Sonne in the likenesse of sinful flesh and for sinne condemned sin in the flesh Ver. 4. That the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit CHAP. I. Containeth an Explication of the Text in its dependance and manner of laying down with three special Observations giving further light to the words and with the four great truths of Doctrine three of them expressed and the fourth implyed in the cohaerence SECT 1. THe whole Chapter is the Conclusion The dependance of the words on the former part of the Epistle Their scope is comfort of the large treatise and disputation of the holy Apostle Paul writing to the Romans concerning the Justification and Sanctification of believers in Jesus Christ The Apostle drawes up all that he had delivered in this Epistle for the practice of the Saints and especially for their consolation against all sorts of evils that may befal them in this present Two evils sinne and affliction world Now because there are two sorts of evils which assault their faith and that sorely and dangerously which are the sense of the remainders of sin within them and the manifold afflictions tribulations and temptations that befal them from without two evils sinne and the Crosse sin that dwells in them and the Comfort in Christ to believers against both Cross that attends them from abroad The Apostle against both these doth exceedingly comfort all believers And this he doth not without cause They that believe in Christ do they not finde sinful corruption working in them and is it not as a law in their members doth it not sometimes carry them away captives and is it not alwayes averse and adverse to their holy inclinations unto and delight in the law of the Lord Paul in his own person sets out the estate of a believer to be such in the latter end of the seventh chapter If this be the estate of those that believe and that have in them the beginnings of grace and sanctification How can they be comforted for is not sin to be regarded is not sin the more grievous the more good and gracious God is to them and ought it not so to be do not their souls hate sin the more and are therefore the more troubled because such corruptions stir in them and break forth against God the Apostle grants it all but for full consolation sets Jesus Christ against this evil of sin and asserts that their sins shall not condemn them There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit This is haâ—dled from the first verse to the middle of the seventeenth verse For the second evil true believers are subject to persecutions to afflictions before and above any others they are the 〈◊〉 of contradiction the very strife of tongues how then shall they have comfort Where is the gaine of godlinesse The Apostle saith there is this certaine truth full of Consolation that all afflictions that can befal the believer are so farre from prejudicing his salvation that they promote and assure unto him his greater glory in verse 17. and this argument is continued unto the 31. verse And then in the 31. verse to the end the Apostle breaks out into a triumph of faith over both evil sin and affliction over all that may stand in the way of their comfort not leaving until he hath raised them together with himself in despight of all adverse things to the height of one more than a Conquerour and to the glorying of one that is fully assured In the words of these two verses The The dependance of the words on the former verses To them that are in Christ comfort against the evil of sin proposition for comfort against the sense of sin laid down in the first verse is proved and demonstrated and the meaning of the probation of that proposition given in the second verse is also in these words cleared There is no condemnation to them that are in Christ Jesus That 's the proposition whereof these words in verse 3 4. give the full demonstration and 't is this In Jesus Christ their sins are condemned and the righteousnesse of the Law which is the strength of sin is fulfilled What condemnation can there be where sin is condemned and where all righteousnesse is fulfilled and this is the true case of all that are in Christ besides they are under another law even the command of the Spirit of Jesus Christ after whom they walk and who from Christ is in them lawing of them So that they who are in Christ Jesus are not onely under another Law but the Spirit of life which is in Christ Jesus and from him a their Head and as the second Adam is in them as a Law even the Law of the Spirit of life which delivers them from the Law of sin and death this is the summe of the second verse what is this law of the Spirit It is the Spirit of grace and What is the Law of the Spirit What is the Law of sin holinesse dwelling in us by the Word of the Gospel which hath in us the power and force of a Law What is the Law of sin and death It is the deadly power of sin which hath in all men by nature the strength of a Law to command and commanding reigns through the strength of the holy Law of God unto death or condemnation Now â— observe how the third and fourth verses clear up this nothing but the living spiritual law of the Spirit which is in Christ Jesus can give a sinner an Apostle a Paul deliverance from the power of sin and death but this can this Law of the Spirit of life hath delivered me This is thus made out The Law of God could not do it for that doth not give this Spirit but the Gospel onely can do it because the Gospel giveth the Spirit the Spirit of life which sets free from the Law and power of sin and death This is the dependance of these verses upon the former SECT 2. The words are the summe of the Gospel The manner of laying down the Doctrine of the Gospel here 1. By prevention of an objection Object Might not the Law deliver a sinner explaining the great mystery of salvation which God himself first preached in Paradise to our first Parents miserably fallen which the holy Apostle openeth in this manner He layeth it down first by prevention of an Objection and then by reckoning up the causes of salvation and lastly by re-assuming the description of the persons that have their part therein The Objection is this How doth the Law of the Spirit alone deliver the sinner might not the holy Law of God deliver from sin and death Answ The Law cannot deliver The deliverance of a sinner from sinne and Answ It is the thing impossible to the Law from the damnation of sinne
Law might be fulfilled in us In the Law there is the righteousnesse of the commands and the righteous just damnatory sentence of threatnings against the transgressors of those holy commands Now God sent his Sonne and held the fore-mentioned course in laying our sinnes upon him that the whole righteousnesse which the Law requireth of us might be fulfilled in us who are in Christ by faith whiles by Jesus Christ it is fulfilled for us and for our sakes in our roome and stead and so the Law is while fulfilled for us fulfilled in us who are in Christ by faith And then secondly the holinesse and righteousnesse of the precepts is fulfilled in us whiles by this faith which unites us to Christ receiveth his Spirit draweth from Christ sanctifying grace and purifieth the heart a new obedience in all uprightnesse and integrity respecting the whole Law is begun and more and more encreaseth in us in this life is of that growing nature that it will go forwards hold on fight out its way persevere and overcome and at last be perfected in glory thus the righteousnesse of the Law is in us by faith Christs righteousnesse in obedience and sufferings for us reckoned to us as ours and by the same faith holinesse in truth begunne and growing up to perfection in us See here the Gospel fights not against the Law as the Law is not against the Gospel The Gospel acquits those whom the Law pronounceth guilty but not as considered nakedly in their guilt that were against the Jus the right of the Law but by the intervening of and the guilty considered in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price and satisfaction of the Sonne of God and this is agreeable to the jus the right of the Law The Gospel sets them free from condemnation notwithstanding their sinnes because it brings in God condemning their sinnes in the flesh of his Sonne and the Sonne bearing the condemnation of sinne laid on him of God in his own flesh The Gospel while it acquits from the Law purifieth the sinner and gives him an heart and power to judge himself to love the holinesse and righteousnesse which the Law requireth and in this work upholds him with delight in the inward man till holiness be perfected So the Gospel fulfills the Law every way in Christ and in us fulfills the righteousness of the Law for us and in us and while for us in us 6. The person applying and the manner of application of this salvation even the Spirit the Spirit of Jesus Christ who in all those that are delivered from condemnation by Jesus Christ is uniting them to Christ and regenerating and sanctifying them This Spirit sets himself up in the throne and pulls the flesh out of the throne and he reignes in them and orders their lives This person even the holy Ghost and his work making this salvation to come home with saving efficacy is mentioned implyedly in these words In us who walk not after the flesh but after the Spirit Thus the Apostle hath set out lively the second great Doctrine The third is a description of those for The third whom God sent his Sonne to become flesh to condemn their sin in his flesh and to fulfill the righteousness of the Law in them these persons are plainly and lively described thus they are those who walk not after the flesh but after the Spirit They are known by their walks that is by the tenour and course of their lives in which they deliberately set themselves with continuance and progress which course of life is framed after the guidance and rule not of the flesh that is of their corrupted nature but of the Spirit that is the Spirit of Christ which by the Word ingraffed in them dwells in them and orders their conversation 4. We have also a fourth point of excellent worth for the comfort of sin-burdened and mortified souls which the word of connexion for leadeth us unto There is no condemnation to them that are in Christ though there be much sin in them for the Spirit of life in Christ Jesus and from him coming into them is as a Law that hath delivered them from the Law of sin and so from the Law of death and all this is most evident for in Christ their sins are condemned and they justified and sanctified for see they as men set at liberty do walk after the Spirit and not after the flesh This then is the precious truth which lyeth in the coherence concerning the riches of their assurance and consolation who are in Jesus Christ The sins of those that walk after the Spâ—râ—t shall never be to their condemnation neither shall hinder from them the benefit of all the salvation that cometh by Christ nor â—et ought they in the least kind to hinder their full assurance their comfortable walking in their obedience their constant combating against the flesh nor their full dedition to the Law of the Spirit of life as to that which will give them full deliverance from the Law of sinne and death CHAP. II Containing the first great truth which is this that there is no salvation for any man by the Law or by any other means save onely by Jesus Christ. SECT 1. Having drawn up four choice truths of saving knowledge absolutely necessary to everlasting blessedness and sound comfort compactly delivered by the holy Apostle in this portion of Scripture I 1. Doct. No salvation but by Christ Gal. 3. 21 22. come now to handle those four truths at large the first of them is this There is no salvation for any man by the Law or by any other meanes whatsoever but onely by Jesus Christ. If there had been a Law given which could have given life Verily righteousnesse should have been by the Law but the Scripture hath concluded all under sinne saith this Apostle that the promise of faith of Jesus Christ might be given to them that beleeve These are opposite the Law and the Promise the concluding of all under sin and the giving of life and righteousness the faith of Jesus Christ whereby we believe and the works of the Law the giving of the promise which is a reward reckoned of grace to him that believeth Rom. 4. 3 4 5 and the paying of a debt which is a reward to him that worketh If then the Law could save there had been no need of the Promise the Promise were in vain nevertheless the Law is not against the Promise but it shuts all men up to the Promise where life and righteousness is alone to be had by believing in Iesus Christ But may there not be found some other name besides or together with Iesus Christ by which a sinner may be saved for answer hear the Apostle Peter as the mouth all the rest of the Apostles saâ—ing to all men and to all the people oâ— Israel Jesus Christ Acts 4. 10 11 12 of Nazareth whom ye crucified whom God raised from the dead
called the spirit of errour and envy the spirit of envy and the wisdome of the the world is called the spirit of the world because of this force appearing in it acting of it which force cometh from the energy or effectual working of the Divel who is an evil Angel a spirit indeed But besides these spirits there is the 1 Cor. 2. 10 12. Spirit of God considered as set in opposition to the spirit of man and of the world this is the spirit spoken of in this Doctrine yet one that hath not this Spirit of God as the Spirit of grace may have the Spirit of God in some lesser and lower workings and presence he may have some excellent gifts of the Spirit of God as for instance he may have the Spirit of government as King Saul had he may have the extraordinary gifts of the Spirit gifting him with faith of miracles Mat. 7. 21. 1 Cor. 12. with tongues with prophesie or with wisdome and the like he may have the ordinary gifts of the Spirit such are all ministerial gifts he may have the common graces of the Spirit as general illumination convictions faith historical and temporary and thereupon tasts of the good Word of God the Word of the Gospel and of the powers of the world to come and many fruits arising from thence insomuch that by falling away willingly and sinning against such grace he may resist the Holy Ghost and may runne so high in this way to commit the sinne against the Holy Ghost that unpardonable sinne that sinne unto death he Heb. 6. 3 4. 10. 26 29. may have the spirit of bondage which is a good work but not enough to life and salvation It is the work of the Law accompanied with the Spirit quickning that part of Gods Word upon the soul and working lively and powerfully in the Ministery thereof Now the work of grace is above all this and the Christian in respect of this renewing and sanctifying work of the Spirit is more excellent than any other however otherwise qualified Pharaoh admiring in Joseph the work of the Spirit as the Spirit of prophesie and of the interpretation of dreams said of him Can we finde such a man as this is a man in Gen. 41. 38 whom the Spirit of God is but much more worthily may these words be applied to the regenerate and sanctified by faith which is in Jesus Christ which makes them workers of righteousnesse and no more workers of iniquity which is that good work which he that hath begun in Phil. 1. 6. any will not cease nor fail to perfect it till the day of Christ SECT 11. The Vse of Exhortation in the first branch of it Therefore let the Exhortation take place with you both to seek the Spirit and Use 2. Exhortation to seek the Spirit The way and means to receive the holy Ghost in ten directions to be rightly ordered towards him when you have him 1. Attend the way and means whereby you may receive the Holy Ghost Seek the sense and comfort of the gracious presence and the lively working of the Spirit of Sanctification and Adoption for this purpose these are choice directions First Come out from the world and give thy self up to the Word The world cannot receive the Spirit thou art among and of the world by nature Come out from among them touch not the unclean thing come out from the worlds lusts the worlds vanities and pomps the worlds traditions the worlds Idols and superstitions the Religions and Devotions as ever thou wouldest have God to receive thee into fellowship with Jesus Christ his Sonne through the communion or communication of his Spirit say of all these What have I to do any more with you the Spirit is the holy Spirit the world and the things of the world are the unclean thing The word is the vehicle the Chariot of the Spirit he spake by the Prophets and Apostles and he for ever works in and by their doctrine By the Word engrafted the Spirit dwells in the heart Receive the Word let it be in the truths contained in it as a heavenly Cyons which entertained with meekness and with laying aside all superfluity of wickednesse may be so naturallized into thee that thou mayest be turned into the nature of it and then thou shalt finde the Holy Ghost enter into thee and take up his habitation in thee Let the Word of Christ dwell richly in thee in all wisdome and the Spirit of Christ will fill thee with grace and glory The Scripture is the store-house of Wisdome Wisdome speaks there justifie Wisdome and thou art a childe of Wisdome whom the Holy Ghost hath regenerated this is the incorruptible seed of which Gods children are born anew who is the spiritual but he that is made up of the Word of God he who hath the Word of Christ to be the reason of his reason the light of his minde the life of his heart and the rule of his life he is the Christian indeed Secondly but when thou comest to the Word thou wilt be sure to meet with reproofs no looking into that glasse but thou wilt see all amisse Christ knoweth he shall finde thee a fool and a scorner simple and loving simplicity ignorant and hating knowledge now know he will reprove but yet with serious exhortations and alluring invitations calling and crying after thee what then is to be done Turn Turn at wisdom's reproofs and the promise of the pouring out of the Spirit unto thee is thine Thirdly Behold the Promises and how they are made I will put my Spirit within you saith God then shall ye remember Ezek. 36. 25 31 32. your own evil wayes and your doings that were not good and shall loath your selves in your own sight for your iniquities and for your abominations Remember thy wayes and doings that have not been good and loath thy self that 's all the qualification that is required of thee that thou mayest enjoy this great and all other the precious promises of the Covenant of grace Fourthly Wait on the preaching of the Gospel for that is the Ministery of the 2 Cor. 3. 6 8. Gal. 3. 2. Spirit The Spirit is given aâ—d received by the preaching and hearing of the Word of the Gospel the faith and not the Law by hearing that glorious heavenly Law of faith which excludeth boasting not the Law of works Fifthly Consider the gift and who it is that bestoweth the gift appointed to Joh. 4. 10. that work of God the Father even Jesus Christ the Sonne of God sent in our flesh made of a woman and made under the Law to redeem us from under the Law and consider that God the Father is in and through this Christ our heavenly Father Luk. 11. 13 Consider these three things and then ask the Holy Ghost by prayer for he is promised to those that ask him The gift indeed is great but no lesse
under bondage and subjected to vanity vanity and vexation of Spirit is attending man in the enjoyment of all things under the Sun Fourthly The harmlesse jollities of the Eccl. 11. 9. flesh shall be brought into judgment Fifthly A conscience checking galling and gnawing for the flesh's ryots Sixthly The flesh's naughtinesse is discovered in the Word of God 2 Cor. 10. 4 5 6. Ro. 8. 13. Seventhly powerful means are given of God to crucifie it The Ministery the Spirit the crucifyings of the Sonne of God and exceeding great and precious promises which present to us a draught of better things than the flesh can propose Eightly In the Word commands and directions are given how to use the flesh such are these be temperate be sober beat down your bodies bring them into subjection Accuse and condemn the flesh silence her reasonings lay-in distinguishing and mortifying principles they are such as these The belly for meat and meat for the belly but God shall destroy them both The body is for the Lord not for lust The body is the Temple of the Holy Ghost The body shall be raised out of the grave but not as it is sowen both soul and body are the more excellent as they are lesse fleshly All the things of this life are such as perish in the using The scheme or fashion of this world passeth away All that is in the world and is of the world as the lust of the flesh the lust of the eye and the pride of life is not of the Father All these things that are of this lower world shall be dissolved Ninthly A judgment day is appointed and it shall as surely come as it is sure that men dye then this whole visible Creation which the flesh abuseth shall be burnt with fire The heavens shall shrivel together as a scrole and the earth with the works thereon shall be burnt up Tenthly in the mean time bitters are cast into all our earthly sweets and wasting judgments are abroad in the visible Church at this day Meditate often upon these things inlarge your thoughts upon each of them All these will eat down proud-flesh Thus of the three grand doctrines more expressely delivered in this text the last of which concerns the lively description of the believer by his walks the fourth doctrine followeth CHAP. XI Containeth the fourth and last great truth which is The fulnesse of the assurance and of the Consolation of those who are in Christ and walk not after the flesh but after the Spirit SECT 1. The fourth doctrine ariseth from the The fourth doctrine coherence of these two verses with the words before and following when we observe how they are placed in the frame of the Apostles discourse and it is full of consolation for it concernes the full assurance and the safe estate of all those who are actually in Christ notwithstanding their sinnes They have flesh a corrupt How raised nature dwelling with them and many sinnes the issues of that flesh but walking not in them they are in Christ and therefore there is no condemnation to them as the 1. verse with these verses affirmes and proves for their sinnes God hath condemned in the flesh or body and soul of his own Sonne the benefit of the salvarion wrought by Jesus Christ cometh home to them for all that their flesh that body of death can do so that they may and ought to say I thank God through Jâ—sus Christ who hath and doth and will deliver me from the same this is evident by comparing these verses with the 25. ver of Chap. 7. They should also rest assured of their blessed estate when there is no condemnation to them and when the strength of this evidence of their interest in Christ from their spiritual-mindednesse and savour influencing their walk is life and peace as these words looking backwards to the 1. ver of this Chapter and forward to the 5. and 6. verses do plentifully shew And since the scope of the whole discourse from ver 1. to ver 17. of this chapter is to support and encourage these spiritual holy walkers in their way the burden and workings of sin in them should not break their spirits or discourage them in the course of their holy living the miserable conflicting toyle of a gracious heart with the sinne dwelling in him is the thing treated of in the person of holy Paul representing all the regenerate in chap. 7. the latter part of it and the 8. chapter to ver 17. thereof is on purpose adjoyned to back on those Combitants in their warre against the flesh their sinne must not dishearten them in the combate this is the force of that word Now it is a word of encouragement as if he said therefore since Christ is your deliverer for and through whom ye may blesse God and rejoyce with thankfulnesse in the very heat and worst of the battel with your sinnes since flesh and you who are under the Law of your minds and are regenerate are two Now Now therefore stand to it and fight it out there is no condemnation to such as you And let this word for in these verses of my Text be carried to the ver immediately going before it and then they perswade these holy walkers to give up themselves fully chearfully and without fear of miscarrying to the Law of the Spirit of life which is in Christ Jesus which will certainly carry through without peril from the Law of sin and death which threatens them Having shewed the coherence take the fourth doctrine in this proposition The sinnes of those that walk after the Spirit shall never be to their condemnation neither shall they hinder to them the benefit of all the salvation that cometh by Christ nor ought in the least kind to hinder their assurance or their comfortable walking in their obedience their constant combating against the flesh or their full dedition to the Law of the Spirit of life which is in Christ Jesus as to that which will deliver from the Law of sin and death For explication of this truth observe The explication 1. What is granted 4. things here in the first place what is granted 1. It is granted that the sinnes of those that walk after the Spirit are sinnes they are transgressions of Gods holy Commandments they are filthy and do make them guilty they are against God and against Christ and are repugnant to the holy Ghost they deserve condemnation though they redound not unto condemnation they redound to their fault and to their guilt though not to their châ—rge for they are not imputed nor to malediction these Christ hath borne nor to eternal punishment for Christ hath made full satisfaction That their sinnes condemne them not is not from any lesse desert they also strike at the life of grace though they cannot destroy the life of grace 2. It is granted that there is flesh in them the seed and spawne of all sin that
