The sinners sanctuary, or, A discovery made of those glorious priviledges offered unto the penitent and faithful under the Gospel unfolding their freedom from death, condemnation, and the law, in fourty sermons upon Romans, Chap. 8 / by that eminent preacher of the Gospel, Mr. Hugh Binning ...

SERMON I. Upon Romanes VIII.

Vers. 1.

There is therefore now no condem∣nation, &c.

THere are three things which concur to make man miserable; sin, condemnation, and affliction: Every one may observe, that man is born unto trouble, as the sparks flie upward; that his dayes here are few and evil, he possesses moneths of vanity, and wearisome nights are appointed for him, Job. 5.6, 7. and 7.3. He is of few dayes, and full of trouble, Job. 14.1. Heathens have had many meditations of the misery of man's life; and in this have out-stript the most part of Christians. We recount, amongst our miseries, only some afflictions and troubles, as poverty, sickness, reproach, banishment, and such like: they again have numbred even these natural necessities of men amongst his miseries, to be conti••ually turned about, in such a circle of eating, drinking, and sleeping: What burden should it be to an immor∣tal spirit to roll about perpetually that wheel? We make more of the body than of the soul: They have accounted this body a burden to the soul; they placed prosperity, honour, pleasure, and such things, which men pour out their souls upon, amongst the great∣est miseries of men, as vanity in themselves, and vexation, both in the injoying and losing of them: But, alace! they knew not the

fountain of all this misery, sin; and the accomplishment of this misery, condemnation. They thought trouble came out of the ground and dust, either by a natural necessity, or by chance; but, the Word of God, discovereth unto us the ground of it, and the end of it: the ground and beginning of it, was mans defection from God, and walking according to the flesh; and from this head have all the calamities and streams of miseries in the world issued; it hath not only redounded to men, but even to the whole creation, and sub∣jected it to vanity, ver. 20. of this Chapter. Not only shalt thou, O man (saith the Lord to Adam) eat thy meat in sorrow, but thy curse is upon the ground also, and thou who was immortal, shalt return to that dust which thou magnified above thy soul, Gen. 3.17. But the end of it is suitable to the beginning; the beginning had all evil of sin in it, and the end hath all evil of pu∣nishment in it. These streams of this lifes misery, they run in to an infinit, boundless, and bottomless ocean of eternal wrath. If thou live according to the flesh, thou shalt die: It is not only death here, but eternal death after this. The miseries then of this pre∣sent life, are not a proportionable punishment of sin; they are but an earnest given of that great sum, which is to be payed in the day of accompts; and that is condemnation, everlasting destruction from the presence of the Lord and the glory of his power. Now, as the Law discovers the perfect misery of mankind, so the Gospel hath brought to light a perfect remedy of all this misery. Jesus Christ was mani∣fested to take away sin, and therefore his Name is Iesus, for he shall save his people from their sins. This is the Lamb of God that takes away the sins of the world. Iudgment was by one unto con∣demnation of all, but now there is no condemnation to them that are in Christ Iesus; so these two evils are removed, which indeed have all evil in them. He takes away the curse of the Law, being made under it; and then he takes away the sin against the Law by his holy Spirit. He hath a twofold vertue, for he came by blood and water, 1 Iob. 5.6, 7. by blood, to cleanse away the guilt of sin; and by water, to purifie us from sin it self. But in the mean time, there are many afflictions and miseries upon us, common to men: Why are not these removed by Christ? I say, the evil of them is ta∣ken away, though themselves remain. Death is not taken away, but the sting of death is removed; death, afflictions, and all a••e overcome by Jesus Christ, and so made his servants to do us good:

The evil of them is Gods wrath and sin, and these are removed by Jesus Christ. Now they would be taken away indeed, if it were not good they remained, for all things work together for the good of those that love God, ver. 28. So then we have a most compleat delive∣rance in extent, but not in degrees: Sin remains in us, but not in dominion and power: wrath sometimes kindles because of sin, but it cannot increase to everlasting burnings. Afflictions and miseries may change their name, and be called instructions and tryals, good, and not evil: but Christ hath reserved the full and perfect delive∣ry till another day, which is therefore called the day of compleat redemption, and then, all sin, all wrath, all misery shall have an end, and be swallowed up of life and immortality, ver. 23.

This is the sum of the Gospel; and this is the substance of this Chapter. There is a threefold consolation answerable to our three-fold evils: There is no condemnation to those that are in Christ. Here is a blessed message to condemned lost sinners, who have that sentence within their breasts, vers. 1. This was the end of Christs coming and dying, that he might deliver us from sin as well as death, and the righteousnesse of the Law might be ful∣filled in us; and therefore he hath given the holy Spirit, and dwels in us by the Spirit, to quicken us who are dead in sins and trespasses. O! what consolation will this be to souls, that look upon the body o•• death within them, as the greatest misery, and do groan with Paul, O miserable man that I am, &c. Rom. 7.24. This is held forth to vers. 17. But because there are many grounds of heavi∣nesse and sadnesse in this world, therefore the Gospel opposes unto all these, both our expectation which we have of that blessed hope to come, whereof we are so sure, that nothing can frust••at us of it. And also the help we get in the mean time, of the Spirit to bear our infirmities, and to bring all things about for good to us, vers. 28. And from all this the believer in Jesus Christ, hath ground of tri∣umph and boasting before the perfect victory. Even as Paul doth in the name of believers, from vers. 31. to the end. Upon these considerations, he that cryed out not long ago, O miserable man, who shall deliver me? doth now cry out, Who shall condemn me? The distressed wrestler becomes a victorious triumpher: the beaten Souldiour becomes more than a Conquerour. Oh that your hearts could be perswaded to hearken to this joyful sound! to embrace Jesus Christ for grace and salvation; how quickly would a song of

triumph in him swallow up all your present complaints and lamen∣tations?

