and as plain a way to attain life and peace Being in Christ you have assurance of not falling into condemnation He is such a way as will hold you in and not suffer you to go out of it again to the way of Death And therefore he will give you a Tutor a guider and directer in this way to life and peace and that is the Holy Spirit to lead in all truth and to guide your feet in the way of his Commandments so that in this new and living way of Christ you shall have both light of the Word to know where to walk and life of the Spirit to make you walk toward that eternal life and thus grace and truth is come by Christ. Indeed you must suffer the mortification of your flesh you must endure the pain of the death of your lusts the cutting off your right hand and plucking out your right
favour to us especially since the goodness of God is so exundant as to overflow even to the wicked world and vent it self as out of superabundance in a river of goodness throughout the whole earth how much more will it run abundantly towards them whom he is well pleased with and therefore the Psalmist cryes out as being already full in the very hope and expectation of it That he would burst if he had not the vent of admiration and praise O how great is His goodness and how excellent His loving-kindness laid up for them that fear him Psal. 31.19 and 36.7 But on the other hand how incomparable is the misery of them who cannot please God even though they did both please themselves and all others for the present to be at odds with him in whom alone they can subsist and without whose savour is nothing but wretchedness and misery O! that must be the worst and most cursed estate imaginable to be in such a state as do what they can they cannot please him whom alone to please is of only concernment what can be invented to that Now if you ask who they are that are such the words speak it plainly in way of inference from the former doctrine Therefore they that are in the flesh cannot please God Not they in whom there is flesh for there is remnants of that in the most spiritual man in this life we cannot attain here to Angelick purity though it should be the aim and endeavour of every Christian. But they that are in the flesh or after the flesh importing the predominion of that and an universal thraldom of nature unto it which indeed is the state of all men that are but once born till a second birth come by the Spirit of Jesus Christ. The ground of this may be taken from the foregoing discourse and it is chiefly twofold one is because they are not in Iesus Christ in whom his soul is well pleased another is because they cannot suit and frame their carriage to his pleasure since all mankind hath fallen under the displeasure of the most high God by sinning against him in preferring the pleasure of the flesh and the pleasure of Satan to the pleasure of God there can be no atonement found to pacifie him no sacrifice to appease him no ransome to satisfie his Justice but that one perfect offering for sin Iesus Christ the propitiation for the sins of the elect world This the Father accepts in the name of sinners and in testimony of his acceptance he did two several times by a voice from Heaven declare first to a multitude Matth. 3.17 and then to the beloved Disciples Matth. 17.5 and both times with great Majesty and solemnity as did become him that this is his well-beloved Son in whom his soul is well pleased It pleased God to make the stream of his love to take another channel after mans sin and not to run immediatly towards wretched man but he turned the current of his love another way to his own Son whom he choosed for that end to reconcile man and bring him into favour and his love going about by that compass comes in the â—ssue towards poor sinners with the greater force He hath appointed Christ the meeting-place with sinners the dayes-man to lay his hands on both and therefore he is God to lay his hand on God and Man to lay his hand on man and bring both into a peaceable and amicable conjunction Now then whoever are not in Iesus Christ as is spoken vers 1. certainly they cannot please God do what they can because God hath made Christ the Center in which he would have the good pleasure of sinners meeting with his good pleasure and therefore without faith it is impossible to please God Heb. 11.6 not so much for the excellency of the act it self as for the well-pleasing object to it Christ. The love of the Father is terminat in Him His Justice is satiâ—fied in Him His love is well pleased with the excellency of His person He finds in him an object of delight which is no where else and His Justice is well pleased with the sufficiency and worthiness of His ransome and without this compass there is neither satisfaction to the one nor to the other so then whatsoever you are how high soever your degree in the world how sweet soever your disposition let your natures be never so good your carriage never so smooth yet certainly there is nothing in all that can please God either by an object of love or a price for justice You are under that eternal displeasure which will fall on and crush you to pieces mountains will not be so heavy as it will appear in that great day of his wrath Rev. 6. I say you cannot come from under that imminent weight of eternal wrath unless you be found in Iesus Christ that blessed place of immunity and refuge if you have not forsaken your selves and your own natures and denied your own righteousnnss as dung to be found in him cloathed with his righteousness and satisfaction If the delight and pleasure of your soul do not co-incide and fall in at one place with the delight and good pleasure of the Father that is upon his well-beloved Son Certainly the pleasure and good will of God hath not as yet fallen upon you and met with you therefore if you would please God be pleased with Christ and you cannot do him a greater pleasure then believe in him Joh. 5.23 that is absolutely resign your selves unto him for salvation and sanctification The other ground is Such as are in the flesh cannot frame their spirits affections and wayes to Gods good pleasure for their very wisdome the very excellency that is in them is enmity to God and cannot subject to His Law and therefore they cannot please him I am sure you may easily reflect upon your selves and find not with much search but upon all these as the Prophet Ier. 2.34 speaks that it is not the study and businesse you have undertaken To please God but the bent and main of your aims and endeavours is to please your selves or to please men This makes many mens pains even in Religion displeasing to God because they do not indeed mind his pleasure but their own or others satisfaction what they do is but to conâ—orm to the custome of the time or commandments of men or their own humour and all this must needs be abominable to God Truly that which is in great account among men is abomination to God as our Saviour speaks of the very righteousness and professed piety of the Pharisees Luk. 16.25 the more you please your selves and the world the further you are from pleasing God The very beginning of pleasing God is when a soul falls in displeasure at it self and abhorrency of his own loathsomness therefore it is said The humble and contrite spirit I will look unto and dwell with him and such sacrifices do please