go on and encrease more and more and then finding by experience how weak unable wanting and extreamely failing we are we become dejected and sore perplexed and are ready to say If God hath given such promises to them that fear him why am I thus and almost ready to say As good give over all it will ever be thus with me I shall never get the victory over my sins I shall never attain to setled consolation and assurance Ah poor hearts take this advice Go Gods way to work Go the way after faith and grace received which God took with you when you were in your sins dead in sinnes Go that way still with thanksgiving for what you have in the sense of your sinnes and in ability to fetch the next step in the wayes of faith and holinesse be viewing the glory of the free-grace of God in the face of Jesus Christ even of Christ crucified presented by the Holy Ghost in the Gospel which he breathed oh this is the sight which will make you more and more like him and draw upon you to the life the image of such glorious grace and love to your exceeding joy This sight gives power to walk take and hold this course and thou shalt say with David thy loving Ps 26. 3. kindness is before mine eyes and I have walked in thy truth This sight impowring is the joy and rejoycing of the heart the joyful growing flourishing prosperity of the soul consists in the walking in the light of Gods countenance Ps 89. 15. reconciled and reconciling us to himself in Jesus Christ All power against sinne and unto duty and all comfort and joy all healthfulnesse soundnesse and thriving in our spiritual estate is this way conveighed It is not attained or maintained by extasies and raptures trances ravishments impressions impulses revelations voices joyes that come by Euthusiasme or inward immediate force of the Spirit these at the best are in Gods own hand and they may be given to a Balaam a wicked man a false Prophet a Conjurer a Witch they may be mixed with Satans working they may be of fancy and not of God at all or of faith they may be of Satan Diabolical delusions Now in our upright walking the joy of the Lord is our strength preserve it If this â—oy may be hindred Satan hath his Neh. 8. 19 desire of us let him not bereave you of it SECT 6. In the fifth place the sins of these holy 5. Their sins ought not to hinder their combating against the flesh walkers ought not to hinder their constant combating against the flesh the flesh lusseth against the Spirit and the Spirit against the flesh and shall the spiritual yield the day shall they sâ— down discouraged hath the Spirit undertook doth he lead and cause them to walk after him and shall the flesh and its workings turn them off Hear ye Christians of the Gentiles your Apostle the Apostle of the Gentiles this I say saith he walk in the Spirit and ye shall not fulfill the lusts of the flesh the flesh lusteth Gal. 5. 16 17. in you contrarily but walk on and ye shall not fulfill the lusts of the flesh 1. You have the better and have no cause to be discouraged these sinnes you see and finde are the flesh's forces but they are but the scattered gleanings of the Field which you have reaped the broken leavings of the body of the Army you have overthrown 2. God could have driven them at once out of you but they are left to learn us the use of our spiritual Armour without an enemy our prowess would not be proved our graces would not be tried our warlike discipline shewed our watchfulnesse excited our strength exercised Vertue lies along without an Enemy 3. We forget our state which is a warfare we fotget it if we admit thoughts of ease or fainting we are to carry our weapons in the one hand while we work in the Lords work with our tooles in the other hand we must fight that we may work and fight out our way Our walk cannot be maintained and held on but by a warre and we warre that we may walk 4. They should be so farre from hindering that they should raise our courage and heat cause us to smite our flesh with sorer blows make us beat down our bodies and bring them into subjection and teach us a point of heavenly wisdome in this warre that is to single out those sins as our special enemies and as the flesh's troops and life-guard say See here be these hellish villains and fall on with a shout against them 5. They should make us the more to think of our Leader and Acter the Holy Ghost and to say should such a man as I flee for fear who of Gods Saints and Souldiers would do it to save his temporal life or estate nay if the rebellion should grow hot high and prevalent yet fight the more and if we be made to cry out Wretched men that we are who shall deliver yet never cease so our holy Apostle Rom. 7. 23 24. gives us himself for a president 6. And indeed there is no cause of fainting and flagging for in the way of righteousnesse there is no death in this walk after the Spirit there is nothing but life and peace in the way that is called holy there is no hurtful thing molestation there may be and will be hurt and destruction there cannot be while thou art in this walk 7. Besides the maintaining of the combate is no losse in thy way the walk is speeded thou art not so much as diverted whiles thou art mortifying these earthly members for this walk is not measured by paces nor by tale of duties but by powerful conquests made over thy fleshly lusts And every resistance is a conquest 8. Let them not put thee to a disorder or an hurry keep thy minde sedate and thy walk steddy take heed of amazements the Spirit delights in a calme breast stand still and thou shalt see the salvation of the Lord and in quietnesse and confidence of faith is thy strength SECT 7. In the sixth place The sinnes of spiritual 6. The sins of the spiritual should not hinder their full dedition to the Spirit Rom. 8. 2 Gal. 5. 18. Ro. 6. 14. walkers should not hinder their full giving up themselves to the Law of the Spirit No rather should they make us to do it the more for 1. No other Law but the Law of the Spirit alone delivereth from the Law of sinne and death 2. They are not under the Law and while they were under it they could get no power against their sinnes but sinne had dominion over them therefore to go to the Law of works will not help them 3. They have had experience of the power of the Gospel that Law of the Spirit It hath broken down the dominion of sinne in them It hath broken off their hearts from the love of sin
in the love of sin lyes the dominion of sin and it will enable to mortifie the deeds of that body of death It fills with the fruits against which there is no Law and it sets the soul at liberty 4. They are no debtors to the flesh they owe it neither suit not service but they are debtors to the Spirit they owe all they are and have towards salvation unto him 5. They are servants to righteousnesse the Covenant of their hearts when Ro. 8. 17. they first knew the grace of God in Christ to sinners in truth and they first saw the Son in the Gospel and believed on him was to be bound servants to righteousness and disavow the service of sinne And the Covenant of grace sets them free from sin that they might be the more servants of righteousnesse which is absolute and perfect liberty and this it doth for those that were servants of sin and free from righteousnesse which is absolute and perfect vassalage Who would run from his liberty to his bondage Who would be at full liberty who is daily and hourly threatened and dogg'd by that which would bring him into bondage and slavery A slave in the gallies would give himself up with all his heart to one able to give full deliverance and the more he hath felt and tasted such a powerful gracious hand the more so long as he is in any danger would he give himself up fully into such a hand Quest But do those that retain their integrity do as well as they can and as they might according to the measure of grace received and according to the means of grace which they do enjoy because some Ministers urge this much and do lay some stresse upon it when they exhort Christians to do what they can and comfort them if they do what they are able and it is usual with all in whom no work of grace discovereth it self in the conversation to plead and rest much upon this that they do and will do as God shall give them grace as if there were no fault in them and as if rather the fault were in God who giveth them no greater a measure Answ This is a certain truth There is no man that ever lived since the fall of our first Parents that walketh up to the light he hath received of God or to the means which God hath given him or hath done all that he might according to the gift and ability which he hath received he is a sinner against his light he Ro. 2. 3. hath his own thoughts accusing many times he pollutes himself in his own gifts Both Jews and Gentiles are guilty in this kinde and as for the regenerate First They have a will graciously inclined so to walk but this will is yoked with another backward crosse and thwart will which although it be subdued and be as it were under tribute yet it is not quite destroyed and sometimes it is up in rebellion and leads them Captive they cannot do what they would Secondly Their renewed will doth rule their walks and that so farre as to the measure of grace received and of the means enjoyed in a prevailing proportion I say prevailing so farre as to a greater strength than they themselves had before they had that measure and enjoyed that means but not to a proportion of strength that answers fully the measure received and the means enjoyed No Saint on earth which doth all that he ought to do No Saint on earth that doth all that he might do and therefore we must be humbled for our failings stirre up the gifts that are in us watch against spiritual slothfulnesse and negligence suffer the word of exhortation take heed of quenching the Spirit and of despising prophesying or faithful preaching and live by faith in the Lord Christ for righteousnesse and for strength Hitherto of the explication of this comfortable truth SECT 8. The demonstration of this doctrine The demonstration of rhis truth four ways in the general is worthy consideration or the reasons why comfort and assurance are not destroyed by the sinnes found upon those who walk not after the flesh but after the Spirit 1. Because of the Covenant of Grace under whâ—ch they are If they were under the Law if they were to stand or fall by the Covenant of Works their sins would condemn them but they are under the Gospel the Law of faith and that proclaims a Jubilee unto them Not that the Gospel allows of any sinne it forbids all sinne These things saith John I write Isa 61. 1 2 unto you that you sinne not It is as full and strict in forbidding all sinne and as severe in condemning all sinne as the Law is or can be and that to those who have received the free-gift even the justification of life and the Spirit of Grace and of Adoption It is the voice of the Gospel Abstain from all appearance of evil from all kinde of sinne and from all appearance of sinne of what sort soever it be It destroyes the dominion of sinne which thing the Law cannot do because the Law neither knows of a Ransome nor giveth the Spirit to renew sanctifie and priviledge and form to Adoption but the Gospel ptoclaims a Jubilee in that it brings in Christ a sinne-offeriâ—g a Ransome an Advocate with the Father and a Propitiation and in Christ it brings in God reconciling them to himself not imputing trespasses God in Covenant merciful to their transgressions and remembring their sinnes no more and through Christ God pouring out the Spirit of grace and supplication and sending the Spirit of his Sonne into their hearts God accepts them in Christ the beloved and by his Spirit through the Gospel he is perfecting that which concerns them never forsaking the works of his own hands in the regeneration he is accomplishing all the good pleasure of his goodnesse towards them and the work of faith with power in them 2. Because of the indissolublenesse of the chain of salvation in which in their effectual calling they are actually taken half off and in their justification they are actually acquitted from their sinnes and from damnation and adjudged unto everlasting life 3. Because it is not they that do commit sinne it is their flesh that Ro. 7. 25. Gal. 5. 24. doth them which they hale to the Crosse and have and do crucifie And while the Spirit leads them and hath the guidance of their conversation what ever sinne there is with them it is but of an enemy troubling and yet kept under 4. That which any man soweth that Gal. 6. 7 8 shall he reap now these believers sow not to the flesh but to the Spirit but because they yet have many sinnes and many a brush by them they sow in tears neverthelesse they go forth they carry precious seed with them sowing Ps 126. 5 6. they will be while they have time be the season a dirty winter season therefore
is that which is the impossible thing of the Law that which is impossible for the Law to do The Law is the holy Commandements of the Eternal God Maker of all things these discover sinne and condemne the sinner but they deliver not from either That which is of use and is of this nature to shew and sentence for sinne cannot possibly work deliverance to a sinner but it is the Gospel that Law of faith that discovereth a Saviour Jesus Christ and in Jesus Christ how a sinner may be made righteous and so be delivered from sinne and how one condemned by the righteous Law may be delivered from that condemning sentence and so be set free from death which sinne deserved God sending his own Sonne c. where it appears that a sinner may be delivered from his sinne and made riâ—hteous and delivered from the Law and not condemned What the Law could not do in that it was weak through â—â—e flesh God sending his own Sonne c. The former Objection may yet be urged for it may be said the Law is righteous and can it not then give righteousnesse and life Answ The Apostle explaineth the Yet the Law is in no fault thing and amplifieth it the Law cannot do it not that there is fault in the Law this impossibility cometh through the weaknesse of mankinde now fallen who are not able to keep the Law The Law is not weak as if not perfectly righteous and holy or as if it had not a promise of life annexed to it but you are weak who are not able to keep it It is through mans weaknesse who is not able to performe the righteousnesse thereof that the Law is become weak the perfect exact holinesse thereof makes through our weaknesse weakning it that none can stand righteous by it nor live by it Hence ariseth the inpossibility of help by the Law Thus the Law is still preserved honourable and is magnified when yet it cannot help us and we are in the fault the fault is wholly ours Again the Apostle displayeth the Gospel 2. By opening the causes of a sinners salvation glory and displayeth the mystery thereof by opening the causes of the salvation of a sinner 1. The outward impulsive cause the impossibility and impotency of the Law to save through the impotency of man who stands bound to keep the Law this is the external impulsive this very thing that the Law cannot help us but condemns our sins and us for our sinnes and curseth us which is not thorough any fault in the Law of it self but only by accident by reason of our corrupt nature this this is that outward thing which moveth God to save sinners that which might move God to come and execute the sentence of the Law that moved God to provide a Saviour That which the Law cannot do through mans default that God doth by sending his own Son 2. The efficient or working cause the first working cause in saving a sinner God God set the accent there it must be noted with emphasis lift up the voice and stay the heart upon that Word write it in great letters It is not my observation that you must not slip over this one syllable but the Apostles divinely inspired as afterwards in this chapter when he saith If GOD be for us and again It is GOD that justifieth God against whom our sins are God whose righteous and eternal Law we have rendred uselesse to an utter impossibility to do us good and that for ever until He put us into another state He is the first agent in the work of our salvation 3. The material cause What course doth God take to save a sinner God sends his own Sonne Gods own Sonne doth take away sin by his passion bearing our sins in his own body his own Son in our flesh in which he was incarnate kept the Law for us and so the righteousnesse of the Law is fulfilled 4. The final cause which is this Redemption is wrought by the Christ of God that the righteousnesse of the Law might be fulfilled in us in us who have made the Law unable to do us any good who have made it to the Law impossible to set us free from sin and death 3. In us may some say in whom lest 3. By describing the persons for whom this salvation is wrought we should be deceived herein to our everlasting undoing while there is such a Gospel such a Saviour we have the persons described for whom all this is done In us who walk not after the flesh but after the Spirit that is in us that believe in Jesus Christ but because many do deceive themselves in saying we believe and do not believe the Apostle useth not those words but taketh up this description which noteth out a believer by the Spirit he hath received and the Spirit by the rule and dominion he hath now in and over him and this rule of the Spirit over believers by this that sin doth not now reign in them though sinne be in them and the ruling of the Spirit and the dethroning of sinne by their walk it is not ordered by the flesh nor at the will of the flesh but their life is ordered by the Spirit of Jesus Christ through the Word of this his grace dwelling in their hearts Thus we see proved in these words that there â—an be no condemnation to those that are in Christ for though the Law would condemn them because they are sinners and there is sinne in them that deserves condemnation yet their sinnes being condemned in Jesus Christ by a righteous God God may pardon them with the good leave of his justice doing no wrong at all to the holy Law SECT 3. For the further opening of the words here are Three things of special observation three things of special observation 1. The diverse acceptation of the word flesh in the compasse of this Text. First it notes mankinde with all its abilities and excellencies upheld in men of 1. The word flesh taken four wayes here God himself in his long-suffering since the fall in these words weak through the flesh Secondly it notes out the humane nature as corrupted with sinne in the words sinful flesh for the flesh of sinne that is mankinde such as sin hath made it not such as God made it soaked with sin under the power of sin weak frail flesh the soul and its endowments beslaved to the flesh to the senses to the sensual apperite to the things the outward man the flesh desireth insomuch that the whole man may well be called flesh Thirdly It notes the humane nature frail and mortal but not polluted with sin In the words condemned sinne in the flesh that is in the flesh of Jesus Christ Fourthly it notes the corruption or sinfulnesse of mans nature in the words walk not after the flesh Now from these several acceptations of the word flesh we gather Four observations from that
awake arise and live he is the Spirit of life the righteousnesse of Christ declared and set forth by God in the Gospel and brought home to the soul of an humbled sinner by the word attended with the Spirit and the Spirit is life because of this righteousnesse life from the death of condemnation which sin deserved life from the death of sin life true and joyful 3. He circumcises the heart with a circumcision made without Rom. 2. 29 Col. 2. 11. hands In this work the word is the circumcising knife this knife is taken into the hand of the Spirit the heart is the part that is to suffer and not the flesh or body of the sinner the fore-skin is the superfluity of maliciousnesse and wickednesse Jam. 1. 21. Deut. 30. 6. the skin upon the heart the skin of other loves which oppose the love of God as self-love the love of the world the love which is called lust and the love of superstitious vanities and mens inventions in Religion and worship and the cutting off this fore-skinnesse is when the word in the hand of the Spirit and by it skilfully used getting between our hearts and them it makes the heart to see them to be such as the word sayes of them and to judge it self for them and to cast them away as unprofitable and destructive even because of Christ circumcised and made under the Law for us and for our deliverance from the same Law Untill this work be done no love of God can be wrought in us strange loves have the heart and when this work is done it reacheth to the circumcision of the ears and of the lips and of the whole man Insomuch that the body of the sinnes of the flesh the whole frame of sinful flesh suffers and is destroyed 4. He gives us spiritual senses and a sagacity and quicknesse of sente whereby he makes us savour spiritual things and to smell out and delight to pursue spiritual wayes this work is so eminent that the Rom. 8. 5. Isa 11. 2 3 newborn babe can taste distinguishingly the sincere milk of the Word fit to feed batten and make to grow from all adulterate stuffe and can see and discern judiciously the things of the Spirit of God from all other things and make up a right judgement concerning them and can in hearing try the words of doctrine delivered and try the spirits in the teachers the Spirit of Christ and the spirit of Antichrist the Spirit of God and the spirit which is of the world the spirit of truth and the spirit of errour In ordering his Conversation he can sente and smell the wayes of holinesse from those of profanenesse so that he is of quick understanding in the feare of the Lord and is sensible and hath his feeling of spiritual mercies and plagues of sin that annoyes spiritual life and of the power and spiritualnesse of Ordinances and Administrations from ordinances of men in will-worship and formal out-sidednesse and shews and florishes in administrations All this the new born babe is able to do by a naturalnesse like an instinct though for want of Art or of strength of the reasoning ability or not yet having the wits the senses exercised in the word of righteousnesse he cannot shew to his own or others satisfaction where the fault lyeth much lesse is able to dispute it and by arguing convince the evil doers the opposer and the pleader for the evil the quicknesse of spiritual senses doth grow as age in Christ cometh on the Spirit in this work rested upon Jesus Christ as he was man in all fulnesse as became our head and it is on every living member of his mystical body according to his place of membership as becomes such a Member 5. He writes his law in our hearts The Law 2 Cor. 3. 2 3 Rom. 8. 2 that is the summe of revealed truth both of the Law strictly so called the Law of the ten Commandments and of the Gospel this is that which is written the writing is such an engraving of the truth with love of the truth upon our hearts made soft tender and fleshy as that it cannot be blotted out The soul may be torn from the body but the truth cannot be torn out of the heart And this impression of the truth is such that now it is the Law of the mind which Laws the man It is the Law of the Spirit of life which is in Christ Jesus as the Head and in them as the members this is an heavenly edition of the Bible so imprinted upon the soul that the man becomes a living walking Bible which print comes off so fair in the life of the regenerate and sanctified that they are the Epistles of Christ to be seen and read of all men 6. He gives liberty he sets us free from the law of sinne and death the title the dominion of sin is taken away that we may 2 Cor. 3. 17. Rom. 8. 2. Joh. 7. 37 38. 4. 14 become servants of righteousnesse 7. He is a spring and rivers of lâ—ving waters in our bellies flowing up within us unto eternal life Our hearts by nature are as a dry and barren howling Wildernesse not fit for habitation nor bearing any good plants untilled and horrid to the sight It is the Spirits work to be in us whom the Lord will save changing the very will breaking open springs and causing Rivers of sweet wholesome and healing waters of the blessings of the Gospel of all gifts and graces and grounds of comfort to flow within us even in the very heart and conscience in the belly of the man and there these waters to be not as standing lakes and ditch-water but ever streaming out and fed from the hid well-head of the holy Spirit When this work is in us then of Wildernesses we become fruitful Fields then we have within us Isa 44. 3. 49. 10. Joel 3. 18. Zach. 14. 8 that which will satisfie and will allay and quench our thirsts our souls will be as a well-watered garden whose waters never fail 8. He causeth all the fruits of graces fructifying to be in us and to abound in us all his fruits he maketh to break Ephes 5. 9 Gal. 5. 22 23. 2 Cor. 3. 18. 2 Cor. 4. 13. forth all goodnesse righteousnesse and truth love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against which and such like there is no Law 9. He transforms us into the image of God from glory to glory 10. He enableth us to believe and Eph. 2. 18. Jude 20. Gal. 4. 6. to speak by confession to pray to the Father through Christ with gracious and fervent desires crying Abba Father to mortifie the deeds of the body our members that are on the earth and to be crucifying the flesh with the affections and lusts Rom. 8. 13 Gal. 5. 24. thereof that old bel-dame original sin the sinfulnesse of our natures in which we