All the complaints amongst men, may be reduced to one of these three. I hear the most part bemoaning the••selves thus; Alace for the miseries of this life, this evil world! Alace for poverty, for con∣tempt, for sickness! Oh miserable man that I am, who will take this disease away? who will shew me any good thing? Psal. 4. any tem∣poral good? But if ye knew and considered your latter end, ye would cry out more; ye would refuse to be comforted, though these miseries were removed. But I hear some bemoaning them∣selves more sadly, they have heard the Law and the sentence of con∣demnation is within them; the Law hath entred and killed them: Oh! what shall I do to be saved? Who will deliver me from the wrath to come? What is al•• present afflictions and miseries, in respect of eternity? Yet there is one moan and lamentation beyond all these, when the soul finds the sentence of absolution in Jesus Christ, and gets its eyes opened to see that body of death and sin within, that perfect man of sin diffused throughout all the members; then it bemoans it self with Paul, Oh miserable man, who shall deliver me from this body of death? Rom. 7.24. I am delivered from the con∣demnation of the Law, but what com••ort is it, as long as sin is so powerful in me? Nay, this makes me often suspect my delivery from wrath and the curse, seing sin it self is not taken away.

Now, if ye could be perswaded to hearken to Jesus Christ, and embrace this Gospel, O! what abundant consolation should ye have? what a perfect answer to all your complaints? they would be swal∣lowed up in such a triumph, as Pauls are here. This would discover unto you a perfect remedy of sin and misery, that ye should com∣plain no more; or at least no more as these without hope. You shall never have a remedy of your temporal miseries, unlesse ye be∣gin at eternal, to prevent them. Seek first the kingdom of God, and all other things shall be added unto you: seek fi••st to flee from the wrath to come, and ye shall escape it; and beside, the evil of time-afflictions shall be removed: first remove the greatest complaints of sin and condemnation, and how easie is it to answer all the lamen∣tations of this life, and make you rejoice in the midst of them.

You have in this verse three things of great importance to consi∣der, The great and precious priviledge, the true nature, and the special property of a Christian. The priviledge is one of the great∣est

in the world, because its of eternal consequence and soul con∣cernment: the nature is most divine, he is one that is in Jesus Christ, and implanted in him by faith: his distinguishing proper∣ty is noble, sureable to his nature and priviledges, he walkes not as the world, according to his base flesh, but according to the spirit. All these three are of one latitude, none of them reaches further than another; that rich priviledge and sweet property concenters and meets together in one man, even in the man who is in Jesus Christ: whoever enters into Jesus Christ, and abideth in him, he meets with these two, Justification and Sanctification, these are no where else, and they are there together.

If ye knew the nature and properties of a Christian, ye would fall in love with these for themselves, but if the••e for your own sakes will not allure you, consider this incomparable priviledge that he hath beyond all others, that ye may ••all in love with the nature of a Christian. Let this love of your selves, and your own wel-being pu••sue you in to Jesus Christ, that ye may walk even as he walked: and I assure you, if ye were once in Christ Jesus, ye would love the very nature and walking of a Christian, no more for the absolution and salvation that accompanies it, but ••or its o••n sweetnesse and ex∣cellency beyond all other. Ye would, as the people of Samaria, no mo••e believe for the report of your own nece••••••ty and misery, but ye would believe in Jesus Christ, and walk according to the Spirit, for their own testimony they have in your consciences. Ye would no more be allured only with the priviledges o•• it to embrace Ch••i∣stianity, but ye would think Christianity the greatest priviledge, a re∣ward ••nto it self. Pietas ipsa sibi merces e••t; Godlinesse is great gain in it self, though it had not such sweet consequents or compani∣ons. That you may know this priviledge, con••••der the estate all men are into by nature: Paul expresses it in sho••t, Rom. 5. By the offence of ōne, judgemnt came upon all unto condemnation, and the reason of this is, by one man sin came upon all, and so death by sin, for death passed upon all, because all have sinned, vers. 18.12. Lo then, all men are under a sentence of condemnation once: This sen∣tence is the curse of the Law: Cursed is every one that abideth not in all things commanded to do them. If ye knew what this curse were, ye would indeed think it a priviledge to be delivered from it. Sin is of an infinite deserving, because against an infinite God: its an offence of an infinite Majesty, and therefore the