O how infinitly is that compensed one hours fellowship with him alone when all strangers are cast out will compense all will make all to be forgotten the pain of mortification will be swallowed up in the pleasure of his inhabitation When I shall awake I shall be satisfied with thy likeness When He shall take up house fully in you it will satisfie you to the full In the mean time as he takes the rule and command of your house so for the present he provides for it the provision of the soul is incumbent to this Divine Guest and O how sweet and satisfying is it the peace and joy of the Holy Ghost which are the intertainment that he gives a soul where he reigns and hath brought In righteousnesse Rom. 14.17 What a noble train doth the Spirit bring alongs with him to furnish this house Many rich and costly ornaments hang over it and adorn it to make it like the Kings Wise all glorious within such as the ornament of a meek and quiet spirit 1 Pet. 3.4 which is a far more precious and rich hanging than the most curious or precious contexture of corruptible things the cloathing of humility simple in shew but rich in substance 1 Pet. 5.5 which enriches and beautifies the soul that hath it more than all Solomons glory could do his person for better is it to be of a humble spirit with the lowly then divide the spoil with the proud Prov. 16.19 In a word the Spirit makes all new puts a new man a new fashion and Image on the soul which suits the Court of Heaven the highest in the world and is conformed to the noblest and highest pattern the Holinesse and Beauty of the greatest King And being lodged within O what sweet fruits is the Spirit dayly bringing forth to feed and delight the soul withall Gal. 5.22 23. And he is not only a Spirit of Sanctification but of Consolation too and therefore of all the most worthy to be received into our hearts for he is a bosome-comforter Ioh. 14 16. when there is no friend nor lover without but a soul in that posture of Heman Psal. 88.18 and in that desolate estate of the Churches Ierem. Lament 1.2 Among all her lovers she hath none to comfort her vers 17. Spreading forth her hands and none to comfort her vers 21. Sighing and none to comfort her In such a case to have a living and over-running spring of comfort within when all externall and lower consolations like winter-brookes that dry up in summer have dryed up and disappointed thy expectation sure this were a happy guest that could do this O that we could open our hearts to receive him SERMON XXV Rom. 8.9 If so be that the Spirit of God dwell in you Now if any man c. THere is a great marriage spoken of Eph. 5. That hath a great mystery in it which the Apostle propoundeth as the samplar and archetype of all marriages or rather as the substance of which all conjunctions and relations among the creatures are buâ— the shaddows It is that marriage between Christ and his Church for which it would appear this world was builded to be a Palace to celebrat it into and especially the upper-house Heaven was made glorious for that great day where it shall be solemnized The first in order of time that was made by God himself in paradise certainly to represent a higher mystery The marriage of the second Adam with his Spouse which is taken out of his bloody side as the Apostle imports Eph. 5. Now there is the greatest inequality and disproportion between the parties Christ and sinners so that it would seem a desperate matter to bring two such distant and unequal natures to such a neer union as may cast a copy to all unions and relations of the creatures But He who at first made a kind of marriage between Heaven and Earth in the composure of man and joyned together an immortal spirit in such a bond of amity with corruptible dust hath found out the way to help this and make it â—easable And truly we may conceive the Lord was but making way for this greater mystery of the union of Christ with us when he joyned the breath of Heaven with the dust of the earth in this he gave some representation of another more mysterious conjunction Now the way that the wisdome and love of God hath found out to bring about this marriage is this Because there was such an infinite distance between the only begotten Son of God who is the expresse character of his Image and the brightness of his Glory and Us sinful mortal creatures whose foundation is in the dust therefore it pleased the Father out of His good-will to the match To send his Son down among men and the Son out of his love to take on our flâ—sh and so fill up that distance with his low condescendence to be partaker of flesh and blood with the children And now what the Lord spoke of man fallen in a holy kind of irony or mock Behold he is become as one of us that men may truly say of the Son of God not fallen down from Heaven but come down willingly Lo he is become as one of us like us in all things except sin which hath made us unlike our selves This bond of union you have in the vers 3. Christ so infinitly above sinners and higher then the Heavens coming down so low to be as like sinners as might be or could be profitable for us in the liâ—eness of sinful flesh c. But yet this bond is not neer enough that conjunction seemeth but general and infirm both because it is in some manner common to all mankind who shall not be all advanced to this priviledge By taking on our nature he cometh nearer to humane nature but not to some beyond others and besides the distance is not filled up this way because there is a great disproportion between that nature in Christ and in us In Him it is holy and undefiled and seperated from sin but in Us it is unclean and immersed into sin so that albeit he be nearer us as a man yet he is far distant and unlike us a holy perfect man Now what fellowship can be between light and darkness as Paul speaketh of the marriage of Christians with Idolaters much greater distance and disagreement is between Christ and us Therefore it seemeth that some of us must be changed and transformed But Him it may not be he cannot become liker us than by partaking of our flesh for if he had become a sinner indeed he would have become so like us that he could not help himself nor us either this would eclipse the glory and happiness of the marriage but in that he came as near as could be without disabling himâ—elf to make us happy and so he was contented to come in the place of sinners and take on their debt and answer to Gods Justice for it yea