ought to strive and wrestle taking the Gospels part against the adversaries thereof and this we should do together with all the Saints and faithful especially with those with whom we live and with them let us stand fast in one Spirit The unity of the faith and of the knowledge of the Sonne of God in his Gospel which is but one and the same word of truth should unite us in love and bind us to the peace with lowlinesse and forbearance and with due respect to the variety of the gifts of the Spirit which are the Spirits rich embroidery the ornament of the Church no way of themselves hindering unity and orderly employed and improved are to the singular profit and benefit of all and every one of the members of Christs mystical body 4. Sow to the Spirit lay out your substance Gal. 6. 8. and your worldly goods to spiritual uses to the maintenance of Christs Ministery and Ordinances to the promoting of the Gospel the Church all grace and holinesse and the hopes of glory Seek first Gods Kingdome and righteousnesse Mat. 6. 33. buy the truth and sell it not say not I must provide estates for my children maintain my family raise my posterity God cannot be mocked if thou honour not the Lord with thy substance thou doest but sow to the flesh and of the flesh thou shalt reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting Say not I have already done this and that good work hast thou an opportunity do still more with thy wealth and temporals be not weary of well-doing the reaping time will come in due season Faint not therefore neither flag in the sowing time there is now the seed time the harvest day is to come in another world 5. Lastly as it is in this Text Walk after the Spirit and not after the flesh this duty makes up the description of the spirituals of the true Christian the person whom God hath loved to life everlasting and for whom the Sonne of God came into the world and gave himself to the death This is the second Consideration of the words of the Apostle which now cometh to be perused and that as they give us the third Doctrine which is the more necessary the more excellent than the two former are and the more desirable the more searching and differencing the children of God from the men of the world CHAP. X. Treating of the third great truth The lively description of the persons that shall be saved and do partake of this salvation by Jesus Christ viz. They are such who walk not after the flesh but after the Spirit SECT 1. Doctrin 3. The persons for whom God gave his Son and the Son came into the world and gave himself are those that walk not after the flesh but after the Spirit THe third great doctrine delivered by our Apostle in these verses this They that walk not after the flesh but after the Spirit these are they for whom God sent his own Sonne to become flesh in the likenesse of sinful flesh to be a sacrifice for their sinnes and whose sinnes God condemned in the flesh of his Son that in and for them the righteousnesse of the Law might be fulfilled or take it thus Those in whom the Spirit dwels applying savingly the love of the Father and the grace of the Sonne in them he so mightily rules that they walk not after the flesh but after the Spirit That we may not be deceived in a matter of such importance as this is of let us 1. Understand the force of the words 2. Take them asunder in particular Opened in six particulars doctrines 3. And then Consider the Regency of the flesh 4. The Regency of the Spirit 5. The walk after the flesh 6. The walk after the Spirit And seventhly the uses of the whole First for the meaning of the words By flesh is meant the unregenerate part 1. The meaning and force of the words Col. 2. 18. Mat. 15. 19 20. in the sanctified believer the man as defiled with sinne the nature of man of man corrupted by sinne By flesh is not meant 1. Flesh in the substance of it the body opposed to the soul but both body and soul made flesh and carnal as carnal is opposed to spiritual there is the fleshly mind the soul as well as the body is defiled with sinne and depraved the soul defiles the body out of the heart cometh that which defiles the man by flesh therefore we must not understand the substance of flesh which is Gods Creature and therefore good and hath no cause of sinne in it for God is not the Author of sin neither may his workmanship be blamed without committing that great wickednesse of casting reproach upon our Maker This is to be held firm against the vile and pernicious opinions of all ancient Heretiques and our newly up-start erroneous spirits and against the received sayings of Philosophers and the dangerous tenets and expressions of some Divines as if the mind and soul were pure and receiveth its defilement from the body By flesh is not meant 2. Flesh in the natural desires of food sleep generation rayment recreation motion rest and if there be any thing else that accompanies the life of man in this world These are not evil in themselves it is inordinacy that makes them evil faulty and sinful Nor doth flesh note out 3. Humane wisdome and reason and the moral actings and projectings thereof All which kept within their own sphere and acting regularly are most useful to societies commendable among all and serviceable to the Kingdome of Jesus Christ Nor much lesse by flesh may be understood 4. The sparkles of the light that is born with us and in us or the reliques of Gods Image in body or soul or in the whole man Nor yet under the word flesh may we understand 5. The necessary helps of this present life as lands money friends with the like subsidiary ayds Nor 6. Natural diseases infirmities or defects of body or mind In this sense there is an honour due to the flesh and a lawful satisfying of its desires and needs and to deny them to it though Col. 2. 23. upon devout pretence is sinful and falls under that Commandment Thou shalt not kill But by flesh is meant the sinful disposition and this is called flesh not as if this sinfulnesse were first in the body for the soul the fairest part of it the top of it the mind is polluted we are strangers from God in our mindes the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 23. Col. 1. 21. of the mind must be renewed ere ever it will be good Quest Why then may it be said Is corruption of nature which is first and most notably in the chiefest faculties of the soul called flesh Answ First Because the very soul is flesh that is it is defiled with sinne and tyed down to
These two the flesh and the Spirit Gal. 5. 17. are contrary one to another When the Spirit comes in and rules and the flesh or corruption of nature cannot rule more yet it will never yield it will ne're be good it is not subject to the Law of God nor can be the best that can be made of it is to mortifie it crucifie it fight it out against it therefore from these two contrary principles in one and the same man it is that in the godly there is a continual fight or deadly war and cursed be that that would make up a peace between these two therefore hence it is that he that is born again is born a Souldier lives by his spiritual sword and valour and dies in the Field and so never dies but is a Conquerour in his death 5. Where the Spirit is he rules and reignes he will not be underling he leads where he is all that is born of God overcometh the whole world And the Spirits rule is set up by pulling the flesh out of the Throne and subduing its Dominion therefore the least measure of true grace the least speak of this holy fire be it but as that in smoaking flax is Soveraign it is judgment which will come unto victory 6. The Regency of the Spirit appears in ordering the walks of every one in whom he is he renews and sanctifies throughout he makes a new creature a new man from the spirit of the minde to the outward members he creates a new heart and a new spirit that there may be a new walk 7. Those who walk after the flesh have not the Spirit at all and therefore they are not in Christ 8. By our lives and conversations we may infallibly know wâ—ether Christ were sent for us whether our sinnes were condemned in his flesh whether God the Father loved us so as to send his own Son for us to be our propitiation or the Son became flesh became sinne for us whether he be our righteousnesse our redemption or whether the Spirit of the Father and the Sonne hath taken possession of us to shed abroad the Fathers love into and sprinkles the Sonnes blood upon our hearts whether these be so or no may be known by the walks of our lives 9. So it is and so it hath ever been and it will for ever be so in this life that even among Christians who professe the true Religion there are two sorts some that walk after the flesh contrary to their profession and some that walk after the Spirit and not after the flesh SECT 3. Let us now therefore consider of the The Regency of the flesh discovered generally in ten things reign of the Spirit and the flesh that so these two sorts of Christians the carnal and the spiritual the true and false may know themselves and because the flesh is the elder brother in the world he shall have the honour to be spoken of in the first place The Regency of the flesh may be set forth more generally or more particularly in general the flesh's Regency consisteth 1. In its lonenesse if there be in us John 3. 6. Joh. 3. 3 5 nothing but flesh then be sure the flesh reigns we are first in the flesh conceived and born in sinne If there be nothing but nature and that which is natural the flesh is regnant for that which is of the flesh is flesh it can never arise higher than the compasse of its own principle it can never get up to things that are above there is nothing but flesh unlesse we be born of the Spirit there is nothing but flesh and nature where the Spirit by the Gospel hath had no changing work and where mans righteousnesse or the righteousnesse of works whether of our own works or of the works of the Law is still sought after and the sinner never yet so farre humbled that now Gal. 3. 10 12 18. Phil. 3. 3 6 7. he hath no confidence in the flesh any more 2. In the love of the lusts of the flesh these lusts are of three sorts the lust of â— Joh. 2. 16. the flesh the lust of the eyes and the pride of life which do all of them spring from the love of the world this is the worlds trinity in unity which all men by nature do serve If the love of the world be in us the love of the Father cannot be in us 3. In the acknowledgment of the Edicts Rom. 6. 13 and Commands of the flesh sinne reigns where the lusts of it that is the motions of sinne in our members are obeyed obedience to it proves its Soveraignty it is an undeniable truth his servants we are to whom we obey The offering up of the members of our bodies to be weapons to fight for it and to be instruments to work for it shews that flesh is in the Throne 4. In making provision to fulâ—ill the Ro. 13. 14 lusts of the flesh there is a lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 24. 3. 1 Tim. 5. 8 Ro. 12. 17 providence and fore-cast for the discharge of the duties of our particular callings for making provision for ours and for those of our families for things honest in the sight of all men but none ought to be for the flesh or for our corrupt nature The providence which is lawful hath this character to take the seasons and to improve them with diligence thus the wisdome of God teacheth saying Go to the Pismire thou sluggard consider her wayes â—nd be wise which having no Prov. 6. 6 7 8. guide over-seer or ruler provideth her meat in the sâ—mmer and gathereth her food in the Hâ—rvest the sluggard is he that sleepeth out his Summer season and letteth slip the Harvest goeth forth in the dead of Winter to gather in the fruits of the earth the sinful providence hath two marks first to make it a businesse to project and lay out for the flesh secondly to aime at the satisfying of the lusts thereof when the flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providential projecting and fore-casting ability at command and at her service it is certain her supremacy is in the full It is the infallible signe of the renewing of the minde when the providential ability is sanctified and is ready under the command of the Word and Spirit 5. In sensuality when the senses beaâ— rule when what is pleasurable hath the Luk. 17. 27 Mat. 24. 38. Jude 19. 2 Tim. 3. 4 Phil. 3. 19. Job 31. 7. Jam. 3. 15 stroak with us and not what is honest righteous and holy when we are lovers of pleasure more than of God or those whose God is their belly that live to eat that minde earthly things those whose hearts walk after their eyes and their souls are tyed down to their senses who are meer animals whose wisdome is earthly and sensual their wisdome is also Divellish 6. In minding and savouring only fleshly things as
because we pray we now think our selves free to commit sinne we have been at prayer therefore we may be at our lewdnesse we have been at Church in the fore-noon of the Lords day therefore we may dance about the May-pole and keep Revels in the after-noon this is like the Harlot who saith to the young Wanton I have peace-offerings with me this day have I paid Prov. 7. 14 15. my vows therefore came I forth to meet thee 2. In reference to the Law of God for though the flesh is not nor will be subject 2. In reference to the holy Law Sixwayes to the holy Law yet the wily wisdome and subtilty thereof will make use of that also and that most perniciously And the Reign of the flesh sheweth it self herein diversly as First when we seek righteousnesse and Rom. 6. 14. 9. 32. 10. 3. salvation by the Law while under the Law we are under the Dominion of sin so long as we go about to establish our own righteousnesse as did the Jewes and as it is found in all men by nature a Phil. 3. 4 5 draught whereof we have excellently and to the life drawn up in Mat. 19. 16 17. to ver 24. this is to have confidence in the flesh Secondly when we take the Law to be no more than as a Law commanding the Ro. 7. 7 9. Mat. 5. 21. to the end of the ch outward man and to forbid nothing but grosse acts of sinne or to require no more than the outward duty and so we are alive we know not sinne which reacheth to the heart and hath its seat there in the deceitfulnesse and wickednesse thereof nor know we lust or inordinate affections and concupiscence to be sinne and therefore we blesse our selves or flatter our selves in our own eyes in our natural estate Thirdly when and whilest that we cannot endure to hear the holinesse of the Law opened and urged and we love not the righteousnesse and purity of the Commandments yet we will have the saying of the Commandments and the publick reading of them as part of Divine service and hold this better than all preaching and without this we care not for Minister or preaching Fourthly when all the fruit of the coming of the Law and Commandment is onely to revive sin and to strike us dead I take the Apoâ—â—les phrase the meaning whereof is this That the Spirit of God doth accompany the Law and the spiritualnesse of the Law being such as Rom. 7. 9. reaches to the thoughts and desires of the heart as well as to our words and deeds when it is opened the Spirit of God brings it home to the conscience with power this is the coming of the Law now when the fruit of it thus coming is this onely to revive sinne and to kill the sinner to ptovoke sinne so that it works in the sinner all manner of concupiscence and then comes the threatning and the curse and slays us and strikes us dead if this be all that we receive by the Law the flesh yet will hold the Chair for we wiâ—l dislike the preaching of the Law we cannot endure these men of sowre spirits these Legal Preachers we will lay the fault on the Minister and if we can but get from under this dinne oh we like the respousal to every Commandment Lord have mtrcy upon us and incline our hearts to keep this Law this God shall have and then we are at quiet and alive again though our sinnes live in us and we live and continue in them love and plead for them Fifthly when there is nothing in us that is subject to the Law of God nothing that holdeth proportion with the platforme of holinesse laid down in the Law Rom. 8. 7. but that only is found in us which rebels frets pulls away the shoulder and esteems all grievous for then we are wholly flesh Sixthly when we never received any further work of the Spirit than that of the spirit of bondage and yet because thereof we conclude we have repented and our estate is good whereas by the Law we should be shut up to the faith of Christ in the Gospel which having changed and made us anew we should live to God and delight in the spiritualnesse and purity of the Law with judging and condemning our selves thereby and justifying God therein the work of the spirit of bondage is to bring to the knowledge of sinne to work the sense of Gods wrath against sinne and to fill with terrours upon awakenings and there is no further work of the Spirit when there is no hâ—tred of the pollution of sinne no heart-forsaking of the sinnes of the heart no hatred of sinne in the sinfulnesse of our nature whence all transgressions do come when no further work did we ever finde than the convictions of rhe spirit light great and convictions strong but the will the heart not created anew that there might be conversion and healing now though these convictions may be not onely of sinne through the Law but of the sinne of unbelief and of righteousnesse and of judgment even of Christ and his Kingdome and righteousnesse through all the good Word of the Gospel yet the flesh may and will still keep the Chair 3. In reference to God and his worship 3. In reference to God and his worship Two wayes Col. 1. 21 22. Isa 66. 1 3 Psal 106. the flesh can yield to assume unto it and choose both Gods name and service with great state and thereby perk up the higher First with the mixture and blending of mens devices our own inventions the commandments of men to teach the fear and worship of God and the rudiments of the world these are savoury these are devotions humility and wisdome these are the rules to which the flesh lyeth level Secondly with philosophical speculations wisdome of words great swelling words of vanity and the worshipping of Angels disputes about words and genealogies Col. 1. 18. 1 Cor. 2. 3 1 Tim. 6. oppositions of science fables depths unwritten traditions vented for Apostolical these and such like the fleshly-minded is puffed up withall it loves to be intruding into things it knows not it would be reputed seraphical by amazing the simple with high-flown notions 4. In reference to Christ and to his 4. In reference unto Christ Eminently in Antichristianisme Gospel his Profession Ministry and Ordinances all these to choose never did the flesh get more by any thing she appears like a Lamb she puts forth the two Horns of Christs vicegerency and beauty external she gets on the sheeps skin and cloathing she hasps to her both the Keyes the Key of knowledge and the Key of Discipline the Keyes of the Kingdome of heaven she will be infallible and give the sense of Scripture unerringly be the Holy Father and the Holy Mother-Church she will exercise and conjure the Divel and cast him out and do a thousand more such
ever mans eye saw or eare heard of of presumptuous sinne even of the sinne unpardonable and unto death but it is subdued and broken or destroyed so that it hath not dominion There is not a full deletion and taking away of the being of sinne He that saith he hath no sinne deceiveth himself and there is no truth in 1 Joh. 1. 8 10. him 3. These holy walkers after the commands of another ruler even of the holy Ghost dwelling in them do confesse as much and do retain the sense of their sins and sinful natures and do hold them contrary to the Spirit contrary to its lustings 1 Joh. 1. 8 9 and contrary to their walking 4. There is not in them a blotting out and taking away of all the sad ruines which sinne hath made upon man-kind these shall not be taken away from them untill the coming of the Lord Jesus Christ the second time when the last enemy death and the grave shall be destroyed as it is promised in Act. â— 19 20. then there shall not be so much as a scarre of the woâ—nds which sin hath made SECT 2. In the second place observe when we say that their sinnes should not hinder 2. Whose sins hinder not comfort and assurance and what sinnes their comfort or assurance we â—peak of the sinnes of such as hold on in this walk retaining their integrity otherwise the fall of a David or of a Peter will take away their comfort in holy wayes and the joy of their salvation untill it be unfeignedly repented of and they recovered of such falls We yield that all sinnes in their own nature and by the law of works do make against all comfort but there are great sinnes the manifest works of the flesh which the spiritual may fall into and these for thâ—t time destroy the comfort of the most holy of Saints who are guilty of them Neverthelesse while the regenerate are guilty of these sinnes after calling these in them compared with the unregenerate that live and walk in the same sinnes may be said truely to be of infirmity and to be but falls in their walk although they are not in their own nature sinnes of infirmity There are sinnes of infirmity viz. Sins of infirmity and there are sinnes that may be fallen into of infirmity Now the sinnes which are sinnes of infirmity of these we speak in this doctrine These are such sinnes as have been found in the best and choicest of Gods Servants upon earth who have kept their holy watchfulnesse and while they have kept it Infirmity is when the serious purpose What infirmity is of holy and humble walking with God both general for our whole course and special for our particular wayes and actions is present and firm but to performe what we unfeignedly desire and diligently endeavour is wanting Sinnes of infirmity Rom. 7. 18 And what are sins of infirmity in generaâ— Psa 19. 13. are such as â—nto which presumptuous sinnes are opposite Sinnes of infirmity are opposite to sinâ—es which are done willingly to sinnes against knowledge and conscience I say not sinnes with knowledge and conscience The most knowing and conscientious being truely godly and gracious may see those sinnes which wicked men neither see nor feel but those sinnes which are against knowledge and conscience they are as a thief in the candle as gravel in the shooe of a Traveller More particularly sinnes of infirmity In particular Psa 19. 12. 1. Are secret sinnes which we know not yet knowing our ignorance or defect of full and cleare sight whereby many sinnes may scape us we repent of them as did David saying Who knoweth his eâ—roâ—s â—clâ—nse thou me from secret sinnes 2. They are imperfections and failings cleaving to our good works and to our best actions 3. They are such as arise from want of age in Christ and do accompany the state of a Babe An infant is infirm 4. They are such as proceed from want of strenâ—th where there hath been but little means or though great meanes yet enâ—oyed but for a little time 5. They are sudden indeliberate breakings out contrary to our bent and purpose when our judgements are clouded by some sudden temptation after which we are sensible of our failing mourne complain labour to â—amend and to get ground of our corruption Sinnes of infirmity are found in the regenerate only who have the life of grace begun No weaknesse where no life Weaknesse is properly in those who have and retain a sincere universal and constant inclination to spiritual things as the best No infirmity where the Spirit of Christ dwells not Although the inhabitation of the Spirit be no cause of weaknesse but of strength No infirmity in those that have not gracious principles for in such the deadly law of sinne hath dominion No failings where no right judgement to place us upon high and supernatural ends and aimes Infirmities are in those only that have espoused love to Jesus Christ Infirmities are those sinnes which are the matter of dayly humiliation and the objects of dayly mortification It is not of infirmity to please our selves in our weaknesse to plead for it or to allow of it There are infirmities which are not possibly to be rooted out when yet the upright strive daily against them as forgetfulnesse heavinesse of Spirit distractions in duty sudden passions fears secret fugitivenesse of heart from under the presence of God some kind of rashnesse and rudenesse of spirit in our approaches to God covetings or hanckerings after the creature inordinately with many of like sort and there are infirmities more easily subdued as are all the frailties which break out in gestures words and actions the Apostle gives us the ground of such a distinction when he saith In many things we offend all If any man offend not in word Jam. 3. 2. the same is a perfect man and able also to bridle the whole body SECT 3. Now having treated thus of sins of infirmity What is meant in saying sins of infirmity shall not condemn this doctrine sheweth First that these sinnes of infirmity shall not condemn those that are guilty of them Not as if their great sinnes shall condemn them no for Jesus Christ mediates not only for lesser sinnes but for the greatest sinnes and God forgiveth iniquity transgression and sinne sinnes of all sorts and of all sizes but the meaning is that Christ is such a propitiation that these are covered such an Advocate that he pleads to the Father that these by 1 Joh. 2. 1. the tenour of the Covenant of grace be wholly passed by he is such an high Priest as is touched with the feeling of our infirmities for though he never knew what it was to sinne no not of infirmity he knew no sin yet he was tempted and so Heb. 4. 15. is touched with the feeling of the state of one that cannot be free from some touch of defilement when he
the chief good The chief good is that which when we have we are blessed but not having it we are miserable The chief good is God alone the enjoying and fruition of God is true blessednesse and true comfort This cannot be to a sinner but in Christ who is the propitiation the reconciliation and the atonement Therefore God in Christ is the sinners chief good Christ cannot be received but by his Spirit given thus then to be the Lord Christs in body and soul whether we live or die redeemed by his Precious blood from all our sinnes and from the power of Satan death and the grave and from the wrath to come and through Christ to be the Fathers own poâ—tion received into his fâ—vour and grace as his adoâ—ted childâ—en in Jesus Christ and to be under his fatheâ—ly care and providence that without his will not an hâ—iâ—e can fall fâ—om our heads and that all things are made to woâ—k together for our good and to have the Holy Ghost given to us to renew us to unite us to Christ to enable us to believe to moâ—tifie the flesh to give up our selves to obedience to make us willing and ready to live to him and walk after him and to assure of eternal life this is the onely true and sound consolation both in life and death And this is the estate of those that walk afteâ— the Sâ—iâ—it This true blessednesse cannot be in this life in perfection but onely in inâ—hoation or a begun enjoyment of the same and by faith and hope in a lively expectation of the full and perfect fruition thereof because there is death mortality sinful remaiâ—ders the wâ—ath to come wâ—ich must be utteâ—ly taken away and the soul and body placed in a state of glorious libeâ—ty befoâ—e there can be full enâ—oyment of perfect blisse because also the glory unto which we are called by the Gospel is farre greater than this world is capable of and soul and body in this earthly frame cannot receive it True blessednesse cannot be at all of this world nor of the things thereof could one man be possessed of them all which yet never was nor will be for they are mutable and passing away and if they were abiding yet they are not satisfactory nor can they fill all the capacities of the reasonable creature much lesse can blessednesse be of the things of this life to a sinner for by sin they are become accursed to the sinner and he accursed in their enjoyment They also cannot take away sinne make the sinner holy bring him into favour with God and so bring him to blessedness mistake not then Our comfort is not in this that we have attained and that we are already perfect but that we are in the begun state and that we shall assuredly attain and shall be perfect Our comfort consists not in this that we have no sinne but in forgivenesse at present and in the full blotting out expected when the Lord shall come again in glory Our holinesse or sanctification consists not in this that no sinne is at all in us but in this that our old man is crucified so that we be not servants to any sinne and that we are become servants of righteousness Our holy walking is in finding out our sinnes that they may not finde us out and in eschewing them that we may tread the wayes of God with a larger streighter firmer step and with an evener quicker pace Our progresse in holinesse is by daily mortifying the members on the earth and by bringing forth continually more fruits unto God as those that are alive from the dead Our perseverance is the maintaining of the combate Our present state is that of David under the anointing conflicting with our spiritual enemies that either are like Saul and his confedeâ—ates or like Absolom and his conspirators so that we are singing a Psalme like the third Psalme and it is not that of David upon the Throne singing the eighteenth Psalme whereof the title is A Psalme sung when the Lord had delivered him from the hand of his enemies yet it is the estate wherein we are assured to be singing it with perfect triumph one day Our comfort is begun and held out of godly sorrow we sow in tears and go carrying precious seed with us our comfort is a seed-season and the joy of a harvest-home Our comfort is in Gospel-promises blessings priviledges graces Our comfort is not in freedome from troubles temptations persecutions but in a heavenly Fathers disposing the troubles delivering from the power and poyson of the temptations and of persecutions as they are persecutions putting us into the upper form of his Saints on earth and placing us in highest honour and giving us the matter of greatest joy that can befall us in this valley of tears God hath registred and left upon file for a perpetual Record the way of the Saints comfort on this wise If when we are enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Ro. 5. 10. If God be for us who can be against us he that spared not his own Son but delivered him up for us all how shall he not with â—â—m also freâ—ly give us all Rom. 8. 31 32. Ps 56. 13. things Thou â—â—st delâ—vered my soul from death wilt not thou dâ—lâ—ver my feet from fallâ—ng that I mâ—y walk before â—od in the light of the living God hath shewed us the way wherein he Gods way of giving grace and comfort is the sight of his grace in Christ and not the eying of our duty or deservings 2 Cor. 3. 18. 5. 19. Ro. 1. 179 giveth both at the first conversâ—on and ever after all grace and comfort It is this he sets before sinners brought to see themselves their sâ—nnes and curseâ—nâ—sse thereby in the glasse of his holy Law the glasse and mirrour of his Gospel where in the beholding of the glory of God as he is in Christ reconciling the world to himself both Jewes and Gentiles concluded all under sinne not imputing trespasses and sending them to the Word and Ministry of reconciliation this sight of glorious grace changeth and transformeth them And as thâ—s righteousnesse of God provided to cloath a sinner withall is through the Gospel-glasse revealed more and more from faith to faith from one measure of faith to another greater and growing measure of faith so will the change and transformation be from glory to glory from one degree of glorious grace and comfort to another greater and growing degree of glorious grace and comfort and the work is no lesse nor lower than the work of the Spirit of the Lord the Lord the 2 Cor. 3. 17 18. Holy Ghost setting the sinner in blessed gracious and glorious liberty We work then at the wrong end when we toyle with our own hearts pore upon our sins think we will believe walk obey and the like and so