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curse upon the sinner involves eternal punishment. O! what weight is in that word, 2 Thes. 1.9. Ye shall be punished with everlasting de∣struction from the presence of the Lord, and glory of his power? if it were duely apprehended, it would weigh down a mans soul, and make it heavy unto death. This condemnation includes both damnum & poenam, poenam damni & poenam sensus, and both are infinite in themselves, and eternal in their continuance. What an un∣pleasant and bitter life would one lead, that were born to a king∣dom, and yet to be banished it, and losse it? But what an in∣comparable losse is it, to fall from an heavenly kingdome, which heart cannot conceive, and that for ever? In Gods favour is life, and in his presence are rivers of pleasures for evermore. When your petty penny-losses do so much afflict your spirits, what would the due apprehension of so great a losse do? would it not be death unto you, and worse then death, to be separated from this life, to be eternally banished from the presence of this glory? If there should be no more punishment but this only; if the wicked were to endure for ever on earth, and the godly whom they despised and mocked, were translated to heaven, what torment would it be to your souls to think upon that blessednesse which they enjoy above? and how foolishly ye have been put by it for a thing of no value? what would a rich man's advantages and gaines be to him, when he considereth what an infinite loser he is? how he hath sold a king∣dom for a dung-hill? Now if there were any hope, that after some years his banishment from heaven might end, this might refresh him, but there is not one drop of such consolation: he is banished, and eternally banished from that glorious life in the presence of God, which these do enjoy, whom he despised, If a man were shut up all his lifetime in a pit, never to see the light once more, would not this be torment enough to him? but when withall there is such pain joyned with this losse; when all this time, he is tormented within with a gnawing worm, and without with fire: these senses that did so greedily hunt after satisfaction to themselves, are now as sensible in the feeling of pain and torment; and when this shall not make an end, but be eternal; O! whose heart can consider it? It is the comfort and ease of bodily to••ments here, that they will end in death. Destruction destroyes it self, in destroying the body, but here is an immortal soul to seed upon, and at length the body shall

be immortal, that destruction cannot quite destroy it, but shall be an everlasting destruction, and living death.

This is the sentence that is once past against us all in the Word of God, and not one jot of this Word shall fall to the ground: Heaven and earth may fail sooner. Ye would think it were an irrepealable decree, if all the Nations in the earth, and Angels above, conveened to adjudge a man to death, did pass sentence upon him: Nay, but this Word that is daily spoken to you, which passeth this sentence upon you all, is more certain; and this sentence of death must be executed, unless ye be under that blessed exception made here, and elsewhere in the Gospel. I beseech you consider what it is to have such a Judge condemning you. Would not any of you be a∣fraid, if ye were under the sentence of a King? if that judgment were above your head, Who of you would fit in peace and quiet∣ness? Who would not flee from the wrath of a King, that is like the roaring of a Lion? But there is a sentence of the KING of Kings and Nations, above your heads: Who would not fear thee, to whom it doth appertain, O King of Nations! It is not a great man that can de∣stroy thy body that is against thee; it is not he who hath power to kill thee, and he hath also a great desire so to do; this were indeed much: but it is the great and eternal Jehovah, who lifts up his hand to hea∣ven, and swears he lives for ever, he is against thee: he who hath all power over body and soul, is against thee, and so is oblidged to im∣prove his omnipotency against thee: He can kill both soul and body, and cast them into hell, and by vertue of this curse he will not spare thee, but pour out all the curses in this book. Thou would be at no peace if thou wert declared rebell by the King and Parlia∣ment; but alace! that's a small thing, they can but reach thy bo∣dy, nay, neither can they alwayes do that; thou may flee from them, but whither canst thou flee from him? thou cannot go out of his dominions, for the earth is his, and the sea, and all that therein is: darkness cannot hide thee from him, he may spare long, because he can certainly overtake when he pleases: men may not, because they have no assurance of finding. I beseech you then, consider this, it is of soul-consequence; and what hath a man gained, if he gain the world and lose his soul? if the gainer be lost, what is gained? And it is of eternal consequence, and what is many thousand years to this? You can look beyond all these, and might comfort your s••lves on hope; but you cannot see to the end of this, there is still

more before than is past; nay, there is nothing past, it is still as be∣ginning.

O that ye would consider this curse of God that stands registrate upon us all; What effects had it in Christ, when he did bear it? it made his soul heavy to death, it was a cup that he could scarcely drink, he that supported the frame of this world, was almost near succumbing under the weight of this wrath; it made him sweat blood in the garden: He that could do all things, and speak all things, was put to this, What shall I say? When this condemna∣tion was so terrible to him, who was that mighty One upon whom all help was laid, what shall it be to you? No mans sorrow was ever like his, nor pain ever like his, if all the scattered torments were united in one; but because he was God he overcame, and came out from under it. But what do you think shall be the estate of these who shall endure that same torment? and not for three dayes, or three years, or some thousands of years, but beyond imaginati∣on, to all eternity.

I beseech you consider this condemnation which ye are adjudged unto, and do not ly under it. Do ye think ye can endure what Christ endured? Do ye think ye can bear wrath according to Gods power and justice? and yet the judgment is come upon all men to this condemnation. But, alace! who fears him according to his wrath? Who knows the power of his anger? Ye sleep secure, as if all matters were past, and over your head. We declare unto you in the Lords Name, that this condemnation is yet above you, be∣cause you have not judged your selves: It is preached unto you that ye may flee from it, but since ye will not condemn your selves, this righteous Judge must condemn you.