greatest fear is death not so much because of it self but chiefly because of that eternity of unchangeable misery that naturally it transmitts them unto Now it is only Christian Religion possessing the heart that aâ—mes a man compleatly against the fear either of death it self or the consequents of it it giveth the most powerful consolation that not only overcometh the bitternesse and taketh out the sting of death but changeth the nature of it so far as to make it the matter of triumph and gloriation There is something here supposed the worst that can befall a Christian it is the death of a part of him and that the worst and ignoblest part only the body is dead because of sin Then that wâ—ich is opposed by way oâ— comfort to counterballance it is the life of his better and more noble part And besides we have the fountaâ—ns both of that death and this life mans sin the cause of bodily death Christs righteousnesse the fountain of spiritual life Of death many have had sweet meditations even among these that the light of the Word hath not shined upon and indeed they mâ—y make us ashamed who prosesse Christianity and so the hope of the resurrection from the dead that they have accounted it only true wisdom and sound Philosophy To meditat often on death and made it the very principal point of living well To be alwayes learning to die and have applyed their whole studies that way neglecting present things that are in the by have given themselves to search out some comfort against death or from death Yea some have so profited in this that they have accounted death the greatest good that can befall man and perswaded others to think so Now what may we think of our selves who scarce apprehend mortality especially considering that we have the true fountain of it revealed to us and the true nature and consequents of it All men must needs know that death is the most universal King in the world that it reigns over all ages sexes conditions nations and times though few be willing to entertain thoughts of it yet sooner or later they must be constrained to give it lodging upon their eye lids and suffer it to storm the very strongest tower the heart and baâ—â—er it down and break the strings of it having no way either to flee from it or resist it Now the consideration of the general inundation of death over all mankind anâ— the certain approâ—ching of it to every particular mans door hath made many serious thoughts among the wise men of the world But being destitute of this heavenly light that â—hineth to us they could not attain to the original of it but have conceived that it was a common tribute of nature and an universal Law imposed upon all mankind by nature having the same reason that other mâ—tations and changes among the creatures here below have and â—o have thought it no more strange thing then to see other things dissolved in their elements Now indeed seeing they could apprehend no other bitter ingredient in it it was no wonder that the wisest of them could not fear it but rather wait and expect it as a rest from their labours as the end of all their miseries But the Lord hath revealed unto us in his Word the true cause of it and so the true nature of it The true cause of it is sin sin entred into the world and death past upon all for that all have sinned Rom. 5.12 Man was created for another purpose and upon other conditions and a Law of perpetual life and eternal happinesse was past in his â—avours he abiding in the favour and obeying the will of Him that gave him life and being Now sin inteâ—posing and separating between man and God loosing that blessed knot of union and communion it was this other law that succeeded as a suitable recompence Thou shall die It is resolved in the Council of Heaven That the union of man shall be dissolved his soul and body separated in just recompence of the breaking the bond of union with God This is it that hath opened the sluce to let in an inundation of misery on mankind this was the just occasion of that righteous but terrible appointment It is appointed that all men once should die and after death cometh to Iudgment Heb. 9.27 That since the body had inticed the soul and suggested unto it such unnatural and rebellious motions of withdrawing from the blessed fountain of life to satisfie its pleasure the body should be under a sentence of deprivement and â—orfeitour of that great benefite and priviledge of life it had by the souls indwelling and condemned to return to its first base original the dust and to be made a feast of worms to lodge in the grave and be a subject of the greatest corruption and rottennesse because it became the instrument yea the incitement of the soul to sin against that God that had from Heaven breathed a spirit into it and exalted it above all the dust or clay in the world Now my beloved do we not get many remembrances of our sin Is not every day presenting our primitive departure from God our fiâ—st separation from the fountain of life by sin to our view and in such sad and woeful effects pointing out the hainousnesse of sin Do you not see mens bodies every day dissolved the tabernacle of earth taken down and the soul constrained to remove out of it But what influence hath it upon â—s what do the multiplied funeralls work upon us It may bâ— sorrow for our friends but little or no apprehension of our own mortality and base impression of sin that separats our souls from God Who is made sadly to reflect upon his original or to mind seriously that statute and appointment of Heaven in that day thou shalt die It is strange that all of us fear death and few are afraid of sin that carrieth death in its bosome That we are so unwilling to reâ—p corruption in our bodies and yet we â—re so earnest and lâ—borious in sowing to the flesh Be not deceived for you are dayly reaping what you have sowen And O that it were all the harvest but death is only the putting in of the sickle of vengeaâ—ce the first cut of it But O to think on what follows would certainly restrain men and cool them in their fervent pursuits after sin SERMON XXVIII Rom. 8.10 The body is dead because of sin but the Spirit is life because of righteousnesse THE sting of death is sin and the strength of sin is the Law saith our Apostle 1 Cor. 15.56 These two concur to make man mortal and these two are the bitter ingredients of death Sin procured it and the Law appointed it And God hath seen to the exâ—ct execution of that Law in all ages for what man liveth and shall not taste of death Two only eâ—caped the common lot Enoch and Elias for they pleased God and God took them