contrariety of things that stands out in these Gospel-dayes and rises so stoutly for one against another amazes the best heads and staggers yea confounds the stoutest hearts that are by place and office to manage them here are with us in one womb the old revived strugglings of the holiest and profanest the purest and the subtlest the most for power and the most denying of the power of godlinesse the most zealous and the most formal and richly goodly luke-warme the weightiest grain and the lightest chaffe the deepliest poor in spirit and the loftiest proud in the flesh the heaven-born Sons of marvelous light and the hell-born brats of thickest darknesse these cause difficulty to rule so as to foster the gracious and discountenance the wicked severing the precious and the vile Faith an active faith the faith of the Lords Heroes is the one only helpe this keeps with God in his Word for principles of Policy for upright wayes for support and courage in both against carnal counsels courses confidences and fears the worst of Counsellors These Considerations possesse whil'st with joy in God through Jesus Christ glorying in his works all honourable and glorious and in his wayes all righteous and holy with fears sorrows and prayers because of judgements impendent for the wickednesses of errors divisions profanenesse abounding and for the Magistrates sake and their concernments and for Common-weals and Kingdomes the Innes of the Church for as for the Ministers sackcloth cannot hinder the efficacy of their Prophesying and Witnesse-bearing salutiferous and destructive nor their slaughter do any more than issue forth their resurrection to the fall of the tenth part of the City to be visited and the ruine of seven thousand of men of name let the earth-dwellers the merry world of them beware For the Publishing of this Treatise besides the Importunity of many of the Commissioners of Surrey for the ejection of ignorant and scandalous Ministers who heard part of it delivered in Sermons which wrested from me a concession to their desires two things swayed with me First that in this sleight age tossed to and fro with puffes of windy vaporings which blow high and big and take with many the wholsome old everlasting and absolutely necessary truths of saving doctrine might be laid again before all mens sight to cure if the Lord will this giddinesse of head and secondly that in this notional high-flown conceited age wherein nothing is esteemed but that which goes under the name of Mysterious of a more spiritual dispensation and above Scriptural and the plain truthes of the Scripture are overlook't called low carnal and fit for none but Saints under the lowest dispensation It might be manifest that these truths only are truly heavenly spiritual Gospel-mysteries of the highest dispensation that ever shall be in this world and that upon the review and Christian-experience all might see that the other Novel speakings are low carnal beggarly things belly-breaths the issues of fleshly tumors indigested waterish tympanies and crackes of clouds without rain That I prefix your Highnesses name is an act of boldnesse for which pardon is humbly craved I adventured on it that I might acknowledge the encouragement given to my Ministery two years since at a needful time by your Renowned father now with Christ who openly and really owned it almost opprest by willing my labours at Kingston of which poor labours as they are mine these are some of the fruits presented to your most serene aspect and offered to the service of your faith What remains but prayers promised that your life may be bound up in the bundle of life with the Lord your God your person may abide in the secrets of the most High hid there even in his bosome-love in Christ your heart may remain large wise holy humble and believing your eyes may see the great Council in Parliament assembled full of grace and peace the Lords and yours to his glory and your abundant joy for the good of these Nations and of the people of Christ in all the world In you also through the advice of that your great Council it may be manifest that God doth and will still bless these Nations and make them instrumental to the ruine of Romish Babylon with all that belongs thereto and that out of illuminated zeal for the Gospels the Saints injuries and blood till the vengeance and recompence be rendred to her double which work shall be fulfilled in its time by the Lamb and his called and faithful and chosen On which work your heart set you have the Hosanna of him that waits for the mighty thunderings of the Hallelujahs and is Your Highnesses most obliged for the Gospels and the Publique good Richard Byfield The CONTENTS Chap. 1. AN Explication of the Text in its dependance and manner of laying down with three special observations giving further light to the words and with the foure great truths of doctrine three of them expressed and the fourth strongly implied in the Coherence Chap. 2. The first great truth which is this that there is no salvation by the Law or by any other means save by Jesus Christ Chap. 3. The second great truth The fulnesse of salvation of sinners by Jesus Christ and that set forth by many choice truths which the Apostle in this Text takes for granted Chap. 4. The fulness of salvation by Jesus Christ expressed in the person who is the first efficient cause he that provides this salvation God even God the Father Chap. 5. The fulnesse of this salvation in the Person who undertakes to work it out even Gods own Son Chap. 6. The fulnesse of salvation manifested in the way God taketh to save sinners by his Son Chap. 7. The fulness of a sinners salvation evinced in the outward cause moving God to give his own Sonne and to take such away to save which was the impotency and impossibility of the Law to save and the lost estate of the sinner Chap. 8. The fulnesse of this salvation in the end of Christs mission intended and attained which was the expiation of sin and the fulfilling of the righteousness of the law for and in the sinners that shall be saved Chap. 9 The fulnesse of salvation shines in the person who maketh saving application thereof dethroning corruption of nature and ruling the whole man even the Spirit the holy Ghost the Spirit of the Father and of the Son Chap. 10. The third great truth the lively description of the persons that shall be saved and do partake of this salvation by Jesus Christ viz. They are such who walk not after the flesh but after the Spirit Chap. 11. The fourth and last great truth which is The fulnesse of the assurance and of the consolation of those who are in Christ and walk not after the flesh but after the Spirit THE Gospels GLORY ROM 8. 3 4. Ver. 3. For what the Law could not do in that it was weak through the flesh God sending his own
First what man is since the fall of Adam Take him with all abilities in his best estate here out of Christ he is but weak frail mortal and sinful flesh mortal and sinful man he is flesh that is carnal sensual and wholly corrupted with sin he is utterly unable to keep the holy Law of God to fulfill the righteousnesse of the Law to make satisfaction to Gods justice for the least sin by all the righteousnesse he can by himself attain unto And therefore wholly unable to escape condemnation Secondly We may here learn that the flesh that is man consisting of body and soul though frail and mortal even weak dying flesh enfeebled in his abilities and operations both of body and mind is not in that regard sinful for then the Son of God who became flesh who took on him our nature a true humane soul and body and our nature infirme frail and mortal our very flesh and blood must needs have been defiled with sinne but he knew no sinne he was the Lamb without spot and blemish therefore the flesh or body of man is not evil as it is flesh and blood nor the desires appetite or weaknesse frailties and diseases that attend it no more than the minde the top of the soul the will and affections of the soul are in themselves evil God is the former of our bodies as well as the Father of our spirits and God is not the Author of sinne this is diligently to be heeded against the dreams of most Hereticks old and new against the general sayings of Philosophers and the common and usual conceits all men have of the flesh or body as if that were the evil sinning blame-worthy part in them but their souls their hearts their minds the spirit of the minde that they think to be good and holy and to receive its defilement from the body And therefore men place all Religion in some observations of abstinence bodily bodily exercises as Touch not this taste not that and handle not the other or in some neglecting of the body macerating and punishing it and denying satisfaction to the poor flesh in the natural desires thereof unto which weak body there is an honour due whereas all that defiles a man is from within from the heart and soul of man from these good hearts of ours comes all wickednesse as our Lord Jesus teacheth Thirdly here we are taught that there is something in man farre worse than death mortality frailty or any disease or pain even that which brought all this upon him and that is sinne which we make so light of sinne is the worst thing in the world sin is farre worse than affliction than all deaths Fourthly here may be seen how near the Lord Jesus Christ the Sonne of God came unto us he came so near that he took to himself in nearest union not only our souls which are spiritual substances but our very bodies he took to him our flesh and blood he took to him our whole nature and that in the condition which sinne had brought it unto the very likenesse of sinful flesh our infirme nature a soul subject to some kind of ignorance to affections of love anger and sorrow a body subject to hunger thirst nakedness cold wearinesse a frail mortal man he was but wholly without sinne yea tempted as we are like us in all things sin only excepted he became flesh He did not assume our nature as it was in our first Parents in their innocency but as it is now since the fall he came not into the world in the form of a King or some great Monarch or of an honourable person or rich and wealthy no nor of a free-man but of a servant he became Phil. 2. 7. poor and destitute of all naked flesh 2 Cor. 8. 9. Behold the grace the great love of the Lord Jesus Christ behold it till thy heart be loose from all that men here admire and doat upon and begin to draw towards this Lord the Son of the most High who disdained not to come so low to seek after and exalt thee 2. Here we have the persons distinct 2. Three distinct persons and works of those persons distinct in a sinners salvation with their distinct workings who are employed in the salvation of the Elect 1. God the Father he is sending his own Son he is condemning sin he is salving and keeping whole and untoucht the righteousnesse of the Law 2. Then the Sonne of God Jesus Christ he is incarnate he becomes flesh he payes the price of Redemption by suffering the damnatory sentence of the Law he fulfills the righteousness required in the commands of the Law And lastly The Spirit he unites to Christ that this might he in us through faith he applies and brings home with power all this that the Father and Son have done he thrusts out the flesh the power of corrupt nature and regenerates sanctifies and rules in them so mightily that they walk after the Spirit In us who walke not after the flesh but after the Spirit Who 2 Sam. 7. 23 Deut 33. 29 are like unto Gods chosen who are thus saved of the Lord whom God the Father and the Sonne and the Spirit thus redeeme for whom these three yet one God do thus go forth and work and are so employed to deliver from sinne and damnation Blessed and happy art thou O Israel of God whether Jew or Gentile thus saved of the Lord 3. We have also here the summary 3. The two wayes given to mankind in which everlasting life might be obtained comprehension of all the wayes that ever God gave to mankinde to obtaine life by that is the Law and the Gospel We have likewise the onely way by which mankinde fallen can possibly be delivered and obtaine everlasting life which is the Gospel And further how these two the Law and the Gospel mutually do work The Law comes but is found weak unable and the deliverance of a sinner thereby a thing impossible yet this Law takes off the sinner from his great confidence leaves him at a losse shuts him up to Christ and to faith in him when that shall come to help The Doctrine or Law of Faith in Christ Jesus that establsheth the Law every way and doth that for the sinner which the Law could not do By it Gods love and Christ Jesus the Sonne of God the Saviour God in Christ is made known the Spirit is given the flesh oâ— corruption of nature subdued righteousnesse fulfilled sinne condemned and the sinner saved And withal the words are so composed that the summe of the Gospel is briefly orderly plainly practically or as it may and must fall into practice and fully set down here to our edification and consolation abundantly SECT 4. Having thus farre unfolded the words here are four precious and important 4. grand truths truths three in the text and one in the context We have three most glorious and necessary truths
the Law as to the point of life and righteousnesse of justification and salvation which is briefly delivered by Paul who in his own person gives us one that is taught of God thereby when he saith I through the Law am dead to the Law never more looking for righteousnesse and justification of life that way that I might live unto God Gal. 2. 19. No life but through this death never thus dead but through the Law when it comes the Law comes sinne revives and we dye and this dying is the way to life even to a living unto God SECT 3. Secondly No sinner can work his own 2. A sinner cannot save himself for six reasons deliverance for 1. We are weak and without strength Rom. 5. 6. There is no strength in us to fulfill the Law no strength to satisfie the justice and so turn away the wrath of God much lesse is there strength in us to recover our lost integrity nor to keep it if we had it again restored to us no strength to help our selves to meet the Lord in the wayes of his saving grace or to choose and walk in the way that is call'd holy no strength for any service unto God 2. We are flesh and in the flesh that is wholly corrupted with sin under the power and reign of sin the poyson of the Old Serpent hath run like water into our bowels and like oyle into our bones from the spirit of our mindes to all our outward members we are leprous all unclean and soaked in iniquity conceived in sinne and shapen in wickednesse we Rom. 5. 6 8. are sinners and ungodly when God in Christ by his death comes in love and â—ity to redeem us we lie in our blooâ— untill he saith to us Live we are dead in sin and trespasses till he qâ—icken us and how can such please God they cannot do Rom. 8. 8. it 3. We are enemies unto God our Rom. 5. 10. 8. 7. Col. 1. 21. 2 Cor. 10 3 4 5. wisdome our savour and smatch is enmity unto God We are enemies in our mindes because they are on evil works our principles our thoughts our reasonings our imaginations are high things lifted up in rebellion against the knowledg of God and the obedience of Christ and as strong holds fortified and kept in a desperate Warre against the Spirit of the Lord which in the Ministry even of the Gospel comes forth to bring us into a blessed captivity and subdue us and our very hearts the worst part of man unto himself and to his obedience the carnal minde of man is not subject to the Law of God neither can be there is no good to be done with it put it off Rom. 8. 7. mortifie it crucifie it crucifie the flesh with the affections and lusts thereof for that is all the good that can be done with it good it will never be but we must be in the Spirit and the Spirit of Christ dwell in us to enable us to such work or else we have no will no heart to it Rom. 8. 13. Oh then how farre are all men from any ability to work their own deliverance 4. We see not our sinfulnesse nor our misery nor can nor will be brought to see it by any other means than by the Scripture the written Law of God which is the only glasse in which we can truly see our selves James 1. 23. Rom. 7. 7. 5. Though the Law hath not lost it's rectitude yet our weaknesse to keep it maketh the Law by accident to be the more against us And 6. Notwithstanding all this that hath been spoken we yet are full of high thoughts of our selves we are proud and secure sinners and are naturally bent to seek to establish our own righteousnesse For the use of this The consideration The use of this hereof should take us wholly off our own legs and bring us to self-denial It should cause us to deliver up our selves to the Law that we might be throughly convinced of these things and that the Spirit might be in and through the Law a Spirit of bondage in us and we might be glad at heart of a Saviour that can deliver us SECT 4. Thirdly No meer creature can possibly 3. No meer creature can save a sinner for six reasons Matth. 16. 26. 1 Pet. 1. 18 deliver us for 1. No creature is above the Law If the Law of God cannot give life it is not in the power of the creature to do it The Creator alone is above the Law 2. No creature nor the whole Creation hath in it a worth to be a price of value for a soul All the treasures of both the Indies all things in this world because corruptible things are not so excellent as a soul and the price of the Redemption thereof at the hands of God is too high for men and Angels it ceaseth for ever in respect of the creature Psal 49 6 8. 3. Whatever any creature can do he owes it for himself and does but his duty 4. Grant yet that some creature could give help could there be any salvation for then for this very cause we should be servants unto the creature and this were to bring us into bondage and not into liberty they are not their own who are bought with a price if the creature did lay down the price we were the creatures servants which to be is absolute slavery 5. Our evils are greater than can be removed by creatures yet removed they must be if any of us be saved and our good that we may be happy is greater than can be by them communicated The evil is the infinite wrath of God the guilt and damning nature of sinne standing in force and confirmed by the strength of an eternal perfect Law the Empire of sin and death the power of the Divel that strong armed man of whom we read Luk. 11. 21 22. The good we stand in need of is a righteousnesse above the righteousnesse of the Law a Resurrection as well spiritual as corporal the communication of the divine nature eternal life and a blessednesse excelling the blessednesse of Adam in Paradise and a Kingdom which cannot be shaken All and every of these are beyond any created power to give or take away 6. No creature could ever think of the way manner or means whereby we might be delivered The world in the wisdome of God upheld for some thousands of years in its wisdome and abilities by its wisdome knew not God much lesse could finde out the way of peace and â—reconciliation for sinners with the God that made them 1 Cor. 1. 21. Markinde was continued and their rational power sustained and the work of the Law written in their hearts was apparent in them and yet with all the glory of God in his works of Creation and general providence preaching to them they perished in their vain imaginations and professing themselves wise in searching to finde out
God they became fools corrupted Gods glory and turned his truth into a lye unto themselves Rom. 1. 21. 2. 14. And as for the holy Angels they could not finde out the way of mans reconciliation for they come to know it by the Church Ephes 3. 10. SECT 5. And fourthly as for any other means what can enter into mans heart but the 4. Nor any other means offering of Sacrifices even to thousands of Rams or ten thousands of Rivers of oyle a thing impossible to be had or the giving of the sonnes of our bodies for the sinnes of our souls a bloody and as fond as desperate a course or the building of Temples to God but all these with such like God rejects Micah 6. 6 7. Isa 66. 1 2 3. Now these are the uses unto which we should put this Doctrine The use of this First to shew our lost estate by nature to put us all among the lost All men are helplesse and hopelesse in respect of themselves or any other creature Secondly To strip us of all fig-leaves lay us naked and to shut us up to Christ Thirdly To endear Jesus Christ unto us that we may say Give me Christ or else I dye And fourthly to form us to a readiness to be any thing that God would have us to be that Christ may be ours CHAP. III. Containing the second great Truth which is the fulnesse of the salvation of sinners by Jesus Christ proved and set forth by many choice truths which the Apostle in this Text taketh for granted SECT 1. THe second Doctrine is this There is absolute fulnesse of salvation for sinners in Jesus Christ In Doct. 2 There is fulnesse of salvation in Christ for sinners Proved 1 Cor 1. 30. him there is a redemption plenteous Psa 130. 7. and eternal Heb. 9. 12. salvation to the utmost Heb. 7. 25. in him an everlasting righteousnesse Dan. 9. 24. in him righteousnesse and strength he is made to us of God wisdome righteousnesse sanctification and redemption what can a sinner need and yet his needs are unspeakable but they are all exceeding abundantly in glory to be supplyed in Christ A sinner a most imperfect nothing yet if believing he is compleat in Christ in him it pleased the Father Col. 2. 9 10. Col. 1. 19. Joh. 1. 16. that all fulnesse should dwell that out of his fulnesse poor needy sinners might receive even grace for grace grace answerable to that which is in Christ the head of his body the Church grace upon grace more and more still he it is who came by water and blood all sorts of taking away sinne is in him the whole of legal ablutions 1 Joh. 5. 6. Joh. 3. 34. Rom. 5. 21. and cleansings and he hath the Spirit not by measure Grace reignes over sinne and death through righteousnesse unto eternal life by Jesus Christ our Lord. To open this that this fulnesse of salvation Opened may appear I shall follow our Apostle in this Text. Two wayes it may be set forth First In the most excellent truths intimated pre-supposed and taken for granted as bottome substrate and foundation or ground truths upon which his frame of declared Doctrine of the Gospel here delivered is built Secondly In the six special heads expressed which before were pointed out SECT 2. The Truths taken for granted and intimated are these First That even the Elect of God and 1. By five truths taken for granted here in the Apostles words the Redeemed by Christ are by nature in the same condemnation with all others of the children of Adam for they are flesh weak sinful flesh they are unable to keep the Law undeâ— sinne and under the curse for whom God sent his Sonne the Law being unable to help them and their deliverance being that thing which was impossible for the Law to do Although all men are not Reprobates yet all by reason of sinne are reprobable Man in himself hath no cause of glorying and as to God no cause of complaining To the Elect man is there undeserved grace and to the Reprobate is there deserved punishment The Elect and Redeemed remain till their effectual calling in themselves miserable carnal alienated from Ephes 2. 1 2 3. the life of God dead in sinne and trespasses the children of wrath even as othets In them are no propensions inclinations or fore-going dispositions to receive grace not one of them was ever able to raise up himself to meet God in the wayes of his grace God never gave Christ to any because he was better than others nor sent the Gospel to any because they would give it better entertainment This only may be said of him which is true of any other man that being a reasonable creature and not a stock or a brute beast he is a subject upon which the glory of God and his Image may be reestamped but for any goodnesse or lesse guilt God findes them all in their blood and wallowing in their filth none righteous no not one all altogether unprofitable and abominable Secondly That condemnation death and hell have their power from sinne and sinnes strength to condemn lyeth in the Law and in the righteousnesse thereof for mark here God to deliver from condemnation condemns sinne and sinne being the swerving from the righteousnesse of the Law for which the Law sentenceth the Transgressor thereof with the curse sin is then utterly gone when the righteousnesse of the Law is every way fulfilled God therefore purposing to deliver fetcheth out the very heart of sinne and taketh it quite away by providing that the Laws righteousnesse be fulfilled Hence it is manifest that this is an undoubted and first truth that the Laws righteousnesse is the strength of sinne The sting of death is sinne and the strength of sinne is the Law 1 Cor. 15. 56. Full salvation can no other way be wrought but by unstinging death and by fulfilling the Law which is the only way to pluck out deaths sting let this be done and the deliverance from sinne and death is full and compleat Thirdly That mercy in God cannot make him like of sinne or blinde him that he should not see it and the sinfulnesse of it or cause him to dislike the righteousnesse of the Law and of the just sentence thereof because God cannot forgo his holinesse justice and omniscience God condemned sinne that the righteousnesse of the Law might be fulfilled he condemns sinne he provides that the Law be fulfilled and so he saves the sinner Fourthly That the benefit of Gods saving love and of the Redemption by Christ and of the Gospel is never to any man actually till it be in him and if never in him never was it to him intentionally God and Christ never intended life and righteousnesse to those in whom he never fulfills it This is taught in the words in us SECT 3. And fifthly As the ground of the whole work here declared and as the