Now since it is so, that such a condemnatory sentence is past on all men, what a priviledge must it be, to be delivered from it, to have that sentence repealed by some new act of Gods mercy and ••avour? David proclaims him a blessed man, whose sins are forgiven and cove∣red, and indeed he is blessed who escapes that pit of eternal misery, though there were no more; though there were no title to an in∣heritance and Kingdom above, to be delivered from that wrath to come upon the children of disobedience; this is more happi∣ness than the enjoyment of all earthly delights: What would a man give in exchange for his soul? Skin for skin, and all a man hath he will give for his life: These riches and advantages and pleasures

that men spend their labour for, all these they will part with in such a hazard. The covetous man he will cast his Coffers over∣board ere he lose his life: The voluptuous man he will suffer pain and torment in cutting off a member, ere he die. But if men knew their souls, and what an immortality and eternity expects them, they would not only give skin for skin, and all that they have for their soul, but their life also: Ye would choose to die a thousand deaths to escape this eternal death. But what shall a man give in exchange for his soul, Mat. 16.26. though he would give, yet what hath he to give? There are two things endears any priviledge to us, and hightens the rate of it; the necessity of it, and the preciousness of it: and these two are eminent here. Is it not ne∣cessary to be, to live, and have a being? All men think so, when they will give all they have to redeem themselves: All other things are accidental to them, they are nearest to themselves; therefore all must go ere themselves go. But I say this is more necessary, to be well eternally, than to be simply; to escape this condemnation, than to have a being. And this shall be verified in the last day, when men shall cry for hills and mountains to fall on them, and save them from the wrath of the Lamb, Rev. 6.16. Men will choose ra∣ther not to be, than to fall in that wrath. O how acceptable would a mans first nothing be to him in that great day of wrath? who shall be able to stand in it? When Kings and Princes, bond and free, great and small, shall desire mountains to grind them into powder, rather then to hear that sentence of condemnation, and yet shall not obtain it. O blessed are all they that trust in him, when his wrath is kindled but a little, Psal. 2.12. Ye toil and vex your selves, and spends your time about that body and life, but for as precious as they are to you now, ye would exchange them one day for immuni∣ty and freedom from this wrath and curse. How will that man think his lines are fallen in pleasant places? How will he despise the glory of earthly Kingdoms, though all united in one; who considers in his heart ••ow all Kings? all Tongues and Nations must stand before the Judgment Seat of God? and the books of his Law be opened, to judge them by, as also the books of their Consci∣ences, to verifie his accusation, and precipitate their own sen∣tence; and then in the open view of all the sons of Adam, and the An∣gels, all secrets be brought out, their accusation read as large as their lifeti••e, and as many curses to be pronounced against every one,

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as there be breaches of the Law of God, whereof they are found guilty; and then all these will seek into corners, and cry for mountains, but there is no covering from his presence. What do ye think the man will think within himself who will stand before God, and be absolved in Judgement by Jesus Christ, notwithstanding his provocations above many of them: what will a King then think of his Crown and Dominions, when he re∣flects on them? what will the poor persecuted Christian then think of all the glory and perfection of this world, when he looks back upon it? O know, poor foolish men, what madnesse is in ventu∣ring your souls for trifles, ye run the hazard of all greatest things for a poor moments satisfaction. Ye will repent it too late, and become wise to judge your selves fools, when there is no place to mend it.

But this priviledge is no more necessary than it is precious: Your souls are now kept captive under that sentence of everlasting imprisonment, ye are all prisoners, and know not of it. What will ye give in ransome for your souls? your sins and iniqui∣ties have sold you to the righteous Judge of all the earth, as male∣factors, and he hath past a sentence of your perpetual imprisonment under satans custody in hell. Now what will you give to redeem your souls from that pi••? how few know the worth of their souls? and so they offer unto God some of their riches for them. Doth not many of you think ye have satisfied for sins, if ye pay a civil pe∣nalty to the Judge; many thinks their own tears and sorrow for sin may be a price to justice, at least if it be joyned with ••mend∣ment in time coming. And so men conceive their sins are pardoned, and their souls redeemed. But alas! the redemption of the soul is precious, yea, it ceaseth for ever; all your substance will be utter∣ly contemned, though ye offered it. How few of you would give so much for your souls? and yet though ye gave it, it will not do it, ye must pay the uttermost farthing, or nothing. Your sorrow and reformations will not compleat the sum, no nor begin it, though thou wash thee with nitre, and take much sope, yet is thine iniquity marked with me, yet there is still condemnation for thee: Though all the world should conveen about this matter, to find a ransome for man; suppose all the treasures of Monarchs, the mines and bowels of the earth; the coffers of rich men were searched. Nay let the Earth, the Sea, the Heavens, and Sun and Moon be prized at the highest: Joyn all the merits of Angels

above, and men below, all their good actions and sufferings, yet the sum that amounts of all that addition, would not pay the least ••••rthing of this debt. The Earth would say, it is not in me, the Heaven behoved to answer so, Angels and men might say, we have heard of it, but its hid from all living. Where then is this Re∣demption from the curse? where shall a ransome be found? In∣deed God hath found it: It is with him, he hath given his Son a ransome for many, and his blood is more precious than souls, let be gold and silver. Is not this then a great priviledge, that if all the kingdoms of the world were sold at the dearest, yet they could not buy it? What a jewel is this? what a pearl? who ever of you have escaped this wrath, consider what is your advantage, O consider your dignity ye are advanced unto, that ye may engadge your hearts to him, to become his, and his wholly: for you are bought with a price; and are no more your own, he gave himself for you, and was made a curse to redeem you from the curse. O how should ye walk as priviledged men, as redeemed ones.