and murderer from the beginning and murdered man at first by lying to him you find the hook covered over with the varnished bâ—it of an imaginary life and happinesse satisfaction promised to the eye to the taste and to the mind and upon these inticements man bewitched and withdrawn from his God after these vain and empty shadows which when he catched hold upon he himself was caught and laid hold upon by the wrath of God by death and all the miseries before it or alter it Now here is the Mapp of the World for all that is in the world is but a larger volume of that same kind the lust of the eyes the lust of the flesh and the pride of life Albeit they have been known and found to be the notablest and grossest deceivers and every man after he hath spent his dayes in pursuit and labour for them he is constrained to acknowledge at length though too late that all that is in the world is but an imposture a delusion a dream and worse yet eveâ—y man hearkens after these same flatteries and lies that hath cast down so many wounded and made so many strong ones to fall by them every man trusts the world and his own flesh as if they were of good report and of known integrity and this is mens misery that no man will learn wisdom upon others expences upon the woâ—ul and tragical example of so many others but go on as confidently now after the discoverie of these deceivers as if this were the first time they had made such promises and used such fair words to men Have they not been these six thousand years almost deluding the world And have we not as many testimonies of their falshood as there hath been persons in all ages before us After Adam hath tasted of this tree of pleasure and found another fruit growing on it that is death should the posterity be so mad as to be medling still with the forbidden tree and therefore forbidden because destructive to our selves Know then and consider beloved in the Lord that you shall reap no other thing of all your labours and endeavours after the flesh all your toyling and perplexing cares all your excessive pains in the making provision for your lusts and caring for the body only you shall reap no other harvest of all but death and corruption Death you think that is a common lot and you cannot eschew it however nay but the death here meant is of another sort in respect of which you may call death life it is the everlasting destruction of the soul from the presence of God and the glory of his powerâ— it is the falling of that infinit weight of the wrath of the Lamb upon you in respect of which mountains and hills will be thought light and men would rather wish to be covered with them Rev. 6.16 Suppose now you could swim in a River of delights and pleasures which yet is given to none for truly upon a jâ—st reckoning it will be found that the anxiety and grief and bitteâ—nâ—sse that is inteâ—mingled with all earthly delights â—wallows up the sweetnesse of them yet it will but carry you down ere you be aware into the Seâ— oâ— deâ—th and destruction as the fish that swim and sport for a while in Iordan are carried down into the dead Sea of Sodom where they aâ—e presently suffocated and extinguished or as a Malefactor is carried through a pleasant Palace to the Gallows so men walk thâ—ough the delights of their flesh to their own endlesse torment and destruction Seing then my beloved that your sins and lusts which you are inclined and accustomed to will certainly kill you if you inteâ—tain them then nature it self would teach you the Law of self-defence To kill ere you be killed to kill sin eâ—e it kill you to mortifie the deeds and lusts of the body which aboâ—nd among you or they will certainly mortifie you that is make you die Now if self love could teach you this which the love of God cannot perswade you to yet it is well for being once led unto God and moved to change your course upon the fear and apprehension of the infinit danger that will ensue ceâ—tainly if you weâ—e but a little aâ—quainted with the sweetnesse of this life and goodnesse of your God you would find the power of the former aâ—gumenâ— Ã debito from debt and duty upon your spirit let this once lead you in to God and you will not want that which will constrain you to abide and never to depart from Him If you mortifie the deeds of the body you shall live as sin decayes you increase and grow as sins die your soulâ— live anâ— it shall be a sure pledge to you of that eternal life and though this be painful and laborious yet consider that it is but the cutting off of a rotten member that would corrupt the whole body and the want of it will never mâ—im or mâ—tilat the body for you shall live perâ—ectly when sin is perfectly expired and out of life and according aâ— sin is nearer expiring and nearer the grave your souls are neaâ—â—â— that endlesse life If this do not move us what can be said nâ—xt What shall he do more to his Vineyard SERMON XXXV Rom. 8.13 14. But if ye through the Spirit do mortifie the deeds of the body ye shall live Vers. 14. For as many as are led by the Spirit of God they are the sons of God THE life and being of many things consists in union separat them and they remain not the same or they losse their vertue It is much more thus in Christianity the power and life of it consists in the union of these things that God hâ—th conjoyned so that if any man pretend to one thing of it and neglect the other he hath really none of them and to hold to the subject in hand there are three things which joyned together in the hearts of Christians have a great deal of force the duty of a Christian and his reward and his dignity his worke and labour seems hard and unpleasant when considered alone but the reward sweetens it when it is joyntly believed his duty seems too high and his labour great yet the consideration of the real dignity he is advanced unto and priviledge he hath received will raise up the spirit to great and high attempts and to sustain great labours Mortification is the work and labour life eternal life is the reward following the Spirit is the Christians duty but to be the son of God that is his dignity Mortification sounds very harsh at first the hearts of men say It is a hard saying who can bear it And indeed I cannot deny but it is so to our corrupt nature and therefore so holden out in Scripture the words chosen to press it express much pain and pains much torment and labour it is not so easie and trivial a business to forsake sin or subdue it as many think
shall we be It is high time indeed to pretend to this to be a son or a daughter of God it s a higher word then if a man could deduce his genealogy from an interrupted line of a thousand Kings and Princes there is more honour true honour in it and more profit too that which enriches the poorest and eâ—nobles the basest inconceivably beyond â—ll the imaginary degrees of men Now my beloved this is the great design of the Gospel to bestow this incomparable priviledge upon you to become the Sons of God But it is sad to think how many souls scarce think upon it and how many delude themselves in it but consider that as many as are the Sons of God are led by the Spirit of God they have gotten a new leader and guider other then their own fancy or humour which once they followed in the ignorance of their hearts It is lamentable to conceive how the most part of us are acted and driven and carried head-long rather then gently led by our own carnal and corrupt inclinations men pretending to Christianity yet hurried away with every self-pleasing object as if they were not Masters of themselves furiously agitated by violent lusts miscarried continually against the very dictates of their own reason and conscience And I fear there iâ— too much of these even in those who have more reason to assume this honourable title of Son ship I know not how we are exceedingly addicted to self-pleasing in everything whatsoever our â—ancy or inclination suggest to us that we must do without more bands if it be not directly sinful whatsoever we apprehend that we must venâ— and speak it out though to little or no edâ—fication like that oâ— Solomon We deny our hearts nothing they desire except the grossâ—esse of