all righteousnesse but nulled no Law he fulfills the Law in us whiles he enables ro believe that he fulfilled it for us The Ministry of the Gospel is the Ministry of Rom. 3. 31 life of righteousnesse and of the Spirit we establish the Law by faith we magnifie it and make it honourable we bring to glorious liberty not to base licentiousnesse which is most absolute slavery We advance godlinesse while our Doctrine forms it in power and destroyes a powerlesse form of it we maintaine good workes while through the Gospel the sinner is called to come to God through Christ alone and God takes him into his own gracious and powerful hands and makes molds fashions him in his own workmanship in Christ Jesus created anew unto good Eph. 2. 10. works O ye Pontificians ye Papists and all others to whom the Gospel comes know ye The Law is not against the Promise The Promise ingraves the Law in the fleshly tables of the heart This Doctrine also tries and differenceth 2. To try Professors Believers and Believers Christians and Christians upon the Believer and Christian indeed the former three sentences are deeply fastened and the answers are experimentally and sweetly resented in the heart that closeth with them and receiveth the mould of them such a heart is truly believing and Christian and no other Go over them again and again in thy thoughts and try how it is with thee CHAP. IX Sheweth that the fulnesse of salvation shines in the Person who maketh saving application thereof dethâ—oning corruption of nature and ruling the whole man even the Spirit the Holy Ghost the Spirit of the Father and of the Sonne SECT 1. THe person applying and the manner of his application of the salvation by Christ is implied in these words who walk not after the flesh but after the Spirit here the Spirit is the person that brings home this work with efficacy and power for here we have a double consideration of the Spirits work in the saved ones the first presupposed and implied namely that God the Father and Jesus Christ his Son do give to those that shall be saved the Spirit who applyeth savingly all the love of the Father and the grace of the Son who pulls the flesh or mans natural corruption out of the Throne and sets up himself to rule the man mention is made in these words of such a Spirit and who can be able to do such a work but the Spirit who is the power of the most High who will be willing but the Holy Spirit or as we usually speak the Holy Ghost likewise either sinners have this Spirit of themselves and so none have for if they had him in them by nature how is it that he ruled not how is it all by nature are under the power of the flesh living and walking in their sins or else he must be given and who can give him but God the Father and Christ his only Son this giving and working of the Spirit for the bringing home the Redemption which is in Jesus Christ is therefore necessarily implied in these words The second work of the Spirit is expressed in a Description of the Redeemed ones They walk not after the flesh but after the Spirit both these considerations are in the subject persons made partakers of that work of the Spirit two wayes commended in the words us who walk c. first that the Jews and the Gentiles the Apostles and all others that belong to God are all alike sharers in this mercy and work of the giving of the Spirit to them to apply savingâ—y this salvation and to reign in them and frame their conversation although they have not all alike this Spirit in the same measure and degree Us who walk saith the Apostle we Apostles we Jewes and you the believers at Rome to whom he wrote you that were sinners of the Gentiles us you as well as we who walk after the Spirit Secondly that neither the one nor the other of them have respect with God but in Christ No were he an Apostle not Paul himself nor do they look for part in this salvation upon lower or other termes but as they fall within this Description Hence therefore we have two things before us 1. The sixth branch of truth that proves the fulnesse of salvation in Christ 2. The third great doctrine which is The description of a true Christian The sixth branch is this The salvation of sinners by Christ is compleat Doct. 6. The Spirit of the as being savingly applied by the Spirit given of God the Father and of Christ Father and the Son applies the salvation by Christ dethroning corruption and ruling the whole man 1 Cor. 6. 11 his own Sonne to them that shall be saved In which application the Spirit dethrones the flesh and rules the whole man The sinners which are washed justified and sanctified in the name of the Lord Jesus have this so great a change wrought by the Spirit of our God saith the Apostle God who sent the Redeemer hath covenanted that his Word and Spirit shall be in the seed and seeds seed of the Redeemer to whom the Father gave them that he should save them as the Prophet Isaiah sheweth saying The Redeemer shall Isa 59. 21. come to Zion As for me this is my Covenant with them saith the Lord my Spirit that is upon thee that is upon Christ the Redeemer and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed for whom the Redeemer gave his soul an offering for sin and went in travel with them on the Crosse nor out of the mouth of thy seeds seed from henceforth Isa 53. 10. Gal. 3. 14. 1 Joh. 4. 13. 3 24 and for ever Christ hath purchased it and the believer is possessed of it Hereby we know saith the Apostle that we dwell in God and God in us even by the Spirit which he hath given us This is that way in which he saveth even by the renewing Tit. 3. 3 5. 2 Thes 2. 13 14. 1 Thes 1. 3 4 5. of the Holy Ghost which he sheds on us abundantly through our Lord and Saviour and through this way even the sanctification of the Spirit God bringeth his chosen unto glory Hereby our election is known The Son of God the wisdome of the Father subdueth us by his Spirit poured out unto us by which he makes known his words to us This is called the Communion Pro. 1. 23. 2 Cor. 13. 14. Joh. 3. 3 5 of the holy Ghost And this is so absolutely necessary that unlesse a man be born from above of water and of the holy Ghost he can never see the Kingdome of God that is he cannot come into and enjoy eternal life in heaven he can never enter into it unlest he be born again of the holy Spirit now poured out as plentifully as water
waiting for Christ So Ambr. l. 3. de spir sancto c. 15 The same Father urgeth also that place in 1 Thes 3. 12 13. patrem dixit filium dixit quem ergo cumpatre filio praeter Spiritum junxit Mark 3. 29. Heb. 10. 29. Here are three distinct persons God to be beloved Christ to be waited for with patience and the Lord to whom the prayer is made that he would direct the hearts of believers into that love and patient waiting Now this Lord is the Lord the Spirit who directs the hearts of those whom he sanctifieth and enableth to believe Against the holy Ghost sinne may be committed and to great height and men may commit such sin against him as may become unpardonable because they wilfully and maliciously oppose and despight him in the manifestations of his presence and gracious workings in the Gospel for the Application of this salvation therefore he is very God he is the Spirit of grace 2. He is the Spirit of the Father and of the Son the Spirit of God and the Spirit Rom. 8. 9. Isa 61. 1. 1 Pet. 1. 11. Gal. 4. 6. of Christ He proceedeth * Joh. 15. 26. from the Father and the Sonne and according to this his existing about the work of saving application of Redemption he is sent forth of the Father as he is the Spirit of his Sonne into the hearts * Gal. 4. 6. of those that are priviledged with the Adoption of children God the Father sendeth him as he is the Comforter and the Son Jesus Christ sendeth him and therefore he is Joh. 15. 26 Alius non aliud Joh. 14. 16 another a distinct person not another thing he is another Comforter the Lord Jesus the Bridegroome he is one Comforter the holy Spirit in the Bridegroome and the Bride one and the same he is another Comforter he is the Spirit who knoweth the whole heart and the most hid councels and secrets of the Father and the Son these Gospel Mysteries the 1 Cor. 2. 10 11. secrets of this bosome-love into which no Angels of light could dive no more than a man can know what is in another man unlesse he reveale it This is he who works in us to bring home this salvation therefore it is done most effectually and most comfortably SECT 3. 2. What is his saving work In the Elect of God the Father and in The saving work of the Spirit made up of 14. works the Redeemed of Jesus Christ his Son the Redeemer The holy Ghost hath his saving work and it is made up of these several works following 1. Renovation or regeneration In which the holy Ghost by the word of Christ as water as a laver of water washing a sinner as floods of waters poured out upon the dry and barren heart doth clense and wash and in the washing change and make a new the sinner The word of the Gospel is as pure water and water fructifying The Lord Jesus Christ is a fountain opened for sin and uncleanenesse who came both by blood and water all sorts of clensings and washings are found in him and the holy Ghost in the work of his grace by the Record by making the sinner to know his own foulnesse and uncleanenesse by sin and the fulnesse of clensing away sin by a bathe of that water and by a Sacrifice in that blood which is in Jesus Christ the only Sonne of God crucified and by taking the basin of the Word which sets forth Christ into his own hands to sprinkle and rinse the sinner so enlightened and by taking hold also of such a sinner to put him into this laver and under this sprinkling he makes the heart to feel Christs love and the flinty rockinesse of it to melt and flow down before the Lord God and all the abilities of his soul to flow together and rise up towards the Lord Jesus with strong and fixed desires and then the holy Spirit is as water water that catrieth with it and in it the virtue of Christs blood set Joh. 3. 5 6 8. forth in the Gospel all to the washing and renewing and begetting again in such wise that this sinner is born from above Tit. 3. 5 6. born of the Spirit born of God and Christ is formed in him The party came into this laver a sinful man all leprous a dead man but he comes out of it a new man a living changed man quite another man than he was before Behold the laver of regeneration the renewing of the holy Ghost shed on a poor humbled sinner abundantly and richly through Jesus Christ our Saviour this work is of absolute necessity for old and young for learned and unlearned for Jew and Gentile And as that which is born of the flesh is carnal corrupt earthly low and weak so that which is born of the Spirit is Spirit spiritual pure heavenly high and powerful and discerning the holy Mysteries of the Gospel of the high and holy God 2. Sanctification the Apostle Peter describeth a true member of the Church a subject of grace and peace by the work of the three persons in the undivided Godhead about his salvation so that the Spirits work is that which singleth out the individual person from among all other the children of men and seateth the Fathers love and the Sonnes grace of Redemption upon him particularly This is the Description He is one Elect according to the foreknowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the blood of Jesus Christ Sanctification is we see the saving work of the Spirit Sanctification of the Spirit and belief of the truth 1 Thes 2. 13 14. is the way through which God calling sinners thereunto by the Gospel ministred by the ministry of the New Testament doth bring those whom he hath chosen from the beginning to salvation unto the obtaining of the glory of the Lord Jesus Christ as this Apostle Paul teacheth in another place Now the sanctifying work of the Spirit is this 1. He illightens and this illumination is accompanied 1. With wisdome that knows things as they are and values them as they are worth that knows the worth of the things of God in Christ discovered according to their excelling nature and difference and prefers them above all other things and it is 2. With Râ—velation also bringing Ephes 1. 17 18. the things of Christ unto the mind in Gods own light in a light above the light of mans reason And it is thirdly with rectifying or rather making anew the Organe the eyes of our understandings which were covered with blindnesse and Mat. 16. 17 that blindnesse was in and from our birth so that we were born blind they are opened that we may know All this is beyond the illumination which is of common grace and which may be found in the best of hypocrites 2. He quickens he causeth the dead in sins and trespasses to
coming and sending hath a peculiar season therefore it is said the Spirit was not yet given because Jesus was not yet glorified and Joh. 7. 39. Christ saith If I go not away the Comforter will not come unto you but if I Joh. 16. 7. depart I will send him unto you This season began on the day of Pentecost next after the resurrection of Jesus Christ from the dead the History whereof we have in Acts 2. And this season of his presence and power hath continued and doth continue all the time of the New Testament Ministery and the glory of the season is according to the power plenty and purity of the preaching of the everlasting Gospel for seeing the Spirit accompanieth the Word look as the Gospel had its time when it began to be preached in all the world so the Spirit also was sent and as the Gospel goeth forth so is the Spirit given the Holy Ghost came upon the Apostles and endued them with power from on High that they might be able to deliver the whole Counsel of God all the secrets and mysteries of salvation that they might preach it to all the world to all Nations and it might bring forth fruit in the conversion of multitudes and in the planting of Churches every where and that they might leave the same in writing giving us the New Testament and perfecting the whole Canon of the Scripture and all this infallibly And in and with this Gospel to which never one line more shall be added the Holy Ghost is present and worketh and ruleth in the place of Jesus Christ untill this second coming to judgment Under the Old Testament the Spirit was as a Spirit of bondage because the Law was clearly delivered but the Gospel darkly Rom. 8. 14 15. under the whole form of shadowy Ceremonies under the New Testament the Spirit is as the Spirit of Adoption for the Gospel openly delivered the things themselves that were prophesied of shadowed out and promised are given and the great mysteries of the Gospel and all that concerneth them are fully and perfectly made manifest Now also are Converts born of water and the Holy Ghost that is of the Holy Ghost whose working was 2 Tim. 4. 1 2 4. 1 Joh. 4. 4 5. foretold to be like the pouring out of water and like the opening of springs in dry ground now are they baptized washed plunged dipped with the Holy Ghost and with fire that is with zeal answering the glory of the light The godly under the Old Testament had Gods holy and free Spirit but then agreeable to that Ministery Gal. 1. 8 9. and now as is agreeable to this And thus the Apostle teacheth in Gal. 4. 1 2 3 4. And as there is but one Gospel and but one Spirit and never any other coming of the Spirit so it is as sure there shall never be any other dispensation or ministration but this of the New Testament which is that which remaineth unless you could look for another Christ or that Jesus Christ had not fully accomplished the 7. This work of the Spirit is peculiar to the Elect work of Renemption and is not for ever set on the right hand of Majesty but must come again to do somewhat which he left undone and so must to the Tree and Crosse again there is now no coming of any Spirit but the coming of Antichrist and of the spirit of Antichrist the spirit of errour of whose coming the Holy Ghost by the Apostles speaketh expressely therâ—fore all Pastors and Teachers are bound up to the Word to the Scripture and to turn from that is to be turned after fables to teach any other than what they hear from the Apostles writings is to sheak of the world and not of God to receive any other is to run to another Gospel to pervert the Gospel of Christ to runne from the blessing the holy Spirit of promise and to runne under the Gospels curse SECT 8. 7. The peculiarity and appropriation of the saving work of the Spirit unto the Elect and Redeemed That which commends this work of the Spirit yet further is this that is is peculiar and appropriated unto the Elect of God the Father and to the Redeemed of Christ the Lord. The Spirit of truth is the Comforter his work under the New Testament as Comforter is such a work as none but the chosen of God the Redeemed 1 Cor. 6. 19 20. of Christ to whom he was promised do partake of There is another work of the Spirit of truth the Comforter which is conviction not conversion and that Joh. 16. 8 9 10 11. he worketh on the world as well as on the chosen of God This conviction is such illightning by the Word of the Gospel that thereby the world that is the men that are yet still under the power of sinne possess 't with the love of the world and whom God leaveth to their own reason lusts stands clearly fully resolved and perswaded of the matter in hand and set down and concluded under it so that they are self-condemned if they do ought against that light This conviction by the Spirit is of three things first of sinne even of unbelief and disobedience to the Gospel of Jesus Christ that that unbelief and disobedience is a sinne Secondly of righteousnesse that the civil righteousnesse of men the righteousnesse of mens own works is no garment to cover mans nakednesse to hide his sinnes and shame it is too short it is too filthy like a menstruous ragge it is tattered and full of holes no web no texture which can hang together to make a garment or any cloth of it to wear in the sight of God but it is Christs righteousness consisting of his obedience and suffering to the death of the Crosse performed by him as the second Adam the Surety of a sinner it is this righteousnesse alone which is a perfect righteousnesse or righteousnesse which God accepts as appeareth in that Jesus Christ ascendeth to heaven and goeth to the Father the Father receiving him to highest glory as he that hath done and accomplished perfectly the work for which he sent him into the world and he shall never come more to be seen of the world in that form of humiliation in which he came before Thirdly of judgment that Satan the Serpent and his seed are condemned or sentenced and are going irrecoverably to perdition but Jesus Christ and his seed justified by his knowledge are certainly blessed yea of judgment upon the world Idols and all false religions and of judgment found in the true Christian Religion alone and in the judicious orderly government of Christ set up in his Gospel and thereby in the hearts and lives of true believers that imbrace the same unfeignedly in and by which the power of Satan is broken and his works dissolved This work of conviction is an excellent work of the Holy Ghost it is also wrought
upon the Elect but it is common the world thus far feels the mighty power of Tit. 3. 4 5 6. Joh. 16. 13 14 15. the working of the Spirit in the Gospel but the work of the Spirit on the Church of the saved ones is conversion or regeneration as was said before in this work the light is the light of life the knowledge in renewing In this renewing there are two works of the Spirit the taking out of the sinner the heart of stone and the giving to them an heart of flesh the Spirit so applieth the love of God in Christ that it melts the flinty heart down to godly sorrow for sinne as against such a God so gracious it turns it quite about to God and centers it on God and Christ it cures the soul of three evils otherwise incurable alienations of minde and heart from Timor cultus culpa the life of God offence-taking at his Works and Word and Impenitency it puts into it the holy fear of reverence and to offend it raiseth high estimation of God in Christ as of our chief good with hungrings and thirstings out of poverty of spirit a meekned soul and contrite heart it raiseth appetite to the means sanctified of God and having the promise of the Spirit as after the Word the Sabbath the Ordinancâ—s of Ministery and Worship the Ordinances for fellowship and for the exercise of the power of the Keyes as to means of communion with God and Christ this making anew is with union and unction union to Christ and Christians by union with Christ they have union with the Father and this union is to Adoption and marriage-union and from this union cometh continual influences and for ever unction is to be Kings and Priests to God the Father of our Lord Jesus this first work of grace is wholly above the work of conviction and the Spirit worketh that and all the rest as an Agent within thus you have the seven things proposed for explication It is also profitable before we come to application of this Doctrine that we briefly shew thee why the grounds and reasons SECT 9. The Holy Ghost is the applier of salvation The reasons why the work of the Spirit is to apply 1. Because salvation is the work of God who is three in persons it is the work of the three persons in the manifestation of their distinct glory which is ad intra within the God-head mark that I say the manifestation of the distinct glory of each wherein each person being distinct and the works of each distinct the Father begets the Sonne the Sonne is begotten of the Father the Holy Ghost proceeds from the Father and the Sonne the glory of each distinctly is manifested as far as it can be communicable in this work of salvation the Father loves with the love wherewith he loves the Son and is Father to them in his Sonne this is the love of the Father the Sonne is the Mediator to bring them to the Father by redeeming them giving himself a ransome to his Fathers justice bringing in an everlasting righteousnesse to cloath them withall purchasing for them the Spirit and all spiritual blessings in the heavenly places wherewith his Father may blesse them this is the grace of the Sonne the Holy Ghost he communicates the love of the Father and the grace of the Sonne and is the Spirit of Regeneration the Spirit of Adoption the Spirit of sanctification the Spirit of union and unction abiding in them for ever to their preservation in Christ Jesus and in the Father so that they are and continue in the Father and in the Sonne this is the communion of the Holy Ghost 2. Because this is the order of the working of the three persons in the God-head God the Father beginneth the work God the Son is the person through whom as his eternal wisdome he doth the work God the Holy Ghost is the person by whom as by the eternal power of the most High both the Father and the Sonne do compleat the work therefore in the work of salvation God willing and determining to imprint upon the saved ones the name of the Father the Sonne and the Holy Ghost in their distinct glory to Mat. 28. 19 the uttermost according to the distinct manner of subsisting or existing distinctly that each of them might be experimentally known believed in and worshipped of them he will save the work of application is proper to God the Holy Ghost 3. God the Holy Ghost must be the Applier the Comforter or else none could be saved none partake of the comfort of this salvation for all men are dead in sinne lie among the dead none can quicken their own souls they are from beneath under the power of sin and Satan and the Law they are in a state of enmity alienation impenitency and unbelief invincible to any created power or means there is a Christ there is a Father and let this be told us a thousand times over and we left to our best abilities to receive this declared love and grace this is all we can do we can draw back but cannot draw near to the saving of the soul we can behold with our rational abilities and wonder but then we despise and so perish we can discern it but under carnal notions and count it foolishnesse we can but receive it in vain we can but turn his grace into wantonnesse we will be establishing our own righteousnesse by all that is delivered in the Gospel and so become more stout proud formal and secure and Christ crucified who should be precious and our only glory and rejoycing will be to us a stumbling block and a Rock of offence and under the form we will be the more stiffe though perhaps the more secret sometimes and ever among men the more plausible deniers of the power of godlinesse Oh let the holy Spirit of life and power come by the Gospel and bring it home with much power and much assurance or else all perish we all perish for ever with Christ in our ears in our mouths in our best natural understandings with the Gospel preached in our streets with high and low applauding of the mercies of God 4. God the Holy Ghost must be the applier that all the love of God the Father and the grace of the Sonne set forth in the Gospel may be thorough and effectual even to one awakened to see his sinne and cursednesse and that we once brought to faith in Christ might be for ever safe An awakened sinner how will he runne from God runne into the gulf of despair or gad about to change his way or catcht at straws to save from sinking but when Christ is proposed he cannot lift up himself to draw near to meet him in the wayes of his grace No the Spirit of truth must come as the Comforter as the Arme and right hand of the Lord to bring Christ and the soul together to comfoâ—t