I beseech you all to call home your thoughts, to consider and ponder on this sentence that is past against us; there is now hope of delivery from it, if ye will take it home unto you, but if ye will still continue in the wayes of sin, without returning, know this that ye are but multiplying those curses, platting many cords of your iniquities, to bind you in everlasting chains; ye are but digging a pit for your souls, ye that sweat in your sins, and travel in them, and will not embrace this ransome offered: the key and lock of that pit is eternal despair. O consider how quickly your pleasures and gains will end, and spare some of your thoughts from present things, to give them to eternity, that threed spun out for ever and ever; the very length of the dayes of the Ancient of Dayes, who hath no beginning of dayes, nor end of time. Remem∣ber now of it, least ye become as long miserable as God is blessed, and that is for ever.

All men would desire to have priviledges beyond others, but there is one that carries it away from all the world, and that is the believer in Jesus Christ; who is said to be in Christ, implanted in him by faith as a lively member of that body whereof Christ is the head; Christ Jesus is the head of that body, the Church; and this head communicats life unto all the members, for be fills all in all; there is a mighty working power in the head, which diffu∣seth

it self throughout the members, Ephes. 1.19, 22, 23. There are many expressions of union between Christ and believers, ther•• is no near conjunction among men, but this spiritual union of Christ with believers is represented to us under it: The founda∣tion and the building have a near dependence, the corner stone and the wall these knit together; and Christ Iesus is the foundation and the chief cornerstone, in whom all the building fitly joyned to∣gether, groweth up into an holy temple, Ephes. 2 20, 21. The head and members are near united, so is Christ and believers, they grow up into him, Ephes. 4.15. Parents and children are almost one, ••o is Christ Jesus the everlasting Father, and he shews to the Father the children which he hath given him: we are his bre∣thren, and he is not ashamed to call us so. But which is more, we are one flesh with him: There is a marriage between Christ and the Church, and this is the great meditation of the Song of Solomon. He is the vine tree, and we are branches planted in him. Nay this union is so strict, that it is mutual, I in them, and they in me. Christ dwelleth in us by faith, by making us to believe in him, and love him; we dwell in Christ by that same faith and love, by believing in him, and loving him. Christ Je∣sus is our house where we get all our furniture; he is our store-house and treasure, our place of strength and pleasure, a city of refuge, a strong tower, and a pleasant river to refresh us. We again are his habitation where he dwelleth by his Spirit, we are his work-house, where he works all his curious pieces of the new creature, forming it unto the day of Espousals, the great day of Redemption.

This gives us to understand what we once were; we may stand here and look back upon our former condition, and find matter both of delight and sorrow. We were once without Christ in the world, and if without Christ, then without God and hope in the world, Eph. 2.12. I wish this were engraven on the hearts of men, that they are born out of Christ Jesus; wild Olives, growing up in the stock of degenerated Adam: He was once planted a noble Vine, but how quickly turned he into a degenerate plant, and instead of Grapes, brought forth wilde Grapes, and sowre. We all grow upon an Olive tree that is wilde by nature, Rom. 11.24. It grows out of the Garden of God, in the barren wilderness, and is meet for no∣thing but to bring forth fruit unto death, to be cut down and cast

into the fire. Its a tree which the Lord hath cursed, never more fruit grow upon thee henceforth: This was the fatal sentence pro∣nounced on Adam. Oh that you would know your condition by nature! how all your good inclinations, dispositions, and educa∣tions, cannot make your stock good, and your fruit good. Ephra∣im is an empty vine, this is ou•• name: Nay, but many thinks they bring forth fruit. Hath not Heathens spread forth their branches, and brought fo••th many pleasant f••uits of ••emporal patience, so∣briety, magnanimity, prudence, and such like? Doth not some civil men many acts of civility profitable to men? Do not many a man pray, and read the Scriptures from his youth up? Yes in∣deed, these are fruits, but for all that he is an empty Vine, for he brings forth fruit to himself; and so, as in the Original, he is a Vine emptying the fruit which it gives, Hos. 10.1. All these fruits are but to himself, and from himself; he knows not to direct those to Gods glory, but to his own praise or advantage, to make them his ornament: and he knows not his own emptiness, to seek all his furniture and sap from another. What were all these ••air blossoms and fruits of Heathens? indeed they were more and better than any now upon the multitude of professed Christians: and yet these were but splendida peccata, shining sins. What is all your praying and fasting? but to your selves, as the Lord charges the people, Zech. 7. Do you fast at all to me? no, ye do it to your selves. Here is the wildness and degenera••ness of your natures, either you bring forth very bitter fruits, such as intemperance, avarice, contenti∣on, swearing, &c. or else fruits that have nothing but a fair skin, like apples of Sodom, that are beautiful on the tree, but being handled turn to ashes; so there is nothing of them from God, or to God. I think every man almost intertains this secret perswasi∣on in his breast, that his nature it may be weak, yet it is not wic∣ked; it may be helped with education, and care and diligence, and dressed till it please God, and profite others. Who is per∣swaded in heart that he is an enemy to God, and cannot be subject to Gods Law? Who believes that thei•• ••eart is desperatly wicked? Oh! its indeed deceitful above all things, and in this most deceit∣ful, that it perswade•• you ye have a good heart to God. Will not pro••ane men, whose hands are defi••ed, maintain the uprightness of their hearts? N••mo nascitur bonus sed fu. I beseech you once con∣sider that ye are born out of Christ Jesus; ye conceive ye are born