it restrain us Now certainly if we knew what we are called to who are the Sons of God we could not but disingage more with our selves even in lawful things and give over the conduct oâ— our hearts and wayes to the Spirit of our Father whom we may be perswaded of that he will lead us in the wayes of pleasantnesse and peace Now the special and peculiar operations of the Spirit are expressed in the following words There are some workings of the Spirit of God that are but introductory and subservient to more excellent works and therefore they are transient not appointed to continue long for they are not his great intendment of this kind are these terrible representations of sin and wrath of the Justice of God which puts the soul in a fear a trembling fear and while such a soul is kept within the apprehension of sin and judgment it s shut up as it were in bondage Now though it be true that in the conversion of a sinner there is alwayes something of this in more or lesse degrees yet because this is not the gâ—eat design of the Gospel to put men in fear but rather to give them confidence nor the great intendment of God in the dispensation of the Law To bring a soul in bondage under terror but rather by the Gospel to free them from that bondage therefore he hath reason to expresse it thus ye have not received the Spirit of bondage again to fear c. But there are other operations of the Spirit which are chiefly intended and principally bestowed as the great gift of our Father to expresse his bounty and goodnesse towards us and from these he is called the Spirit of Adoption and the Spirit of Intercession The Spirit of Adoption not only in regard of that witness-bearing and testification to our consciences of Gods love and â—avour and our interest in it as in the next vers but also in regard of that child-like disposition of reverence and love and respect that he begets in our hearts towards God as our Father and â—rom both these flowes this next working â—rying Abba Father aiding and assisting us in presenâ—ing our necessities to our Father making this the continued vent of the heart in all extremitieâ— to pour out all that burthens us in our Fathers bosom and this giveâ— marvelous ease to the heart and releases it from the bondage of carefulnâ—sse and anxiety which it may be subject to after the soul is delivered from the â—ear and bondage of wrath Let us speak then to these in order the first working of the spiritâ— to put a mâ—n in feâ—r of himself and such a fear as mightily straitenâ— and embondages the soul of man and this though in it self it be neither so pleasant nor excellent as to make it come under the notion of any gift from God it having rather the nature of a torment and punishment and being some sparkle of Hell already kindled in the Conscience yet hath made it beautiful and seasonable in its use and end because he makes it to usher-in the pleasant and refreshing sight of a Saviour and the report of Gods love to the World in Him It is true all men are in bondage to sin and Satan and shut up in the darknesse of ignorance and unbelief and bound in the setters of their own lusts which are as the chains that are put about malefactors before they go to prison He that commits sin is a servant of sin Joh. 8.34 And to be a servant of sin is slavery under the most cruel tyrant all these things are yet how few souls do apprehend it seriously or are weary of their prison how few groan to be delivered nay the most part account it only liberty To hate true delivery as bondage But some there are whose eyes the Spirit of God openâ— and lets them see their bondage and slavery and how they are concluded under the most heavy and weighty sentence that ever was pronounced The curse and wrath of the everliving God that there is no way to flie from it or escape it for any thing they can do or know Now indeed this serious discovery cannot choose but make the heart of a man to tremble as David my heart trembles because of thy Iudgments and I am afraid of thee Pâ—al 119.120 Such a serious representation will make the sâ—outest and proudest heart to fall down and â—aint for â—ear of that infinit intollerable weight of deserved wrath and then the soul is in a sensible bondage that before was in a real but insensible bondage then it s invironed about with bitter accusations with dreadful challenges then the Law of God arrests and confines the soul within the bounds of its own accusing Conscience and thiâ— is some previous â—epresâ—ntation â—f that eternal â—mpâ—isonment and banishment â—â—om the pressence oâ— God albeâ—â—t many of you are free from this â—ear and enjoy a kind oâ— liberty to â—erve your own lusts and are not sensiâ—le oâ— any thraldom oâ— your spirits yet certainly the Lord will sometime arrest you anâ— bâ—ing you to this spiritual bondage when he shall make the inâ—qâ—â—ties oâ— your heels encompasse you about and the curâ—es
is the gâ—eatest fool in the world that would on that account venture on satisfaction to his lusts for though it be true that he be not in danger of eternal wrath yet he may find so much present wâ—ath in his conscience as may make him think it was a â—oolish bargain he may lose so much of the sweetnesse of the peace and joy of God as all the pleasures oâ— sin cannot compense Theâ—efore to the end that yâ—u whose souls aâ—e once pacified by the blood of Christ and composed by his word of promise may enjoy that constant rest and tranquility as not to be enthralled agâ—â—n to your old fears and terrours I would advise and recommend to you these two things one is that ye would be much in the studie of that allowance which the promises of Christ affords be much in the serious apprehension of the Gospel and certainly your doubts and feares would evainish at one puff of such a rooted and established meditation Think what you are called to not to fear again but to love rather and honour him as a Father and then take heed to walk suitably and preserve your seal of adoption unbâ—otted unrusted you would study so to walk as you may not cast dirt upon it or open any gap in the conscience for the re-entry of these hellish-like fears and dreadâ—ul apprehensions of God Câ—rtainly â—ts impossible to preserve the Spirit in freedom if a man be not watchfull against sin and corruption David prayes re-establish me with thy free Spirit as if his spirit had been abased embondaged and enthraled by the power of that corruption If you would have your spirits kept free from the â—ear of wrath study to keep them free from the power of sin for that is but a fâ—uit of this and it s most suitable that the soul that cares not to be in bondage to sinful lusts should by the righteousnesse of God tempered with love and wisdom be brought under the bondage he would not that is oâ—â—ear and terrour â—or by this means the Lord makes him know how evil the first is by the bitternesse of the second It is usual on such a Scripture as this to propound many questions and debate many practical cases as whether a soul after believing can be under legal bondage and wherein these dâ—ffer the bondage oâ— a soul after believing and in it fiâ—st