and revive the broken in heart he must create the fruit of the lips of Ministers to be peace the believing and revived souls how soon would they lose their graces and comforts were not the Holy Ghost the Comforter given unto them to dwell in them for ever here here is our safety 5. By the Word which the Spirit ingrafts the Spirit comes in his communion that the believer might have the witnesse within him and then can nothing deprive him of the comfort of his salvation SECT 10. The Vse of this Doctrine is first for Information This truth that the Holy Ghost maketh The use of this 1. Information the application of the salvation of sinners by Jesus Christ is for singular use for Information and for Exhortation First for Iâ—formation it informs us of four things first of the excellency of the Word of God the Scripture and in special of the Word of the New Testament it is the Chariot of the Spirit in which the Spirit of truth cometh into our hearts the Spirit breathed it at first and in it still the Spirit breaths It is never without the movings and workings of the Holy Ghost in strivings in convictions upon all men to whom it comes and in conversion to the chosen of God It is the power of God to salvation to all that believe whether Jews or Gentiles Secondly of the excellency of the Ministery of the New Testament which ministers or 3. â— the spirit and is the Ministery of the Spirit which makes the receivers of the Gospel to be the Epistles of Christ written not with ink but with the Spirit of the living God not in Tables of stone but in fleshly Tables of the heart and all this ministred by the Ministers of Christ by which God maketh manifest the savour 2 Cor. 2. 14 15 16. of the knowledge of Christ unto God a sweet savour in them that are saved to whom ir is the savour of life unto life and in them that perish to whom it is the savour of death unto death but in both a sweet savour unto God and by it he perfumes the world Thirdly of the worth of a true Christian the Spirit of God and of Christ dwelleth in him he hath the witnesse in himself he hath this anointing Fourthly of the excellency of the work of grace in the Convert above all that is found of vertue praise or worth in any other people in the world The Gospel Convert is the spiritual man he is one in the Spirit one after the Spirit he is one â—pirit with the Lord Christ their very bodies are the consecrated Temples of the Holy Ghost this makes one a good man this makes a difference among men some have the Spirit some though they may pretend to it yet seeing they are not delivered from sensuality nor from self-conceitednesse Jude 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sheweth it self in removing all the bounds which God hath set between his Church and the world and in setting no bounds or in setting bounds of their own they have not the Spirit There are other spirits besides the Spirit of God and there are who have the Spirit of God and yet they have not the Spirit in that sense of which we speak here There are five sorts of spirits which are not the Spirit of God and they have a Five sorts of spirits that have much power on men which are not the Spirit of God great stroak upon men 1. The spirit of man which knoweth what is in this man this is the soul which animates the body which is endued with reason which hath understanding and will which hath conscience that is a power to reflect upon himself and upon all within him to view and know his own thoughts and counsels and all his desires and actions and then to make up a judgment upon it for God with or against the man the soul in respect of this power 1 Cor. 2. 11 14. called the conscience is the spirit of man but this animal man receiveth not the things of the Spirit of God nor can know them they are far above out of their reach 2. The spirit of the world this is the wisdome of the world wherewith Philosophers Princes wise States-men and Politicians learned men Inventers of arts trades and manufactures Merchants Rich men Navigators warlike Heroes Renowned men have excelled whose power and force lyeth within the compasse of humane reason and is accounted the perfection of the minde This spirit the world is proud of this saith Paul we leave to the world to the men of the 1 Cor. 2. 12. world this spirit is not sinful in it self 3. The spirit of lust that dwelleth in Jam. 45. â—â—oh 5. 19. 2. 15 16 us this is the spirit of that world which is placed in wickednesse of that world which is the lust of the flesh the lust of the eye and the pride of life this is a sinful spirit and it reigneth in all men by nature and beslaveth the two former spirits the wisdome of the world and the very soul and conscience of man this is the impulse of the former spirit of the world the life and power of it the malignity and wickednesse of it And this spirit is the spirit of envy pride ambition revenge self-love atheisme profanesse and superstition it is the spirit of timidity or base pusillanimous fear and of tyrannical domineering oppression The more basely fearful the more proudly tyrannical 4. The spirit Satan who works effectually in all men by nature he is the 1 John 4. 2 3 6. 1 Tim. 4. 1 2. Zach. 13. 2 Rev. 16. 14 father of lusts and the father of lies and in that regard he is the spirit of errour the spirit of Apostasie and of the doctrine of Devils we read of unclean spirits the spirits of Devils which come out of the mouth of the Dragon as well as out of the mouth of the Beast and our of the mouth of the false Prophet these are those men who love to broach such lies in Religion coloured over with hypocrisie Rom. 11. 8 Isa 29. 10 14. 6. 9. 5. The spirit of slumber which is sent of God in his righteous judgment for hardnings and rebellion against the light of his Word and for gain-saying of unbelief under the Gospel This is a stupid sottish heart hard and hardened benummed aston'd as with a lethargy that feels not nor understands divine and spiritual things although it be never so much rouzed punched and gored so that they startle but presently nod and fall fast asleep again And here not only the heart is so secure but there is also a force and impulse of Satan sent of God as a righteous judge which carrieth them mightily and beyond what is ordinarily found in things which men do alone as men this is called a spirit of slumber the like reason is to be held in the fore-named spirits Errour is
a gift will do us good is it great and is it not worth the asking it is too great and good for us but Christ is the giver the Father is the giver he that gave freely for a sinner for chief of sinners his own Sonne and gave himself a God in Covenant and a Father in that his Sonne he will not think the gift too good and too great to give his holy Spirit Ask then Ask of thy heavenly Father Ask for his Sonne Christ Jesus sake not for thy own sake this gift may be had for asking Sixthly Let thy utter destituteness and want of the spirit the more felt the more make thee athirst and then let thy thirsty soul call and cry for this living water Isa 43. 3. Mark the promises I will pour water upon him that is thirsty and stoods upon Joh. 7. 37 38. the dry ground I will pour my Spirit upon thy seed and my blessing upon thine off-spring The thirsty coming unto Christ and believing on him shall have the Spirit given unto him Seventhly Cherish the motions of the Spirit in and by the word moving upon thy heart Its motions that we may know them are these 1. The revealing of things supernatural and the setting home of holy truths he causeth by the Word the light to arise and shine upon thee and lets it in by the understanding upon thy heart and thus is striving with thee to give it entertainment Shut not thine eyes draw the curtain of neglect and security open the doors and let the truth come close to thy heart and sink down deep into thy soul 2. The discovery of our sinnes and sinfulnesse and rebukes to astonishment general and to sorrow special unto the manifesting of the unreasonablenesse of our carnal reason and of the misplacing of our affections and in both these laying low the stournesse and haughtinesse of man a most necessary work for we are not more sinful then proud and lofty as appears by our scorning and our delight at least in the secret disposition of a scorning heart at all the counsels of wisdome that tend to the power of Godlinesse 3. The leading to Christ crucified for justification presenting Gods great mercy and Jesus Christs obedience and sufferings to the heart and carrying out the heart to it with such heart-breakings as produce supplications and with such perswasions as produce joy and peace 4. The framing and fashioning to holy obedience with soulpurifyings and with readinesse and livelinesse 5. The raising of strong lustings that is holy hatred fear sorrow carefulnesse blushings and shame vehement desire indignation reveâ—ge and endeavours to grow better and better by all the means of grace by failings by falls by experiments by mercies by corrections by word and works by all occurrences joyous or grievous all the creatures These are the motions of the Spirit now then cherish these Eighthly Take â—eed of Intemparency that is all excesse in the use of things lawful of things which we must use of necessity and of duty It is excesse when the use of such things as of meat drink apparrel and honest recreations causeth uncircumspect walking taketh off from wise Redemption of our time deadeth or wasteth spiritual mirth and melody of heart and behaviour destroyeth thankfulnesse to God as Father through Christ and lifteth up from submission one to another in the feare of God The Context in Ephes 5. from ver 15. to v. 22. teacheth this Ninthly Obey God in his Gospel and in the ministery of it This obedience is Act. 5. 32. Act. 2. 38 39 40 41 42. expressed in repentance and the works of the truly penitent in glad receiving of the Word in receiving the â—oâ—pel-Ordinances and continuing in the use of them in forsaking the wayes of an untoward generation crosse and opposing together with their society and in embracing the wayes and society of the faithful and godly together with the godly faithful Ministers who labour among us and admonish us Tenthly Love the Lord Jesus Christ Joh. 14. 15 16. 1 Joh. 3. 22 23 24. and out of love to him have hold and keep his Commandments of faith and love which he hath given in charge the Spirit who glorifieth Jesus Christ will dwell and will not abide to come but to those who delight in doing Christs Commands and the things that are pleasing in his sight This is the first branch of Exhortation the second followeth concerning SECT 12. The ordering of the believers aright towards the holy Ghost given to them When we have received the Spirit let us have our hearts upon the duties which To be ordered aright towards the Spirit we owe towards him they are these they order us aright in two particulars First that we avoid all sinning against the Spirit Secondly that we expresse the virtue of his Communion and manifest his name put upon us in our Baptism and his glory dwelling in us and resting on us There are many wayes of sinning against In five rules for avoiding evils against the Spirit the Spirit all which are the more dangerous because not discerned by the world and chiefly because they are against the applying of the remedy provided for sinners in Jesus Christ lest it should be received in vain and lest any should fail of the grace of God Herein our duty is laid down in five rules 1. Quench not the Spirit this is done 1. by neglecting or despising the Word 1 Thes 5. 19 20. 1 Cor. 14. 2. and the means of grace which have the promise of the Spirit especially among all the means that of Prophesying or the Preaching of the Word 2. By permitting 2 Tim. 3. 16 17. with ch 4. 2 3. any thing to put our hearts out of a gracious fâ—ame And this is a gracious frame a heart seeking others edification full of love and goodnesse joyful in the Lord Jesus prayerful thankful nourishing the gifts graces and motions of the Spirit in our selves or any others in whomsoever we perceive them stirring them up and blowing that holy fire highly esteeming the gifts operations and administrations of faithful preaching bringing all to the touch-stone of the Word tenacious of that which is good fleeing the appearing of sin of all sorts and seeking growth in sanctification this is gathered from the Context in verse 14. to the 24. of 1 Thes 5. The Spirit is like fire fire consumeth stubble purifieth mettals illighteneth and heateth and is of vehement and powerful acting to turn all into fire and make all things like it self So the Spirit it burneth out our lusts it purifieth the soul it giveth light and heat of knowledge and zeal it maketh spiritual and that which is of the Spirit is Spirit The Spirit is like the holy fire which came down from heaven upon the Altar which the Priests by Office were to keep in that it might never go out Shall we quench the Spirit without which there is neither light
nor hear of saving good or salvifical upon the face of the earth shall we that are a spiritual Priâ—â—t-hood let this heavenly fire go out for want of stirring it up and of fuelling it Now as fire so the Spirit may be quenched It's workings of a lesser and lower degree than of renewing grace may be utterly extinguished its gifts may grow rusty and the Spirit in that working may depart wholly as it did from Saul and an evil spirit come in the room of it His peculiar works and saving may be weakened and lost for acts and degrees and sensible feelings as in David Take not thy holy Psa 51. 11. Spirit from me Restore me tâ—e â—oy of thy salvation 2. Grieve not the holy Spirit of God Eph. 4. 30. with the context in ver 25. to the end of the chap. by the usual and accustomary evils of the tongue in lying and corrupt communication by the sins of unbridled passions of idlenesse and whatever it be that breaketh out against kindnesse tender-heartednesse and readinesse to forgive A gracious and pure language a diligent and liberal hand that labours to have whereof to give to him that needeth a calm and quiet breast a loving heart full of the bowels of Jesus Christ these rejoyce and glad the Spirit of God All the other which are sinnes that discover themselves after calling do sad the Spirit whom we should make joyful as our best guest our best friend who comes and dwels in us purposely to seale us up unto the day of redemption these and all sinnes unmortified I mean not singled out particularly and brought under the work of mortification and put into that furnace after conversion do spoile the sealing of the Spirit that it cannot come off faire and full these also are against the comfort we should have in the day of redemption when Jesus Christ shall come in glory to receive his redeemed ones to himself and manifest to all the perfection of that work in righteousnesse how shall he condemn the world for idle words and his Redeemed ones live with idle hands and filthy rotten discourse or shall he receive those for adopted sonnes and daughters when they are of spirits as implacable proud passionate and malicious as those who are without Christ in the world in whom the spirit of Satan works effectually 3. Resist not the holy Ghost much lesse for that is a higher degree of sinning to resist is out of an uncircumcised natural heart and eare to rise up and to be of an hostile mind and behaviour against the ministery and to fall fowle upon the doctrine delivered according to the Word of the Old and New Testament or upon Act. 7. 51. the Ministers for their doctrines sake 4. Tempt not the holy Ghost by pretending Act. 5. 1 2 3 4 9. such works of faith love and obedience which are most eminent fruits of the Spirit in the truely and eminently gracious answerable to the times of light and the state of the Church which we live in when indeed it is but a pretence and we know that we play the hypocrites lying dissembling and dealing falsely therein as if we had not to deale with God with God the holy Spirit but with men whom we may easily deceive 5. Defile not his Temple that is pollute 1 Cor. 3. 17 neither your own selves nor other Christians neither yours nor their souls or bodies either with corrupt and unprofitable doctrine or with corrupt and vain manners or with dividing principles or practices causing rents and schismeâ— parties and factions in the Church of Christ Again that we may be rightly ordered In five rules to shew the virtue of the Communion of the holy Ghost Jude 20. Eph. 6. â—8 1 Cor. 2. 4. Col. 1. 8. 1 Cor. 12. 7 Gal 5. 25. Act. 9. 31. towards the Spirit we ought to shew forth the power of his Communion the manifestation of his residence in us and the glory of his name put upon us in our Baptism in these duties following 1. Perform all duties and exercise all graces in the power of the Spirit pray in the holy Ghost Preach in the evidence and demonstration of the Spirit love in the Spirit let the exercise of all gifts be the manifestation of the Spirit live inwardly in the Spirit walk in the strength of the graces in the power of the spiritual Gospel truthes the articles of faith and in the comforts of the holy Ghost even of the exceeding great and precious promises of the Gospel quickened upon the heart by the Holy Spirit of promise 2. Be filled with the Spirit here can be no sinful excesse excessive fulnesse is â—ph 5. 18. 〈…〉 â—3 â—2 the just and due measure and proportion in which we should desire the Spirits presence and working The Holy Ghost sometimes fills with special force and poâ—eâ— to some particular Acts of duty So Pâ—tâ—r and all the Apostles after solemn prâ—â—er were silled with the holy Ghost enabling to speak the Word with boldnesse with liberty of Spirit and of speech Sometime he fills with great joy as in the Disciples when they saw the courage of the Apostle Paul and Barnabas under expulsion and the wise and gracious guidance of Gods expelled servants for the spreading of the Gospel and propagating thereof to other parts of the world Act. 7. 55. Act. 6. 3. 1 Cor. 1. 5. 2 Cor. 8. 7. Sometime with the might of patience and power of hope and of all graces fitting for Martyrdome as in Stephen Sometime he fills some members with special abilities and gifts as with wisdome with utterance with all knowledge with all diligence All this fulnesse of the Spirit God keeps in his own hand to give when he pleaseth and it is of reward but all graces that accompany salvation that have salvation in them of them we should eâ—pecially desire to be full as of faith of love to God to Christ to the Word and to the Saints and of a lively patient hope this is our work and is of the ordinary working of God through Christ in his live-members And not only should we seek to be full of these graces but of them and of the holy Ghost as in all the places above mentioned the words runne and not in vain that is filled full of a singular presence force and working of the holy Spirit acting and directing the mind and heart unto that which is good and holy with efficacy and power 3. Preserve the unity of the Spirit in the bond of peace this we ought to be endeavouring Ephes 4. 3 Phil. 1. 27. though we cannot effect what we would by reason of the destroyers of this unity and though we have many failings unbeseeming this unity It is an Evangelical command and endeavour we may we ought to stand fast in one spirit striving together for the faith of the Gospel when the faith of the Gospel is opposed and is in the conflict we
the senses Secondly this pollution is innate and connate it is born in us and born with us It is as old as we are It was in us in our very conception it is bred up with us It discovers it self as we discover the use of our reason and it will be in us while we are in this frame and building Thirdly because we are as tender of it as we are of our very flesh Fourthly because there is a body of it a whole consisting of many members joynted together and ministring nourishment to every part for the encrease of the whole A whole composed heap not only spreading it self through the whole man and discovering it self in every member of the body but having also all the several wickednesses which ever were committed in it in the seed and spawn of them It is not some one transgression but many as the body is not one member but many and these many are knit together in an hellish order Fifthly because this is propagated as our bodies and flesh is propagated but our souls are not God is the Father of our spirits but men the fathers of our bodies therefore it may well be called flesh Sixthly because the motions of this original pollution are in the members of our bodies By spirit is meant not the soul nor the mind or understanding faculty the highest that is in man nor conscience the Character of the reasonable creature But by spirit is meant the Spirit of Christ sanctifying the man and dwelling in him through the Word of God engraffed and the regenerate part the Divine nature or disposition wrought by the Spirit of God the holy Ghost and conformable to the Image of Jesus Christ Iâ— this work there is the seed first of all grace and that under the New Testament in a largenesse Secondly it is in the whole man in soul spirit and body Thirdly and that too in truth or sincerity Fourthly it is of God in Christ for its original And fifthly for its continuance it is of incorruptible seed and abideth for ever Sixthly for its piercing effectualnesse in operation it leavens the whole man It is deepest and chiefest in the soul It is spreading and thorow in what it works It is active according to its own sphere which is supernatural and celestial yea supercelestial and according to its rise which is from the Spirit for whatsoever is of the Spirit is Spirit After notes the rule and guide and from that rule the force which swaies and carries out the man in his actions Walking notes 1. The course taken upon choice and 2. The progresse in that course or way with 3. Pressing on still forwards and 4. With perseverance and constancy till we come to the end Not after the flesh but after the Spirit That is refusing that and choosing this for guide and removing from the wayes and walks of the flesh to go in these that are after the Spirit Walking after the flesh is mentioned to shew that Original sinne is the sinne that reigns every actual sinne hath its strength in the corruption of nature Thither we must ascend in the work of mortification if we would kill sinne dead the root Crucifie the flesh with the affections and lusts thereof The lopping of a tree destroyes not the tree he that would not serve any sinne must destroy the body of sinne and not some one or two members only and he that would destroy the body of sinne must crucifie the old man Walking after the Spirit sheweth that all grace is brought into us from without from above from the holy Ghost It is not from a seed in us which is born with us and lyeth as the seed of Corn doth awhile buried in the earth It is not from any power or spirit that is in the Creature or in this visible Globe or in the Creatures Angelical It is from the Spirit of the Father and of the Sonne Again this sheweth that all grace is yet truely in us from the holy Ghost dwelling in us through the Word engraffed or the revealed truth of the Gospel from the holy Ghost thus dwelling in us and renewing sanctifying acting and leading of us And lastly that we are born anew of the Spirit are in the Spirit do live in the Spirit and are after the Spirit and then we walk after the Spirit We must first be and live and afterwards walk Thus you have the force of the words SECT 2. The particular truths or doctrines which 2. The words taken asunderin nine doctrines are wrapped in this description are these 1. In those that are in Christ in them there is the Spirit of Christ The Spirit in renewing unites to Christ their union with Christ is spiritual not physical not moral alone not personal at all The Spirit of Christ is in them and uniteth them to Christ and Christ and they are one Spirit as Man and Wife are one flesh this truth ariseth from this description as it is referred to the words before in ver 1. of this Chapter To them that are in Christ there is no condemnation Now this is to be understood of the holy Ghost as he is the Anointing wherewith Christ is anointed even Jesus Christ not considered as he is the Sonne of God simply and absolutely but as he is the Christ God-man and wherewith from Christ that Holy One they are anointed the work is the work of the third Person but not a work that makes a personal union of them to the Holy Ghost 2. Where the Spirit of Christ is in any there is also flesh whiles they are in this life where there is grace there is corruption though it holds not on the contrary where ever there is corruption there is grace also Nay it is far otherwise untill regeneration there is nothing but corruption in any or all the men in the world no not in the elect of God but where the Spirit is there is flesh although not walked after This is gathered from the description as made up of a negative first and then of an affirmative which sheweth a nature or disposition in the described here which is declining and renouncing one principle and cleaving to and following sweetly another principle Therefore with the regenerate it is thus their works are mixed their actings of their graces are mixt and maimed All their best duties smell strong of the flesh therefore the Regenerate ought to be watchful and jealous over themselves humble to God-ward meek towards man and making use of Christ and faith in him in all doing all in his name or mediation and looking for acceptation of all in him alone 3. That flesh even in the regenerate and spiritual is so sinful that if it were followed it would destroy them therefore it is sinne in it self and in the lusts of it even in the regenerate for if it were not sinful why should it be renounced why should it not at some times and in some cases be allowed 4.