and educat•••••• Christians, ye have that name indeed from infancy, and are baptized. But I ask about the thing, baptism of water doth not implant you into Jesus Christ; nay, it declares this much unto you, that by nature ye are far off from Jesus, and wholly defiled, all your imaginations only evil. Now I beseech you, how came the change? or is there a change? Are not the most part of men the old men? no new creatures; he that is in Christ is a new creature; 2 Cor. 5.16. Ye have now Adams nature, which ye had first: Ye have born the image of the earthly, and are ye not such yet, who are still earthly? Think ye that ye can inherit the Kingdom of God thus? Can ye pass over from a state of condemnation, to a state of life and no condemnation, without a change? No, believe it, ye cannot inherit incorruption with flesh and blood which ye were born with: ye must be implanted in the second Adam, and bear his image, ere ye can say that ye are partakers of his blessings, 1 Cor. 15.47, 48, 49, &c. Now I may pose your consciences, how many of you are changed? Are not the most part of you even such as ye were from your childhood? Be not deceived, ye are yet strangers from the promises of God, and without this hope in the world.

SERMON II.

Vers. 1.

There is no condemnation to them that are in Christ, who walk, &c.

ALL the promises are yea, and Amen, in Christ Iesus, they meet all in him, and from him are derived unto us. When man was in integrity, he was with God, and in God, and that immediatly, without the intervention of a Mediator; but our falling from God, hath made us without God: and the distance is so great, as Abra∣ham speaks to the rich man, that neither can these above go down to him, nor he come up to them: There is a gulf of separation between God and us, that there can be no meeting. And so we who are with∣out God, are without hope in the world, Eph. 2 12. no hope of any more access to God as before. The tree of life is compast about with a

flaming fire and a sword; God is become a consuming fire unto us, that none can come near these everlasting burnings, much less dwell with them. Since there can be no meeting so, God hath ••ound out the way how sinners may come to him and not be consumed: He will meet with us in Jesus Christ, that living Temple, and this is the trysting place. There was a necessity of this Mediator, to take up the difference, and make a bridge over that gulf of separation, for us to come to God; and this is his Humane Nature, the new and living way, the vail of his flesh. God is in Christ therefore, reconci∣ling the world to himself: All the light of consolation and salvation that is from God, is all embodied in this Sun of Righteousness: All the streams of grace and mercy runs in the channel of his well-beloved Son. It follows then, that God is not to be found out of Jesus Christ; and whoever is without Christ, is without God in the world. God is in Christ reconciling the world, and therefore no condemnation to them that are in Christ; but God out of Christ is condemning the world, and therefore condemnation is to all that are not in Christ. When all the sons of Adam were declared re∣bells, because of his and their own rebellion, the Lord hath appoin∣ted a City of refuge, that whosoever is pursued by the avenger of blood, may enter in to it, and get protection and safety. Without is nothing but the sword of the avenger, Justice reign∣ing in all the world beside; within this City, Justice may not en∣ter to take out any into condemnation: and therefore those souls that flee for refuge, to lay hold on the hope set before them in Jesus Christ, Justice may pursue them to the Ports of this City, condemnation may follow them hard, till they enter in; but these may not enter into the Ports of the City. What a miserable estate then are these souls in, that ly in their own natures, in the open fields without this City? How many foolish men apprehend no danger? but sport about the Ports of the City of Refuge, and will not enter in. O! the avenger of blood shall be upon thee ere thou know: and if it find thee out of the City, woe unto thee, all thy prayers and intreaties will not prevail; Justice is blind and deaf, cannot deal partially, or respect persons, cannot hear thy supplica∣tions. It is strange, that men are taken up with other petty in∣considerable things, and yet neglect to know what this is, to be in Jesus Christ, upon which their salvation depends.