conversion And how far that bondage oâ— fear is preparatory to faith and many such like but I choose rather to hold forth the simple and naked truth for your edification then put you upon or intertain you in such needlesse janglings and contentions All I desire to say to a soul in bondage is to exhort him to come to the Redeemer and to consider that his case calls and cryes for a delivery Come I say and he shall find rest and liberty to his soul. All I would say to souls delivered from this bondage is to request and beseech them to live in a holy fear of sin and jealousie over themselves that so they may not be readily brought under the bondage of the fear of wrath again Perfect love casts out the fear of hell but perfect love bâ—ings in the fear of sin Ye that love the Lord hate ill and if ye hate it ye will fear it in this state of infirmity and weaknesse wherein we are And if at any time ye through negligence and carelessness of walking lose the comfortable evidence oâ— the Fathers love and be reduced again to your old prison oâ— legal terrour do not despair for that do not think that such a thing could not beâ—all a child of God and from that ground do not raze former foundations for the Scriptures saith not that whosoever believes once in Christ and receives the Spirit of Adoption cannot fear again â—or we see it otherwise in David in Heman in Iob c. all holy Saints but the Scripture saith ye have not received the spirit of bondage for that end to fear again it is not the allowance of your Father your allowance is better and larger if you knew it and did not sit below it Now the great giâ—t and large allowance of our Father is expressed in the next words but ye have received the Spirit of Adoption c. Which Spirit of Adoption is a Spirit of Intercession to make us cry to God as our Father These are two gifts Adoption or the priviledge of Sons and the Spirit of Adoption revealing the love and mercy of God to the heart and framing it to a soul-like disposition compare the two states together and its a marvelous change a Rebel condemned and then pardoned and then adopted to be a Son of God a sinner under bondage a bound slave to sin and Satâ—n not only freed from that intollerable bondage but advanced to this liberty to be made a Son of God this will be the continued wonder of eternity and that whereabout the song oâ— Angels and Saints will be accursed rebels expecting nothing but present death sinners arraigned and sentenced beâ—ore his Tribunal and already tasting Hell in their Consciences and in fear of eternal perishing not only to be delivered from all that but to be dignified with this priviledge to be the Sons of God to be taken from the Gibbit to be Crowned that is the great myâ—tery of wisdom and grace revealed in the Gospel the proclaiming whereof will be the joynt labour of all the innumerable companies above for all eternity Now if you ask how this estâ—te is attainable Himself tells us Iohn 1.12 As many as believed or received him to them he gave the priviledge to be the Sons of God The way is made plain and easie Christ the Son of God the natural and eternal Son of God became the son of man to facilitate this he hath taken on the burden of mans sin the chastisement of our peace and so of the glorious Son of God he became like the wretched and accursed sons of men and thereâ—ore God hath proclaimed in the Gospel not only an immunity and freedom from wrath to all that in the sense of their own misery cordially receive him as he is offered but the unspeakable priviledge of Sonship and Adoption for his sake who became our elder brother Gal. 4.4 5. Men that want children use to supply their want by adopting some beloved friend in the place of a son and this is a kind of supply oâ— nature for the comfort of them that want But it is strange that God having a Son so glorious the very character of his Person and brightnesse of his glory in whom he delighted â—rom eternity strange I say that he should in a manner losse and give away his only begotten Son that he might by his means adopt others poor despicable creatures yea rebellious to be his sons and daughters Certainly this is an act infinitly transcending nature such an act that hath an unsearchable mystery in it into which Angels desire to look
of Adoption I conceive to be threefold beside that of Intercession expressed in the vers The first work of the Spirit of Adoption that wherein a Fathers affection seems to break first from under ground is â—he revealing to the heart the love and mercy of God to sinners I do not say to such a soul in particular for that application is neither first nor universal But herein the Spirit of Adoption first appears from under the cloud of â—ear and this is the first opening oâ— the prison of bondage wherein a soul was shut when the plain way of reconciliation to God in Christ and delivery from the bondage of sin and wrath is holden out when such a word as this comes into the soul and is received with some gladnesse God so loved the world that he gave his Son c. This is a true and faithful saying c. Come ye that labour and weary and I will give rest to your souls When a soul is made to hear the gâ—ad tidings of liberty preached to captives of lighâ— to the blind of joy to the heavy in spirit of life to the dead though he cannot come that length as to see his own pâ—â—ticular interest yet the very receiving affectionatly and greedily such a general report as good and true gives some ease and relaxation to the heart To see delivery possible is some door of hope to a desperat sinner but to see it and espy more then a possibility even great probability though he cannot reach a certainty â—hat will be as the breaking open of a window of light in a dark dungeon it will be as the taking off oâ— some of the hardest fetters and the worst chains which makes a man almost to think himself at liberty Now this is the great office of the Spirit of the Father to beget in us good thoughts of Him to incline us to charitable and favourable construction of Him and make us ready to think well of Him to beget a good understanding between us and Him and correct our jealous misapprehensions of Him for certainly we are naturally suspitious of God that he deals not in sad earnest with us when ever we see the hight of our provocation and weight of deserved indignation we think him like our selves and can hardly receive without suspition the Gospel that layes open his love in Christ to the world Now this is the Spirits woâ—k to make us entertain that hoâ—ourable thought of God that he is most inclinable to pardon sinners and that his mercy is infinitly above mans sin and that it is no prejudice to His Holiness or Justice and to apprehend seriously a constant reality and solid truth in the promises of the Gospel and so to convince a soul of righteousnesse Joh. 18. that there is a way of justifying a sinner and ungodly person without wrong to Gods righteousnesse and this being well pondered in the heart and received in love the great businesse is done after that particular application is more easie of which I shall not speak now because occasion will be