to rellish temporal things only or chiefly and to have no rellish of spiritual things the things of Jesus Christ or to savour spiritual things no otherwayes than carnally as when our Saviour spake of the gift of the Spirit that living water to the woman of Samaria she said Lord give me of this water that I may not thirst nor come to this Well to draw Job 4. 15. And when he said to the Jewes that there was bread of life of the which whosoever should eate he should never dye some cryed out Lord evermore give us this bread Good words but arising Joh. 6. 33 34. wholly from earthly apprehensions of the things of which Christ spake 7. In the reign of some particular lust Gal. 5. 19 20. or known sinne as uncleannesse covetousnesse malice pride profane swearing railing drunkennesse gluttony when we live in any manifest work of the flesh 8. In the power of carnal princâ—ples 2 Cor. 10. 4 5. reasonings and objections against faith and holinesâ—e these are strong holds these are the flesh's fortifications which while they stand undemolished the flesh reigns these be the in-works when they are taken and sleighted the flesh is dismantled and led Captive but not till then 9. In the hatred of the godly the hatred of the brethren which is the not loving Gal. 4. 29. 1 Joh. 3. 14 1. of them we cannot know them to love them but can finde them out to reproach to shoot out the mouth at them a strange perversenesse when we can quickly discern them to slander them and call them hypocrites who though they will not swear yet will lye when we cannot see who are godly Do not all offend in many things yet can privily Psal 11. 2. shoot at the upright in heart when we can see them well enough to shoot at them but we cannot see Christ in them to do them offices of love brethren Mat. 25. 43 45. we cannot love this brotherhood what is this communion of Saints well said here is flesh all over 10. In the speaking evil of the Gospel and of Christs name or way and in an heart alienated from the life of God 1 Tim. 5. 14 Eph. 4. 18. from a godly life a life in which God is seen and in which it is evident that the man hath seen and known God as he hath revealed himself in his Word he is an adversary that is glad of an occasion to speak reproachfully of Gods way he is in the power of Heathenisme whose heart cannot close with the power of godlinesse Thus far for a more general discovery of the reign of the flesh SECT 4. In particular the flesh being a close enemy and in the times of the Gospel it And in matters of Religion its reign discovered as standing with the State policy of this Queen Regent to have somewhat of God and of Christ seemingly and for a colour that she might sit fast in the chaire and reign still indeed let me shew you her in the Throne and descry the Regency of the flesh in the choicest works and means of Religion And here we lay down this for a certain truth that There is not any outward duty profession or priviledge of Gods people which the flesh will not take to and suck to her self advantage out of it she is such an hypocrite and in her wickednesse hath wit at will Therefore see her Regency 1. In prayer they that live and walk 1. In prayer Prov. 28. 9 Isa 1. 15. in sinne and disobedience to the Word of God may make many prayers but an abomination to the Lord are all their prayers and the Lord saith I will not heare when ye multiply prayers for the flesh hath the rule in them while they pray and it is thus discovered First if an Heathenish spirit act them Seven wayes Mat. 6. 5. which thinketh God is well-pleased with the work done or the cries of a natural heart with a few good and holy words with much speaking or with the number and tale of our prayers a touch and outside of the duty Secondly if a Pharisaical spirit act Mat. 6 5. them which thinks to merit at the hands of God and prayes to be seen of men and to be accounted for devout Thirdly if things spiritual be asked as savoured onely under carnal notions and for carnal and worldly ends chiefly Fourthly if the things of this life be asked onely as there are multitudes who never offered any desires to God that were the desires of their hearts but what were for health when they were sick or for successe in their earthly Affairs or for deliverance when they were in distresse and dangers or for a plentiful Harvest and good Crop with such like or if the things of this life be asked chiefly if God should give us Solomons priviledge and then we have not Solomons heart nor Davids one thing nor Agurs discerning feare of sinne and temptations with preferring of contentation with food and rayment if the requests we offer up in the words of prayer be never so spiritual and in the work the affections stir and are jogging and make a great noise but it is all but for the time of prayer when the constant bent of the heart is for covetousnesse and the heart is set upon riches or the things of this life or if the things of life be asked as temporals and not that they may be spiritualized and sanctified to us in their use they cry as the young Ravens cry and pray as rhe Lyon hungry roars and seeks his meat of God Fifthly if temporal afflictions and judgments make us pray and cry but not sinne nor spiritual judgments such prayers have not the heart to God in them they are the howlings of wolves and God Hos 7. 14 so reckons of them Travellers captives sick folks sea-men and all under extremities will cry unto God in their troubles and the Lord hears so as to deliver them out of these distresses but if when they are delivered sinne be still their Idol and spiritual plagues are not felt lamented nor prayed against but rather danced under their prayers are but the cries of swine when they are pinched and the cryes of nature to the Lord of nature Sixthly if sinne and the wrath of God because of guilt and consciences gripes and sentence or if the Laws threatnings and denunciations of judgments out of the word and the work of the spirit of bondage which is upon us if these do cause us to pray cry out and repent but yet there be no workings of the Spirit of grace and of Adoption nor sinnes filthinesse and offence do put us to grief and be a burden and heavy load further then it is abominable to the light of nature and is cryed shame on in the world this kinde of sorrow for sinne is no more than what may be found in a Cain or in a Judas Seventhly if we pray and
Kingdome Fourthly in pretending zeal for Reformation and against Gods dishonour Rev. 19. 18 and when God makes a Feast in the slaughter of his enemies to fall from the work begun and to be like Vultures and Kites and Birds of prey feeding on the flesh of Kings Captains and mighty men and â—ied by the teeth on the Collops Flanks and fat of rich Demeans Lands and Estates whereas when God giveth great reward for service done we should be the more and the more faithful in the work of the Lord. Fifthly in seeking to joyne with the sincere in building the Lords Temple that we may corrupt the structure or hinder the work like the Adversaries of the Jews Ezr. 4. 1 2 3. in the dayes of Ezrah 10. In great undertakings the flesh may rule where the enterprizes atchievements and successes are above herâ—ical and the right hand of God is lifted up on high as the Medes and Persians are called Gods mighty ones and his sanctified ones Heathens may be Saints Saints of the Isa 13. 3. most high God in this sense so these were Saint-souldiers And Christians may go farther and yet be under the Regency of the flesh First they may enquire of God by his Prophets by the Scriptures in their great expeditions but herein they are like Ahab who said there is one Micaiah but I 1 Kings 22. 6 8. hate him or they are like Johanan and his company who will needs be satisfied what the Lords minde is and promise obedience and binde it to the utmost but when they understand that it is against their minde they will absolutely refuse and hold their own will and way and Jeremy the Prophet must be charged with speaking falsely in the Name of the Lord. Jer. 42. 1 2 5 6 10. 43. 1 2 3 4 5 6 7 1 Kings 22. 4. Secondly they may use the friendship and seek and hold correspondence with the truly godly but it is like Ahabs compliance with Jehoshaphat upon earthly grounds and for worldly ends Thus have I endeavoured to discover the flesh maintaining her state through spiritual walks the next that follows is to set out the Regency of the Spirit SECT 4. 4. The Reign of the Spirit may be seen in a six-fold discovery of his working for 4. The Regency of the Spirit in six works where he is he works and where he works he works but not as one that doth his work in a corner and his work is with efficacy and power his work is like himself thus then 1. The Spirit carrieth him in whom he is unto the Word and in the Word unto Jâ—sus Christ he carries to the Word Psal 19. 7. 119. 1. 64 which he breathed and in which alone he savingly works he that hath the Spirit saith The Law of the Lord is perfect converting 1 Cor. 1. 23 24. the soul Blessed are the undefiled in the war who walk in the Law of the Lord O teach me thy statutes The Gospel of Christ is to them the power of God and the wisdome of God likewise in the Word the Spirit carries to Jesus Christ Prov. 8. 35 he waiteth there to finde Christ and in him favour with God and life eternal he sâ—ith O that I might be found in him in the Lord Jesus Christ have I righteousnesse and strength And in the knowledge of Christ revealed in the Word the Spirit carries to faith and love which is in Jesus Christ that is which is set on Christ as the object which is formed by the Gospel Isa 45. 24. of Jesus Christ and which is truly Christian now the heart is for such faith and such love and not content with any kinde of faith in God and Christ or any kinde of love to God The Spirit is the Spirit of faith and the Spirit of love in converting a sinner to Christ the Spirit makes faith and love to abound in the exceedings above the 1 Tim. 1. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power of inbred unbelief and hatred beyond the power and malice of men or Divels to destroy and with the living increasing aspirings to perfection from degree to degree 2. It makes very sensible of spiritual wants and evils and fills with desires like hunger and thirst after spiritual good things Where the Spirit of Christ is for where he is there he reigns that man is made sensible of the flesh even of the corruption of his nature I am carnal sold under sinne I was conceived in iniquity Rom. 7. 14 Psal 51. 5. Rom. 7. 18 I know that in me that is in my flesh dwells no good These are the feeling expressions of the godly that man is sensible of his special sinnes I do know mine own iniquity and my sinne is ever Psal 51. 3. before mine eyes that man is very sensible of inward sinnes of the sinnes of his thoughts his heart-impurities the deceitfulnesse and hardnesse the desperate wickednesse of his heart so that it needs a new Creation and the renewing of a right Spirit a new heart and a new Spirit that man is sensible of the evils of his best Isa 64. 6. works all our righteousnesses are as a menstruous cloth that man is sensible of the utter need he hath of Christ for righteousnesse and for strength and of his want of spiritual blessings and saving graces A poor empty vain foolish and lost creature he findes himself without Christ without God and without hope his invincible desires are after reconciliation Cause thy face to shine Lord lift thou up Ps 80. 3 7 19. Psal 4. 6. Hos 14. 2. the light of thy countenance upon us Take away all iniquity and receive us graciously these invincible desires after reconciliation through Jesus Christ to enjoy Gods reconciled face in the Atonement made in the blood of his own Sonne are in that Psal 4. 6. Psal 26. 3. 17. 15. 30. 5. 63. 3. man set to attain it to retain it being had and to recover it if any way lost and to walk in the light of this his countenance as his true blessednesse and chief good that mans desires also are invincibly set after renovation Create in me a clean heart O God Turn us and we shall Ps 19. 15. Ps 51. 10. be turned 3. It filleth full of grace and supplications with mournings bemoanings and self-abhorrings Jer. 31. 16. Zach. 12. 10 11. Ezek. 36. 31. 16. 61 Ro. 6 21. Ezra 9. Jer. 31. 18 19. the confusion and shame for sinne wrought by the Spirit given is voluntary and of choice not without some pleasure taken therein I will declare mine iniquity I will be sorry for my sinnâ— the confessions of sinnes guilelesse and open-hearted without hiding and cloaking and with holy blushings in Gods presence this is true of him now ashamed 4. The Spirit where he cometh he giveth a new light even the light of life a new savour and rellish to
Conversation an holy life according to Gods Word will serve then there is no hope It is as bad as to be damned to hell to be pressed to holinesse God shall have any thing at their hands if he will spare them in this Ah alas for a spirit of whoredomes is in the midst of them and their sinnes are their Idols they hold fast deceit and refuse to return Brethren shall I hence describe unto you a natural man He is one that leads The Character of a natural man his life whiles perhaps Ingenious witty of fine parts well-tempered civil moral honest fair in his dealings and in some particular actions yea and in his general course upright and blamelesse according to his natural and acquired light yet he leads his life as if his eternity and his good were in this present world his height and glory is to be humane and rational or learned and philosophical or devout in the way of Religion which his own heart chuseth and which the people he liveth withal do like of whose wills he followeth and whose favour he hunts after with an eye to his worldly pleasure or profit or honour or all ever nourishing one or more manifest works of the flesh unto which his heart is true as one that is wedded to the Devil the father of lusts and lies a voluntary captive to his will and taking pleasure to bed with him in his effectual working and to fill his soul with loves he is in darknesse loves darknesse and walks on in darknesse without any spiritual discerning though he be under the Gospel-light and have his day of visitation he sleeps in deep and dead security without any true awakenings to holy enquiries or watchfulnesse Empty of saving truth and graces in power his Converâ—ation is at the best but vain from the vanity of his mind in which he lives and thence he will not be moved for his fathers and fore-fathers did so before him Fleshly wisdome frames his conversation in strength of hypocrisie if not pharisaical yet natural And he never yet knew nor can be perswaded by all the preachers in the world that secret Atheisme estrangings from God much lesse enmity to him impenitency and unbelief do reign in him or that these in him are any great fault Oh the miserable estate of such a one A Lamentation oh how many such are in the world there is a world of them a world of them even of those who bear the best of names which is Christian Who can with-hold from sorrow and sighings if he understand and know things as they are oh that we could mourn over you who cannot mourn for your selves or that one could beare you on his heart and bring you to Christ that he might place you under his love so melting and put you into the laver of his own blood till washed there you might come forth other men even new-men Oh that the Spirit of life from Christ would at length breath upon you till he breathed in you May it be may it not be could you but unfeignedly desire it should it not be We leave you and the work with the Lord and how ever it may fare with worlds of men in this sad estate yet as for you among us if there be no remedy this shall be your priviledge you shall not go down to the Chambers of hell beneath unlamented you shall not descend to that infernal pit not mourned over since such as you are drew tears in abundance such was his heart from the eyes of Jesus Christ our Lord and Master when he came not to condemne but to save the world and being the Minister of the Circumcision beheld so many of his charge to perish everlastingly notwithstanding he would so often have gathered them together as a hen gathereth her chickens under her wings and they would not he would but they would not SECT 7. 6. The walk after the Spirit is a life led First After the Word therein he that 6. What the walk after the Spirit is Ps 1. 1 2. 119. 1 2 5 6. is in the Spirit exerciseth himself with delight day and night thereafter he walketh with desires and endeavours from the whole heart to be undefiled in that way and with earnest prayers unto God that his wayes might be directed to keep Gods testimonies and to have respect unto them all this is the light and the Lamp of the Lord and his heart saith Come let us walk in the light of the Pro. 6. 23. Psal 119. 105. Isa 2. 5. Isa 2. 3. Lord there he findes Christ teaching Gods people of his wayes and therefore taught there of God he resolves he will walk in his paths prescribed in his Word this is the holy Canon and therefore he Gal. 6. 16. will walk according to this rule for so do all the Israel of God this the Holy Ghost breathed whose breath being the breath of Christs lips is his life and kills none but Antichrist and Antichristians with the men of the world and therefore he subscribes to this closing acclamation That man who ere he be is 〈◊〉 worth his ears given him of his Maker to heare Rev. 2. 7 11 17 29. 3. 6 13 22. withall who will not hear what the Spirit saith unto the Churches the Scripture is his Rule for faith for worship for holy walking in sobriety in righteousnesse in godlinesse in all estates in all relations in the Family Church and Common-wealth and in his particular calling and for holy order and discipline and for incident cases with professed subjection 2 Cor. 9. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A subjection of publick profession Gal. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 6. against which he can do nothing and for which he can do any thing and all this now according to the Gospel-dispensation in which his honour is to walk with a right foot or to foot it right This spiritual walker is righteous before God walking in all the Commandments and Ordinances of the Lord blamelesse Secondly After the power of inward graces of these the Spirit is the Authour and the root and these are the fruits of Gal. 5. 22 23. Eph. 5. 9. Gal. 5. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit this holy walker as he lives in the Spirit who is the principle of life within him spiriting and quickning his soul with his graces so he walks in the Spirit himself cloathed and his conversation fashioned and ordered by these graces of the Holy Spirit he gives all diligence to adde seasonably bringing forth into practice one grace to another and 2 Pet. 1. 5 8. that orderly that all graces being in him and abounding he may not be barren nor unfruitful in the knowledge and profession of our Lord and Saviour Jesus Christ In the walk in this light of graces as a childe of light he is proving what is acceptable Ephes 5. to the Lord and that
the Moon under his feet and himself set above himself and above tâ—e world while he treads on mould and dwells in a leprous house of clay He cannot abide hypocrisie and loves nothing below that conversation which the grace of God in Christ teacheth He is passing on from faith to faith from glorious grace to glorious grace from strength to strength as one called to glory and vertue but speeding his way through daily mortifications and crucifixions of a home enemy within his own bowels he walks in the Spirit and so fulfills not the lusts of the flesh he walks not after the flesh that he might walk closely after the Spirit he that walks after the flesh knows not the flesh so well as he he avoids and passes by he comes not near but goes away from the flesh's walks for he hates the garment spotted with the flesh He would not defile his garments for fine linnen clean and white is his cloathing even the righteousnesses of the Saints all wrought without hands as himself is the workmanship of God in Christ Jesus by the Spirit in a new Creation yet since that the flesh will be with him the heighth of his spiritual temper is this he will take his garments and his fine array and wash them white in the blood of the Lamb. O spiritual man O Saint of the most high blessed be thou blessed be thy A blessing of his happy change way blessed be thy counsel in choosing this way thou art blessed in such a leader the Holy Ghost the Spirit of life and power what eye-salve but that which Christ alone is Merchant of by a Monopoly that enriches all the Church and infringes the liberty of none what eye-salve but that could have made thee so wel-sighted clearly to discern these two-fold leaders walks and walkers and as if thine eyes were in thy feet to turn thy way with such exactnesse from the one and turn thy walks unto this other Grace is in thy walk and Glory will be thy Crown Christ is not ashamed to call them brethren though he be in glory and they on the dung-hill Of this brood of travellers let my soul be it shall be my hiâ—hest honour among all men to be of this brother-hood which is so nearly allyed and so fast that they are all but one body animated acted and lead by one Spiriâ— and have all one way and walk and one description agreeing to one and all Thus far of the six things proposed for explication of this description which makes up the third great doctrine of this text now follow the uses to be made of this whole truth SECT 8. The use is three-fold 1. Of Tryal 2. Of comfort and 3. Of exhortation Three useâ— of the whole 1. Of tryal 1. This doctrine is full of tryal it is of a distinguishing and differencing nature such are all descriptions they describe not if they distinguish not that one thing may not be taken for another and the excellency of this description is that it is plain and manifest he that runnes may read who is in Christ by faith and who is not the Apostle would not have given it twice in one Context and in the same words in matters of such hiâ—h concernment and on purpose to settle us in sure consolation had it not been most easie to be discerned and palpable to all though malice will not suffer the tongue to own what they cannot but know in their heart The walk the conversation shews the man try then who hath the command of our lives observe that for if we live after the flesh we shall dye for ever but if through the Spirit we mortifie the deeds of the body our members that are on earth Rom. 8. 13 as uncleannesse covetousnesse and the like we shall live for ever and never be damned There are but two principles that rule the man one of these have the command of all men where the one commands there the other cannot that commands that hath power over the conversation It 's lustings and motions are reigning indeed that frame the walk of a man It is then no difficult thing to know what we are by our walks look upon your walk and see your estate The works of the flesh are manifest read and see Gal. 5. 19 20 21. And the fruits of the Spirit are many and go in a chain unsevered Gal. 5. 22. they are sweet and ripe not rotten not hedge-fruit they are such against which there is no Law although they are Gospel-fruit never grew but in that soil Did ever any men make a Law against them and the Law of God is wholly for them Be not deceived by profession and perswasion that thou hast spiritual life within thee if that inward spiritual life do not come forth in power to frame thy conversation after it and no more after Gal. 5. 25 26. the flesh If we saith our Apostle do live in the Spirit let us walk in the Spirit have you spiritual life in you have a spiritual conversation also have a spiritual conversation and you shall not fulfill the lusts of the flesh though you have flesh and the flesh lusting in you The sinnes of the godly are not as the sinnes of the wicked and the manifest difference is this the godly have no way of wickednesse in them no sinne is their way Ps 139. 24 and trade no sinne commands their walk they may fall into a sinne as a wicked man may sometimes fall upon a duty but that is not their course they up again and walk on in Gods way which their souls delight in and choose humbled and ashamed and speeding their way the more their delight is in the Law of the Lord now that allows no sinne neither do they every word of God is pure so is their way and purity of way is that they love there is no wickednesse in all the words of wisdome he that delights in the Word of God as his guide shall of necessity be led in wayes wholly differing from the counsel course and chair of sinners ungodly and scorners Gods children have spots too many but not the spots of unbelievers and hypocrites The spot of Gods children is not the spot of carnal Israelites or carnal professours of the Gospel whatever be the spot of the spiritual this is his beauty he walks after the Spirit he walks not after the flesh but after the Spirit Mark here these three distinguishing points in the trial of our estate First the spiritual takes the Spirit for the Commander and Orderer of his conversation as he would have the Holy Ghost live and rule in his heart and his soul live in the power of the Spirit given to him and dwelling in him so he resolves to walk in the Spirit the spiritual mans walk is a walk after the Spirit Secondly he walks thus refusing and watching against fleeing and warring against the flesh and against the affections and
the lusts thereof this the words import not after the flesh but after the Spirit is the spiritual mans walk Thirdly and whereas the flesh would impose upon the most spiritual he glorifies the Spirit and condemns the flesh the flesh is rejected but the Spirit is chosen for guide and leader this refusing and choosing is his daily work daily and continually in his wayes and walks he is refusing to walk after the flesh and choosing to walk after the Spirit the language of his walks and conversation is this not the flesh but the Spirit not the walk after the flesh but the walk after the Spirit 2. Therefore for the second use here is 2. Of comfort singular comfort to all whose wayes are holy who have the Spirit of Christ the orderer of their lives God will account of thee by the course of thy life the wicked while their lives are vain earthly carnal and they like not the way of the holy and choose not the Word and Spirit for their rule and guide they plead Ps 50. 16. and please themselves in the goodnesse of their hearts God knows them for wicked and so will judge them thou complainest of thy heart and mournest over thy vain thoughts thy weaknesses but holdest fast the way which is called holy thy walk is directed heaven-ward Remember now God reckons thee to be as the way is which thou hast chosen whose walks are spiritual they are spiritual they Rom. 8. 1. are in Christ Jesus and not in Adam flesh may lust in them but they fulfill not those lusts for look upon their conversation they walk in the Spirit they walk after the Spirit and that from the power of the Spirit in them as the spring of life as the quickning commanding renewing inward life The Holy Ghost hath his Throne in the heart of those whose walks he frames whose walks are after his minde these holy walkers are in the Spirit in the Sonne and in the Father as their walk doth evidence undoubtedly That this comfort may flow forth clear and strong it will be needful to give here somewhat of Consideration and somewhat of Caution SECT 9. For Consideration Consider seriously Where four relieving considerations 1. What of the flesh may be where the Spirit rules cast under seven heads Jam. 1. 14 15. these four things following First What of the flesh may be where the Spirit reigns there may be 1. The lustings of the flesh contrary to the Spirit In sinne there is first the evil suggestion or first motion the first rising and peering out of sinne This is in the most gracious and spiritual but with great difference for to the unregenerate and wicked it is the babe of his bosome but to the godly it is the brat of Babylon happy would he be esteemed of him that could take and dash them against the stones Secondly delight ensnaring and bird-liming the soul this may be in the godly but it is stollen and of treachery from the inmate the flesh for his chosen delight is in the Law of God his delight is to do Gods will that is within his bowels but as for the wicked his Psal 1. 2. 40. 8. inward parts are very wickednesse he looks and welcomes and with the whole heart closes with the ensnarings of sinnes motions he would not willingly have it to have check in any case no not so much as from his conscience within Thirdly Consent of will this in the godly is but partial but in the unregenerate it is a full consent Fourthly the Act or Commission in a formed thought in word or in deed This in the godly is seldome and then that which he would not but in the wicked it is common and usual and yet not so oft as he would Fifthly persisting in it and making the actings of sinne their way in which they choose to stand and walk taking pleasure therein this in the regenerate is never much lesse doth the godly man continue in sinne obstinately pleading for it and scorning reproof much lesse doth he take a pride in it and boast of accomplishing his sinful desires blessing the wicked whom the Lord abhorreth and hating the godly that fear to sinne in whom the Lord taketh pleasure 2. Sinnes motions may be lively in Ro. 7. 23. the members of the truly godly but not so as to be able to bring forth fruit unto death as the phrase is in ver 5. of Rom. 7. for as lively as they be the godly watch them the more that they shall not be fruitful Death is not their Lord nor hath them under its power now as it was while they stood married to the Law the Covenant of Works but God is their Lord unto whom they bring forth fruit as married to Christ risen from the dead Therefore sinne may stirre lively but not be fruit-bearing in them but in the ungodly the motions thrive as the birth in the belly which they seek carefully to midwife and suckle hugge in the bosome and dandle on their knees because there is no life of God in them they being altogether in death and abiding in death as the Apostle Johns expression is in 1 John 3. 14. 3. Evil may be present when they Rom. 7. 21 would do good To will that which is good is present with the godly but through the flesh that is by reason of the corruption of their natures in which no good dwelleth there is evil adjacent to that willing and easily beletteth them 4. Grievous untowardnesse awkernesse Rom. 7. 14 19 20. Heb. 12. 1 indisposednesse and aversenesse sometimes And this is the more burdening and pressing down begirting and encompassing the more they presse unto the spiritualnesse of any duty neverthelesse unto spiritualnesse in duty they presse on they stirre up themselves thereto and their backwardnesse dulnesse and deadnesse with all formality they mourn over and judge 5. The Law of the members or corruption of nature which no sooner stirs Ro. 7. 23. but it is presently in the members of the body and there is working as a Law this Law of the members making Warre and rebelling against the Law of their minds yet their inner man and such a man they have in them and others have not that is the Master they own his Law is their Law the other they own not but take for a Rebel and his Law for tyranny 6. Yea there may be a Captivity Rom. 7. 23 24 25. under the Law of the members but it is a captivity in their esteem under which they cry out of their wretched condition cry for deliverance and rest not untill they can upon experience blesse God for Christ their deliverer 7. Sometimes they may have a 2 Cor. 12. 7 thorne in the flesh Some special sinne troubling some great temptation or sore affliction or some Satanical molestation with which they may be buffered sorely that they might be kept more humble under choice