Faith in Jesus Christ is the souls flight in to the City of Refuge,

now none flyeth but when they apprehend danger, or are pursued: This danger that a soul apprehends, is, perishing and condemnation for ever: The pursuer is the Law of God, and his Justice; these have a sword in their hand, the curse of God, and the sentence of condemnation. God erects a Tribunal in his Word, wherein he judgeth men; whosoever he hath a purpose of good-will unto, he makes the Law to enter into their Consciences, that the offence might abound: he sends out some messenger o•• affliction, or con∣viction, to bring them before the Judgment-seat, and hear their accusation read unto them. There the soul stands trembling, and the conscience witnesseth and approveth all that the Word challeng∣eth of; so that the sinners mouth is stopped, and can have no excuse to this accusation: then the Judge pronounces the sentence upon the guilty person, Cursed is every one that abideth not in all things, &c. the soul cryes, guilty, O Lord, guilty, I deserve the curse indeed: Oh! what shall I do to be saved? Then the soul looks a∣bout on the right hand, and on the left hand, to seek some refuge, but there is none. Whither shall he go from him? he looks with∣in himself, and behold nothing within, but the accusing wit∣nessing conscience becomes a tormenter: the fire is kindled with∣in, which feeds upon the fewell of innumerable sins; now the soul is almost overwhelmed, and spyes is there be any place to flee from it self, and from that wrath, and behold the Lord discovers a City of refuge near hand, where no condemnation is, even Christ Jesus, who hath sustained the curse, that he might redeem us from it. The vision of peace is here, and thither the soul flies out of it self, and from Justice, into that discovered righteousness of Christs, and so the more that the offence abounded: now, the more hath grace superabounded: so that there is now no more condemnation to him.

I beseech you consider this, and let it be written on the table of your hearts: there are two tribunals that God sits upon, one out of Christ Jesus, another in Christ Jesus, there is a Throne of Justice, where no sentence passes but pure unmixed Justice, with∣out any temperament of mercy; and this all men must once com∣pear before. Ye know what a Covenant of Works God once made with us, If thou do these things thou shalt live, not, thou shalt die the death: according to this we must once be judged, that Justice suffer no prejudice. Therefore God speaks out of his

Law, upon this Throne, the language of Mount Sinai, he reads our charge unto us, and because all the world is guilty, there∣fore the sentence of death is once past upon all. Now whoever of you come before this Tribunal to be judged, know that it is a subordinate Court, there is a higher Court of Mercy and Judge∣ment, both Justice and mercy mixed together; though mercy be the predominant, Iustice and Iudgment i•• 〈◊〉〈◊〉 habitation of it, but mercy and truth goeth before the Judges 〈◊〉〈◊〉, and come near∣est sinners, to give them access. And this 〈◊〉〈◊〉 may appeal unto, from that Tribunal of Justice. But there is forgiveness with thee, &c. Psal. 130.4, 5. And whoever comes here, Christ Je∣sus sits on this Throne, to absolve him from that sentence. If you ask what equity is in it, is not this a prejudice to Justice, and an abomination to the Lord, to justifie the wicked and ungodly sin∣ner? I say, it is no iniquity, because Jesus Christ hath payed the price for us, and was made a curse for our sins, that we might 〈◊〉〈◊〉 he righteousness of God in him; and therefore it is just with God to forgive sins, to relax that sinner from the condemnation of the Law, that flees unto Jesus Christ. Ye may answer Justice, I will not take this for Gods last word, I hear that all final Judgement is committed to the Son, that he may give life to whom he will: he calls me, and to him will I go, for he hath the words of eternal life, he will justifie, and who shall condemn.

Now if any man, will not now arraign himself before the Tri∣bunal of Gods Justice, if he will not search his guiltiness till his mouth be stopped; and hear his sentence of condemnation read, and take with it: that man cannot come to Jesus Christ, to be absolved, for he justifieth none but self condemned, and lost sinners; so your day is but yet coming when ye must answer to Ju∣stice, the Tribunal of Mercy shall be removed, and Christ shall sit upon a Throne of pure Justice, to judge these who judged not them∣selves. Alas for your loss! the most part of you: I pity you, ye live in great peace and quietness without the ports of the city of refuge. We declare unto you in the Lords Name, ye are under the curse of God: will ye yet sit secure, and put the evil day far from you. Oh! rather trouble your peace for a season, with the consi••eration of your sins, enter in judgement with your selves, till ye see nothing but perishing in your selves, and there is no hazard, because here is salvation brought near in the Gospel. If ye will

not trouble your selves so much as to judge your selves, then ye shall be judged when there is no Mediator, to plead for you, none to appeal unto.

But whosoever takes the sentence of condemnation unto them, and subscribes to the righteousness of the Lords curse upon them, we do invite all such in the Lords Name, to come in hither, even to Jesus Christ, there is no condemnation to them that are in him. If ye stand scrupulous, making many questions in such a matter of so great necessity, ye wrong your own soul, and dishonour him; know this, that God is in Christ reconciling the world to himself: therefore thou condemned sinner may come to God in Christ: If ye ask any warrand, we think there should be no such questioning, when ye are in so great necessity. If a man we••e starving without a city, and it were told him there is plenty within, were he not a fool that would make any more business, but labour to enter in. This is enough to cross all your objections, ye are in ex∣tream necessity, and like to perish within your self, He is able to save to the utmost all that come to him. What should more, let there be then a closure between absolute necessity, and sufficient ability to save: will ye yet stand disputing with∣out the city, when the avenger of blood is above your head? If ye will yet press for some more ground and warrand of believing, then I will tell you, all that I know is in the Word for a ground of Faith, ye have great misery and necessity within you; that ye grant; and it is your complaint; Christ hath mercy and sufficiency of grace in him, he is able to save to the utmost, that ye cannot deny: But I do add this third, he is willing also to save thee, whoever will be willing to be saved by him; nay, he is more willing than thou art. If ye question this, I desire you but to consider the whole tenor of the Gospel; How many invitations? How many perswasions? How many promises to those who come? Yea, how many commands, and that peremptory, to believe on him? Yea, how many threat∣nings against you, if ye will not come to him to have life? Hath he given himself for the sins of the world, and will he not be willing that sinners partake of that he was at so much pains to purchase? Think ye that Christ will be content his death should be in vain? and it should be in vain, if he did not welcome the worst sinners; yea, it should be in vain, if he did not draw them to him, and make them willing. But besides this, he hath promised so absolute∣ly,