given in the next vers about the Spirits witnessing with our spirits which is another of the Spirits workings only I say this that which makes this so difficult is a defect in the fiâ—st but the common principles of the Gospel are not really and so seriously apprehended because many souls do not put to their seal to witnesse to the promises and truth oâ— it therefore the Lord often denies this seal anâ— witnesse to our comfort It is certainly a preposterous way Sâ—tan puts souls upon first to get such a testimony from the Spirit before they labour to get such a testimony to Christ and eccho or answer in their hearts to his word this way it seems shortest for it would leap into the greater liberty at the first hand but certainly its farthest about because its impossible for souls to leap immediatly out of bondage to assurance without some middle step they cannot passe thus from extreams to extreams without going through the middle stâ—te of receiving Christ and laying his word up in the heart and therefore it proves the way furthest about because when souls have long wearied themselves they must at length turn in hither But there is another working of the Spirit I wish you were acquaint with as the first work is to beget a suitable apprehension of Gods mind and heart towards sinners so the next is to beget a suitable disposition in our hearts towards God as a Father The first apprehends his love the next reflects it back again with the heart of a sinner to Him The Spirit first brings the report of the love and grace of God to us and then he carries the love and respect of the heart up to God You know how God complains in Mâ—lachi If I be a Father where is my fear and honour â—or these are the only fitting qualifications of Children such a reverent respective observance of our Heavenly Father such affectionat and humble carriage towards him as becometh both His Majesty and His Love as these are tempered one with another in Him his Love not abasing his Majesty and his Majesty not diminishing his Love So we ought to carry as reverence and confidence fear and love may be contempered one with another so as we may neither forget his infinit greatnesse nor doubt of his unspeakable love and this inward disposition ingraven on the heart will be the principle of willing and ready obedience it will in some measure be our meat and drink to do our Fathers will for Christ gave us an example how we should carry towards him How humble and obedient was he though his only begotten Son SERMON XXXIX Rom. 8.15 Whereby we cry Abba Father AS there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinneâ—s such as to make them the sons of God who were the children of the Devil and heirs of a kingdom who were heirs of wrath so there is a depth of wisdom in the Lords allowance and manner of dispensing his love and grace in this life for though the love be wonderful that we should be called the sons of God yet as that Apostle speaks It doth not yet so clearly appear what we shall be by what we are 1 Joh. 3.1 Our present condition is so unlike such a state and dignity and our enjoyments so unsuitable to our rights and pâ—iviledges that it would not appear by the mean low and indigent state we are now into that we have so great and glorious a Father How many infiâ—mities are we compassed about with How many wants are we pressed withall our necessitiâ—s aâ—e infinit and our enjoyments no wayes proportioned to our necessities Notwithstanding even in this the love and wisdom oâ— our Heavenly Father shews it self and oftentimes more gloriously in the theatre of mens weaknesse infirmities and wants then they could appear in the absolute and total exemption
up and down with every wind its double-minded Now one way then another now in one mind and shortly changed and indeed the soul is like the Sea capable of the least or greatest commotion Iam. 1.6 7 8. I know not any thing that will either fix your hearts from wandring in Prayer or establish your hearts from trouble and disquiet after it nothing that will so exonor and ease your spirits of care as this To lay hold on God as All-sufficient and lay that constraint on your hearts to wait on him and his pleasurâ— to cast your souls on his promises that are so full and so free and abide there as at your Anchor-hold in all the vicissiâ—udes and changes of outward or inward things In spiritual things that concerns your salvation that which is absolutely necessary you may take the boldnesses to be absolute in it and as Iob though he should slay me yet will I trust in thee and as Iacob I will not let thee go till thou blesse me But either in outward things that have some usefulness in them but are not alwayes fittest for our chiefest good or in the degrees of spiritual gifts and measures of graces the Lord calls us without anxiety to pour out our hearts in them unto him but withall we would do it with submission to his pleasure because he knows best what is best for us In these we are not bound to be confident to receive the particular we ask but rather our confidence should pitch upon his good-will and favour that he will certainly deny nothing that himself knows is good for us And so in these we should absolutely cast our self without caâ—efulnesse upon his loving and fatherly providence and resign our selveâ— to him to be disposed 〈◊〉 in them as he sees convenient There is sometimes too much limitation of God and peremptoriness used with him in such things in which his wisdom craves a latitude both in publick and privat matters even as mens affections and interests are ingaged but ordinarily it s attended and followed with shame and disappointment in the end and there is on the other hand intollerable remisseness and slacknesse in many in pressing even the weightiest petitions of salvation mortification c. which certainly ariseth from the diffidence and unbelief of the heart and the want of that rooted perswasion both of the incomparable necessity and worth of the things themselves and of his willingnesse and engagement to bestow them The word is doubled here Abba Father the Syriack and Greek word signifying one thing expressing the tender affection and love of God towards them that come to him He that cometh to God must believe that he is and that he is a rewarder of them that seek him deligently so he that cometh to God must believe that he hath the bowels and compassion of a Father and will be more easily inclined with our importunat cryes then the fathers of our flesh he may suffer his children to cry long but it is not because he will not hear but because he would hear them longer and delights to hear their crâ— oftener If he delay it s his wisdom to appretiat and endear his mercies to us and to teach us to presse our petitions and sue for an answer Besides this is much for our comfort that from whomsoever and whatsoever corner in the world prayers come up to him they cannot want acceptance All Languages all Countreys all Places are sanctified by Jesus Christ that whosoever calls upon the Name of the Lord from the ends of the earth shall be saved And truly it is sweet meditation to think that from the ends of the earth the cryes of souls are heard and that the ends is as near Heaven as the middle and a Wildernesse as near as a Paradise that though we understand not one another yet we have one loving and living Father that understands all our meanings and so the different Languages and Dialects of the members of this body make no confusion in Heaven but meet together in his heart and affection and are one perfume one incense sent up from the whole Catholick Church which here is scattered on the earth O that the Lord would perswade us to cry this way to our Father in all our necessities FINIS