abilities and high priviledges and might shade themselves under the power of Jesus Christ alone So much of the flesh may be where the Spirit reigns this is the first consideration to establish the comfort of the holy spiritual walker Then again consider Secondly There is a great difference 2. The difference between the reigne and the rage of sin between the reign and the rage of sinne sinne may rage where it hath lost its dominion or domination sinne may rage where the Spirit dwells and reigns although it is true that it may rage in those also in whom it reigns sinne while and where it reigns is sometimes dormant and sometimes rampant but in them in whom it reigneth it rageth and rampeth because it is made much of and fuelled pampered and well-fed and hath its full swinge and scope whereas in the godly it rageth because it is stoutly resisted and the death of it is sought with mortal hatred and with immortal hatred with an hatred that would have the very life and heart-blood of sinne and with an hatred that never dyeth but encreaseth more and more There is a wide difference between the rule and dominion and the prevalency of sinne Where sinne is not served nor obeyed yet there it may struggle and for a time prevaile but this prevalency is prayed against till they can say upon comfortable answers from God to those prayers O thou that hearest prayers thou wilt purge them away Ps 65. 23. Thirdly Consider that the combate of 3. The combate of the Spirit against the flesh How known the Spirit against the flesh proves thy good estate Not that it is good or comfortable that there is flesh and that it lusteth but that there is Spirit lusting against it and that there is a combating with it which thou desirest to maintain this is good and comfortable This combate is known thus it is not only between the conscience and the will but between the will and the will it is in the same faculty of the soul and in the will the love is to righteousnesse and not to iniquity and the hatred is against iniquity and not against righteousnesse Again it is a fight against all sinne that he knoweth and against inward sinne and secret in respect of other mens knowledge and not only against outward or grosse sinnes or sinnes which come to light or against some one sinne It seeks and attains to mortification and not only suppression keeping in and restraining It is such as carries the walk of conversation it prevails to preserve a good principle rule and end and not only to do that which is good for the matter with neglect of these It carries to the use of the means and helps against sinne which God hath sanctified and to the use of these means it carries us humbly and with desire of fruit with frequency fervency and reverence taking heed that frequency abate not â—everence and fervency It is maintained by spiritual weapons not by carnal and in Christs might pawned and promised in the Covenant of Grace and not in our own might no not in the might of grace already received and still afresh derived from Christ in the promise by faith acted on them anew Lastly the weaknesse and foiles received in this fight and the wounds gotten and the ground lost are recovered by renewing our repentance and faith and the spiritual Warriour with all his might and atchievements his valiant acts and victories are as before the Lord looking at his approbation and his acceptation for the worthinesse and mediation of Jesus Christ alone in which he rests with self-denial Fourthly Consider there is a Regency 4. The reigne of the Spirit hath a three-fold degree according to three ages of one in Christ 1 Joh. 2. 12 13 14. of the Spirit differing according to believers ages in Christ and so there is a Regency in the bâ—bâ— in Christ seeking assurance of Gods love as a Father and expressing it self in desires complaints and cryes of a childe in prayer And there is a Regency in the strong man or young man in Christ who is carried on with the Spirit of meeknesse and love skilful in the Word and in the use of that Sword full of the power and vigorous actings of faith and of riches of assurance full of exploits in the Field delighting in putting forth the vigour of his strength in deeds and conflicts and there is a Regency of the Spirit in fathers in Christ full of settlednesse of inlarged knowledge in the great mysteries of the Gospel and the perfection of his pure precepts of experiences and of ability and dexterity for counsel and comfort To each of these three ages in Christ doth this description here agree they are all such as walk not after the flesh but after the Spirit neverthelesse these walkers in the truth are not all of a size but are of three degrees according to their several ages and God doth not expect that of a childe which he doth of a young man or of a father this he requireth that answerable to our time and means of enjoying the Gospel we should passe on from infancy to youth from youth to father-hood in Christ These four considerations are of singular worth and use to establish the 〈◊〉 of true believers that their joy â—ight bâ— full SECT 10. Now for Caution whiles these truths A preserving caution that the spiritual walk not as men carnal In twelve carnal paths are opened to stay the heart and to keep the consolation close to it let all the spiritual and gracious be warned that they walk not as carnal for they may walk so that they may look for all the world like carnal persons and thereby may dishonour Christ the Gospel and the Spirit of God and destroy for the present the comfort of their estate Be warned for to look like carnal persons to walk as carnal is not far from this to be no other than carnal Quest. Who look like carnal persons Answ First Those Christians though they be regenerate who are carried with 1 Cor. 3. 1 3 4. envying strife divisions and schismes in the Church according to their several ministers though eminently gifted and holy if one say I am of Paul and another I am of Apollo are ye not carnal It savours of Schisme to call any particular Church by the name of the Minister for every Church is the Church of God and of 1 Cor. 1. 12 13. Christ not the Church of Paul nor of Apollo neither Paul nor Apollo was crucified for them nor were they baptized into their names this very thing causeth divisions envyings and strife among Christians Christs name is that worthy name by which the Disciples are to be called If Jam. 2. 7. any make several Church-wayes and Churches according to several points of lesser moment than the faith of Jesus and the Commandements of God which are of perfect unity and agreement and in respect
is tempted God is a Father who is so far from being angry Psa 103. 13 Mal. 3. 17. with his children for these meer infirmities that he pities them spares them and makes them up as his Jewels but as for their gâ—osse sinnes they are they for which their Father is angry with-holds his comforts his Spirit and their joy and no consolation to them in sinnes they indulge untill they be humbled deeply Again understand this aright These sins condemn not not as if lesser sinnes were not displeasing unto God their Father to Christ their Lord and to the Spirit their Leader nor as if they might not be so committed that they may become great sinnes through carelessenesse and security and so as they may be circumstanced Nay A failing may be so allowed so customary so malapertly and frowardly excused and pleaded for that it may have too much of presumption in it and so have much wickednesse in it and have much of the nature of a great transgression and therefore may have in it much provocation and that which calls for great humiliation before any comfort can flow into the soul of such a one Secondly these sinnes of infirmity ought not to hinder assurance that is the assurance of faith and the assâ—rance of evidence There is the assurance of faith Sins of infirmity hinder not assurance which is our duâ—y and ought to be held fast and maintained whiles uprightnesse is kept up in its constant course without interruptions although God do desert us although God do kill us There is the assurance of evidence which is not alone to have the promises for us and we rest thereon but to have our evidences of our interest in the promises speaking fully and our spirits clearely reading them and giving in their witnesse and thence the heart assured this also as the help of the assurance of faith is belonging to our duty but there is the assurance of feeling and of the Tâ—stimonâ— of the holy Spâ—rit of promise this is a blessing wholely this is in Gods hand and not in ours And it cannot be in a better hand Quâ—st If any say How can the assurance of faith be held fast How can we have our evidences fair and full when there is such quick sense of sinne in the sincere believer None so tender of Conscience none indeed truly affected with sinnes filthinesse and burden but he When also there is no lesse apprehension of Gods wrath and displeasure and of his forsasakings and withdrawings of the comforts of his Presence he only knowes what the shining of Gods face in Christ reconciled means and he only knows what the hiding away of his face means I answer Answ Understand well these six things in the Covenant of Grace which answer all the fears of the upright First That in this Covenant uprightnesse Gen. 17. 1. Pro. 11. 6 5. is required and not perfection The righteousnesse of the upright is the righteousnesse which God accepteth and he calls it the righteousnesse of the perfect that is of the sincere and entire who are sanctified throughout and in every part though they be not perfect already in any part in soul in spirit or in body they have in no part the perfection of degrees but they Phil. 3. 12. Phil. 3. 11 12 13 14. say with the Apostle I have not attained I am not already perfect Uprightnesse is the reaching forth to that which is before as not having yet attained as not already perfect untill we attain unto the blessed resurrection of the dead It is not to account ones self to have apprehended but to follow after and to be upon the pursuit if that we may apprehend that for which also we are apprehended of Christ Jesus It is forgetting what is behind and which we are brought to through grace to presse toward the mark for the prize of the high calling of God in Christ Jesus that we may come to the Goale and receive the Crown of righteousnesse and consummate holinesse and glory 2 Cor. 7. 2. which is the hope of our calling It is to be on clensing from all filthinesse of flesh 2 Cor. 7. 1. and spirit of body and soul inward and outward and on perfecting our holinesse in the fear of God The Lord knoweth that thou believest but in part thou knowest but in part and thou doest all duties but in part Why sayest thou as one dejected Oh I have many failings many sinnes are upon me Say the same for it is very true say it as one deeply humbled and spare not say it as one confessing with godly sorrow with a spirit without guile My sinnes are more in number Psa 40. 12 than the haires of my head when I think on them they encrease and come so fast on that I am not able to look up my very heart faileth me Art thou kept in this frame to be a purifying to be a clensing to be a perfecting to be pressing on forwards still thou art upright Châ—ist is thy righteousnesse thou art absolutely perfect and compleat in him for it is in the first Psa 40. 12 with 6. 7 8 verses place spoken of him thy Mediatour and surety It is most true of him who came to bear the sâ—nnes of all the Elect Innumerable evils dâ—d câ—mpasse him about thy sinnes since calling and all thy sinnes before calling and all the sinnes of all that ever shall be saved were charged upon thy Lord Jesus Christ so that he saith Mine iniquities have taken hold upon me so that I am not able to look up they are moe thâ—n the hairs of mine head therefore my heart faileth me Why sayest thou should I be of the number of Phil. 3. 15. the secure and luke-warme which my soul fears and hates hold fast the former frame and while thus minded art thou not minded as all the perfect are as the perfect in the Gospel-sense and in the language of the holy Ghost who ever gives right names to things Secondly that perseverance is promised and given to believers as well as required Jer. 32 40. 1 Joh. 2. 27 of them I will put my feare into their hearts that they shall not depart from me this is a Branch of Gods everlasting Covenant with his people in Christ The anointing which ye have received of Christ abideth in you and even as it hath taught you ye shall abide in him A precious promise Why then doest thou say I shall never hold out I shall one day fall by the hands of Saul by this or tother temptation or corruption Remember these promises and stay thy soul on them thy perseverance is from preservation even as thy spiritual life is from Regeneration Thirdly The Law of this Covenant which thou art under is the Law of fâ—â—th Rom 3. 27 28. Rom. 10. â— 6 8 9. Rom. 4. 5. Rom. 3. 24 25. Rom. 1. 17 and not the Law of works The unâ—odly and sinner at
worse than Heresie so back-sliding is worse than falling A fall is taken in stumbling and tripping in the way a back-sliding is a real change of the state of a man gone away backward God requires and the spiritual answer his call therein That they Jer. 3. 14 22. return that they acknowledge their transgressions how they have back-slidden that they pray earnestly for pardon and power and vow Thankfulnesse and Reformation Hos 14. 4 5 6 7. with ver 1. 2 3. Luk. 15. 20 22. to the end and this will be found upon them and then God of his free-love will heal back-slidings and bedew them to flourishing sightly sweet-smelling savoury fruitfulnesse and growth Oh the fatherly mercies of God to his returning prodigal son he is clad he is adorned he is feasted heaven earth is fill'd with musick and mirth Quest But may the godly who walk after the Spirit be guilty of relapses and may their back-slidings be repeated and if so shall not that prejudice their salvation Answ It is lamentable to tell but it may so be they may fall and fall again and again they may lapse and relapse Their relapses and back-slide and again back-slide It is not usual but so it may be and though it be pitiful to tell yet it must be told for the Scripture mentioneth it in Sampson and Solomon two of the Lords Worthies Both falls or relapses and back-slidings or relapses do waste the conscience and destroy comfort and joy of our salvation neverthelesse they ruine not utterly they shall not be to condemnation yet relapses go not without some notable testimonies of Gods wrath in this world and their Sunne â—etteth usually in a cloud as did Sampsons and Solomons O all you eminent in faith and grace nourish your fear and humility and your living by faith continually for they that have discovered the greatest acts of faith and have been the highest for wisdome and grace have fallen into the foulest sâ—nnes and dreadful relapses Humble thy self to walk with thy â—od the flesh even in the Saints is a mad beast a hellish monsâ—er a subtle fiend if it be suffered to be wanton and to play its pranks Be not high-minded but fear look to thy standing thou staâ—desâ— by faith Continue in Gods goodnesse and not in thine own not in thine own received in the regeneration and then shalt thou walk surely and thy steps shall not slide Abide in Christ and let his Word abide in thee so shalt thou bring forth much fruit severed from him the true Vine though a branch full Joh. 15. 1 2 3 4 5 6 of sap thou canst do nothing thou wilt dwingle anâ— fade anâ— wither without the continual influence of his Spirit the Spirit of life and power coming from him Phil. 1. 19 into thee with fresh supplies SECT 5. In the fourth place Obâ—erve the sins that attend thee in thy walk whiles yet 4. The sins of the upright should not hinder their comfortable walking uprightnesse is held in faith anâ— obedience with patience in the sight of God and in love without giving offence to men or when thy falls are recovered and thy back-slidings healed they ought not to hinder thy comfortable walking God said to Abraham I am God all-sufficâ—ent walk before Gen. 17. 1. me and be thou peâ—fect we are not self-sufficient nor all-sufficient much lesse to our selves after faith anâ— grace received but God is to us both these in his Covenant the alone sufficient anâ— all-sufficient for us here is the comfort of the upright in their holy walking When God saith to the Father of the faithful fâ—ar not he encourageth to comfortable chearful walking nothing should daunt or dismâ—y nothing stâ—gger or cloud his Spirit in his way of obedience why so he hâ—d his doubts his failings he had his dangers his enemies yet saith God to him fear not Abraham not because thou art able to defend thy self thou art able to blesse thy self no but because I am thy shield I am thy exceeding great Gen. 15. 1 reward Now then if it be so what should discourage in our obedience who have God the Almighty and All-sufficient for us who have God for our shield to defend who have God for our portioâ— our exceeding great reward to bless us That God is ours this carries in it all good even eternal life through and over death and the grave and notwithstanding our sinnes the Law the justice of God and the wrath to come from which we are delivered They that walk in the fear of the Lord should walk in the comforts of the Holy Ghost To them is that exhortation given Rejoyce in the Lord alwayes and again I say Rejoyce Act. 9. 31 Phil. 4. 4. Phil. 4. 6. Instead of caring in any thing they should in every thing be praying and supplicating but still with thanksgiving such exhortation also is that in another place Rejoyce evermore pray without ceasing in every thing give thanks for this is the will of God in Christ Jesus concerning 1 Thes 5. 16 17 18 you the heart not kept in a thankful frame is not fit for prayer nor for any duty to God or man This is the description of the godly he that rejoyceth and Isa 64. 5. worketh righteousnesse and now under the New Testament they are the circumcision Phil. 3. 3. which worship God in the Spirit not in the Legal Ceremonies and Ordinances of the worldly Sanctuary and rejoyce in Christ Jesus and have no confidence in the flesh But they may say we have sinnes with Object us and if not burdensome and grievous to us they will be our ruine we live also in a troublesome world and these troubles of life do oft provoke our corruption we are sometimes afflicted of God scorned and persecuted of men assaulted by Satans temptations besides pain and mortality death and the grave must be passed through and how then can we walk comfortably for answer He that hath God the Father to be his Sol. God and Father and to him a Father of mercies and God of all consolations he that hath God the Sonne our Lord Jesus Christ the consolation of Israel to be his Comforter sent as the great Prophet who hath given to him the tongue of the learned that he should know how to speak a word in season to him that is weary he that hath God the Holy Ghost another Comforter the name The Comforter given to signifie his office given to him and sent into his heatt to shed abroad upon it the love of God and to be and to abide in him for ever the Spirit of Adoption he may and ought to walk in comfort But the walkers after the Spirit have this God three persons and one God theirs in this presence and that by Covenant therefore they should walk comfortably To open this truth further understand Comfort consists in blessednesse blessednesse consists in the fruition and enjoying of
they shall reap in joy they shall doubtlesse come again and bring their sheaves with them they shall of the Spirit reap life everlasting SECT 9. Come hither all you to whom the blessed Gospel of Jesus Christ is come The uses 1. Of information in foure things and inform your judgments in these following truths which arise from this comfortable doctrine 1. Consider what is wrought for and in a poor sinful creature before he can attain to this to walk after the Spirit First the Word of Gods grace the Gospel of salvation is preached by the Apostles with the Holy Ghost sent down from heaven and by Pastours and Teachers sent of Christ who in his exaltation to glory in heaven hath received and given these gifts for men this Gospel is brought even unto thee in its truth and purity in these latter difficult times although false teachers have and do abound It is the first step of Gods approach in his way of saving mercy coming down from heaven to bring thee to glory Then secondly God by his Spirit through the Gospel preached which is his testimony illightens thee and reveals the things of salvation the mysteries of hidden wisdome unto thy soul Thirdly he enables thee to choose Christ Jesus and his Gospel above all other Religions whatsoever abominating them and above thine own carnal thoughts inventions lusts and ways and above thine own reason and thine own righteousnesse and the righteousnesse which is of the Law Fourthly the Spirit in and by the Gospel coming into thee sets thee free from the reign and dominion of the flesh of its mindings of its wisdome and of its wills desiâ—es affections and lusts and turns thee from its walks in which thou didst before walk and live and in which still the world lives and walks Fifthly the Spirit quickens the and gives thee life a new life life from above the life of grace which will be glory a life which is eternal in the beginning of it and being quickned and raised together with Christ sets thee on thy feet takes thee by the hand and teaches thee to go Sixthly the Spirit gives thee an heart to order thy conversation aright acording to the holy Commandments as becometh the Gospel from the power of faith and hope which set thee on high even to sit together with Christ in the heavenly places from whence thou lookest for him insomuch that thy conversation is in heaven Seventhly he gives thee power to walk after him going before thee in the Gospel engrafting the Word on thy heart and thereby counselling teaching exciting and inclining or bowing thy will as powerfully as sweetly drawing and making thee to runne in Gods ways Eighthly and with this power he gives a quick discerning and sense of the flesh and of its motions counsels and ways with resolutions mighty and prevailing to the framing of the course of the life not to walk after the flesh but to hold on thy walk after the Spiâ—it though the flesh be still contrarily lusting and working plotting and warring Thus the regenerate and spiritual though hampered and toyled with his corrupt nature walks not after the flesh but after the Spirit Doth so much go to make thee a holy liver and is not the work very great oh have not any low thoughts of this high mercy for which thou canst never sufficiently blesse the Lord nor canst retain the thankful sense thereof further nor longer than thou keepest up the thoughts of thine own and all mens alienations by nature from the life of God Believe it brethren it is not a mean despicable work to frame the conversation or walk according to the Word of Christ It is not little in it self although it seemeth to thee a small and little thing through vehement desires and longings in thee after greater progresse in the way called holy in which thy soul finds such pleasures that thou art impatient of contrary workings and of interruptions let me tell thee who thus walkest the work is so great that it carries the heart to the leadings of the Spirit and the heart is powerfully wrought upon and changed which none can bow and turn but God that made it or else it could not so powerfully order the conversation This is more then to delight in Gods Word and ways and yet that is a mighty work of grace observe for this Davids prayer Make me to go in the path of thy Commandments for therein do I delight Ps 119. 35. Ro. 7. 22 18. To will is of Gods gracious work To delight in Gods Commandments is the top and that which shews and proves the truth of the work of grace upon the soul enabling to will but to do to performe is more by farre God and Christ by the Holy Spirit have the last Phil. 2. 13. hand put to the work of salvation as farre as agreeth to his Saints in this life when the Spirit rules thy walk 2. Behold here the worth of such a Christian He is Gods workmanship in Christ Jesus created again unto good works which God hath fore-ordained that he should walk in In this walk see the man come out of Gods hands in the regeneration This is a choice creature made up to and by the will of the Spirit and his walk speaks it Behold an Israelite indeed in whom there is no guile God hath set out two admirable sights once in this sinful wicked world unto which all eyes should be turned the Lambe of God that taketh away the sinne of the world and the Israel of God delivered from this evil world redeemed from all iniquity purified to be a peculiar people to himself zealous of good works This a choice creature as for priviledges and dignity so for heavenly qualifications 3. Take here the maine reason why many under the Gospel attain not to a holy life which is this they take up with that light and with those gifts which will not subdue mortifie and crucifie the flesh they professe the Gospel but the Gospel is not the principle they live by and no other no lower will destroy the reign of sinne the holy Law will not therefore no other Religion no Institutions of Philosophy no light of the Law within man can subdue the flesh the Gospel alone if received into the heart will do it because it gives the Spirit now they by the Gospel never received the Holy Ghost the Spirit of renovation of Sanctification and of Adoption Untill this be had none can attain to an holy life 4. Take hence also the main reasons why the regenerate attain unto so little comfort for first they place not as they should the ground-work of their comfort in this That they are in Christ which this their walk doth evidence but they seek it in their walking which accompanied with sinnes and contrary lustings will beare no higher than to the power of an evidence and to a begunne work which is true but yet but in a part and
he converts me couldst thou have thought thou hadst had such a sinful nature as now thou findest and feelest or couldst thou ever have thought of the mighty and glorious power of the Spirit in the least spark of renewing grace which both lives and orders the whole man heart and life in the midst of such floods and seas of inbred ungodlinesse and lusts say not Why doth he give desires not to sinne and yet answers not satisfies not those desires they shall not perish they shall be satisfied and filled whereas the desires of the wicked shall perish besides than these desires there cannot be lesse if the heart be right than they there cannot be more as to the matter of desires say not How can I be comforted when yet sin remains rather here couldst thou be comforted in Christ if sinne were not how could all thy good be wholly of grace How altogether by faith say not how can I be right who sinne continually may it not be said How can he be but right who doth not and resolves never to walk after the flesh and lives judging himself continually say not Wherein hath God loved me he gives thee himself he gives thee his Son and it is undeniable for see he hath given thee his Spirit and thy walk testifyeth it Oh walk on and let it so witnesse for thee more and more silence thy reasonings prevent not the order which God hath set here we walk by faith not by sigâ—t that 's for the life to come Ninthly be not desponding and saying I shall perish one time or other the Spirit in thee is the anointing thou art King Elect and shalt thou perish who hast upon thee the holy oyle thine enemy the flesh yokes thee but the yokes shall be broken because of the anointing Isa 10. 27. Tenthly methinks I hear thee yet say I am weary of my life because of these daughters of Heth these issues of the flesh it were better for me to die than to live in this sinful world what good will my life do me if that which my soul hateth must still dwell with me hate thy sinnes yet more but when thou hatest them never so much art thou a greater hater of the flesh than God and Christ and the Holy Ghost And canst thou not abide where the Holy Ghost is willing to reside and dwell whom makest thou thy self consider who is thy next neighbour keep in the Communion of the Holy Ghost and solace thy self in thy Comforter who dwells in thee that thou mayest never walk in fellowship with the flesh Eleventhly why goest thou not the right way to work even to give up thy self unto the command of the Spirit who treats with thee by the Word and dwelleth in thee whiles the Word of Christ abideth in thee Twelfthly pay the flesh home for its naughtinesse and all its pranks but glorifie the Spirit Lastly believe in the Holy Ghost and walk in his comforts who will prompt thee and say This is the way walk in it Isa 30. 20 21. when thou art turning aside to the right hand or to the left My farewell to the brotherhood and to all walkers after the Spirit is this Now I commend you to God and to the Word of his grace the holy Scripture which the Holy Ghost breathed and which alone he accompanieth for the making sinners wise to salvation by faith which is in Jesus Christ that you all may be under the teachings guidance and leading of that one Spirit may in his light behold the glory of these three witnesses in heaven which three are one Jehovah and may in all Religious worship and service and in all your wayes acknowledge draw near and have accesse unto God the Father through Jesus Christ his onely begotten Sonne our Lord by the Spirit so be it even so be it FINIS Courteous Reader these books following are printed or sold by Adoniram Byfield at the three Bibles in Corn-hil next door to Popes-head Alley THe History of the Evangelical Churches of the Valleys of Piemont Containing a most exact Geographical Description of the place and a faithful Account of the doctrine life and persecutions of the Ancient Inhabitants Together with a most naked and punctual relation of the late bloody Massacre 1655. and a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred years before Calvin or Luther By Samuel Morland Esq in fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dresse of seeming vertues and formal duties and the true Christian in his real graces and sincere obedience by Mr. Samuel Crook in fol. A Commentary upon the three first Chapters of Genesis by Mr. John White in fol. An Exposition upon Ezekiel by Mr. William Greenhil in 4. The humbled sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgewick in 4. The Riches of grace displayed in the offer and tender of salvation to poor sinners by the same Authour in 12. The Fountain opened and the water of life flowing forth for the refreshing of thirsty sinners by the same Authour in 4. A short Catechisme by the same Authour Hidden Manna by Mr. Fenner in 12. Safe conduct or the Saints guidance to glory by Mr. Ralph Robinson in 4. The Saints longing after their heavenly Country by the same Authour in 4. A Sermon at a Fast by Mr. Nathaniel Ward in 4. Moses his death a Sermon at the Funeral of Mr. Edward Bright Minister by Mr. Samuel Jacomb in 4. A short and plain Catechisme instructing a learner of Christian Religion what he is to believe and what he is to practice by the same Authour The hypocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb in 4. A Sermon of the baptizing of Infants by Mr. Stephen Marshal in 4. The unity of the Saints with Christ the Head by the same Authour in 4. FINIS