God Isai. 66.2 Pâ—al 51.17 For the truth is God never begins to be pleasant and lovely to a soul till it begin to fall out of love with it self and grow loathsome in its own eyes Therefore you may conclude this of your selves That with many of you God is not well pleaseâ— although you be all baptized unto Christ and do all eat of that same spiritual meat and drink of that same spiritual drink though you have all Church-priviledges yet with many of you God is not well pleased as 1 Cor. 10.2 3 4 5. not only because these works of the flesh that are directly opposite to his known will such as fornication murmuring grudging at Gods dispensation cursing and swearing lying drunkenness anger malice striâ—e variance and such like abound as much among you as that old people But even these of you that may be free from gross opposition to his holy will your nature hath the seed of all that enmity and you act enmity in a more covered way you are so well pleased with your selves your chief study is to please men you have not given your selves to this study To conform your selves to the pleasure of God therefore know your dreadful condition you cannot please God without whose favour and pleasure you cannot but be eternally displeased and tormented in your selves Certainly though now you please your selves yet the day shâ—ll come that you shall be contrary to your selves and all to you as it is spoken as a punishment of the Iews 1 Thess 2 15. and theâ—e are some earnest of it in this life many wicked persons aâ—e set contrary to themselveâ— and all to them they are like Esau their hand against all and all mens hand against them yea their own consciences continually vexing them this is a fruit of that â—â—ndamental discord and enmity between men and God and if you find it not now you shall find it hereafter But as for you that are in Jesus Christ who being displeased with your selves have flâ—d in to the well-beloved in whom the Father is well pleased to escape Gods displeasure I say unto such your persons God is well pleased with in Christ and this shall make way and place for acceptance to your weak and imperfect performances this is the ground of your peace and acceptance and you would take it so and it shall yeeld you much peace when you cannot be pleased with your selves But I would charge that upon you that as you by believing are well pleased with Christ so you would henceforth study to walk worthy of your Lord into all well-pleasing being fruitful in every good work and increasing in the knowledge of God Col. 1 10. This is that to which you are called to such a work as may please him to conform your selves even to His pleasure and will If you love him you cannot but fashion your selves so as he may be pleased O how exact and observant is love of that which may ingratiat it fell in the beloveds favour It is the most studious thing to please and most afraid of displeasing Eneâ—h had a large and honourable testimony as ever was given to man that he pleased God Heb. 11.5 I beseech you be ambitious of this after a holy manner labour to know his will and that for this end that you may approve it and prove it that you may do that good and acceptable will of God let his pleasure be your rule your law to which all within you may conform it self Though you cannot attain an exact correspondence with his pleasure but in many things you will offend yet certainly this will be the resolved study of your hearts how to please him and in aâ— far as you cannot please him you will be displeased with your selves But then I would advise you in as far as you are displeased with your selves for not pleasing God be as much well pleased with Christ the pleasing-sacrifice and atonement and this shall please God as much as your obedience could do or your disobedience can displease him To Him be praise and glory SERMON XXIII Rom. 8.9 But ye are not in the flesh but in the spirit if so be that the Spirit of God dwell in you Now if any man c. APplication is the very life of the Word at least it is a necessary condition for the living operation of it the application of the Word to the hearts of hearers by Preaching and the application of your hearts again to the Word by meditation these two meeting together and striking one upon another will yeeld fire Paul speaks of a right dividing of the word of truth 2 Tim. 2.13 not that ordinary way of cutting it all in parcells and dismembering it by manifold divisions which I judge makes it loss much of its vertue which consists in union though some have pleasure in it and think it profitable yet I do not see that this was the Apostolick way that either they preached it themselves or recommended it to others but rather he means the real distribution of the food of souls unto their various conditions as it is the duty of a Steward to be both faithful and wise in that to give every one their own portion And as it is the Pastors duty thus to distribute the Word of God unto you so it is your part to apply it home to your selves without which application the former division of the Word aright will not seed your souls If every man act not the Pastor to his own heart it cannot profit Now indeed the right application of the Word to souls is the difficultest part of Preaching and it is the hardest point of hearing in which there needs both much affection and much direction the one to be serious and earnest in it the other to be wise and prudent in it without suitable affection it will not passe into the substance of the soul to feed it no more then the stomack can digest meat that wants convenient heat and without discretion and wisdom to choose our own portion it will not yeeld convenient food but increase humours and superfluities or distemper our spirits That which I look at in these words is the discretion and prudence of this wise Steward in Gods House after he hath represented the wretched and woful estate of them that are in the flesh how their natures cannot but act enmity against God how their end is death and destruction he subjoyns in due season a suitable encouragement to believers you are not in the flesh c. Because there is no man so sensible of that corruption that dwells within as he that is in part renewed as pain to a healthful body is most sensible and as the abundance of light makes a larger discovery of what is disordered and defiled in the house therefore such upon the hearing of the accursed estate of men in nature of their natural rebellion against God and Gods displeasure against them they are most ready I say