and freely, and fully, as there should be no exception imaginable against it; Him that cometh I will not in any case cast out Joh. 6.37. Why do ye imagine any case where Christ hath made none? Why do ye sin against your own souls? Oh! if I were in Christ, say ye, I would be well; and, Oh! that he would welcome such a sinner. Christ answers thee in express tearms, Whosoever will, let him take and drink freely. Thou declares thy willingness in so speaking, and he de∣clares his willingness in so promising. Nay, thy looking afar off on him, is a fruit of his willingness: Ye have not chosen me, but I have chosen you, and loved you first. If ye will not yet believe this, look upon his command; This is his command, that ye believe on the Son, 1 Joh. 3.23. What warrand have ye to do any duty he commands? and why do ye more question this? Is not this his command? and is it not more peremptory, because a new com∣mand, and his last command? And when withall he boasts us in to his Son, that we may have life. Oh! who should have the face to question any more his willingness? Other grounds than these I know none: And I think if any come to Christ, or pretend to come on other grounds, he comes not right. If the most holy man come not in among ungodly sinners, if he do not walk upon the grounds of his own extream necessity, and Christs sufficiency, he cannot come to Jesus Christ. There is a conceit among people, which if it were not so common as it is, I would not mention it, it is so ridiculous: How can I come to Christ so unclean and so guilty, nothing but condemnation in me? if I were such and such, I would come to him. Alace! there can nothing be imagined more absurd, or contrary even to sense and reason. If thou wert such and such, as thou fancies a desire to be, thou would not come to Christ, thou needed him not; that which thou pretends as a reason why thou should not come, is the great reason pressed in the Gospel, why thou should come. What madness is this? I am so unclean, I will not come to the fountain to wash: Wherefore was the fountain opened, but for sin and uncleanness? and the more uncleanness, the more need, and the more need, the more reason to come: Necessity is a great errand, and our e••rand is a sufficient warrand. I am pursued by the Law, I have condemnation within me, and nothing but condemnation: well then, come to Christ Jesus, the City of Refuge, where no condemnation is. Where∣fore

was this City appointed, but for this end? I beseech you every one who useth those debates, and taketh a kind of delight in them, know what they mean, how they wrong your own souls, how they dishonour Christ, and so God the Father; nay, how foolish and ridiculous they are, that if it were not your perplexity indeed, they deserved no answer, but a rebuke, or silence. I have seen people take delight in moving objections against the truth, yea, and studying earnestly how to object against any answers given from the truth. Alace! thou medles to thine own hurt, thou art upon a way which shall never yeeld thee any comfort, but keep thy soul from establishment, as a wave tossed up and down. If ye believe not, but dispute, ye shall not be established.

But I would speak a word to these that have believed, that have fled for refuge to Christ, Oh! it concerns you most of al•• men to study to know this condemnation that ye are delivered from, that ye may be thankful, and may keep closs within this City. I say, there is no man within the world should have moe thoughts, more deep and earnest meditations on the curse and wrath of God, then these who are delivered from them through Christ; and my reason is, that ye may know how great a salvation ye have receiv∣ed, how great a condemnation ye have escaped, and may henceforth walk as these who are bought with a price. Your Creation makes you not your own, but his, because he gave that being: but your Redemption should make you twice more his, and not your own, because, when that being was worse than if it had not been at all, he made it over again; so ye are twice his: first he made you with a word, but now he hath bought you with a price, and that a dear price, his blood. Again, the keeping this curse alwayes in your view and sight, and application of it unto your sins, will make much imployment for Christ: O how will ye often ••••ee into that City? I think they are the greatest enemies of Jesus Christ, and his grace, who would have a believer have no more use of the Law: I know not who can use the Law, if he do it not; I know not who can ap∣ply it unto Christ the end of it, but he: Certainly he hath not only use of the commands as a rule of obedience, but the curse also, not to make him fear again unto bondage, no, no, but to make him see alwayes the more necessity of Jesus Christ, that he may take up house in him, and dwell in him.

SERMON III.

Vers. 1.

That walk not after the flesh, but, &c.

IT is difficult to determine which of these is the great∣est priviledge of a Christian, that he is delivered from condemnation, or that he is made to walk according to the Spirit, and made a new creature: whether we owe more to Christ for our Justification, or Sanctification? for he is made both to us: But it is more necessary to conjoyn them together, than to com∣pare them with other; the one is not more necessary to be delive∣red from wrath; than the other to walk according to the Spirit. I think it were an argument of a soul escaped condemnation, to have the great stream and current of its affections and endeavours towards Sanctification, not that they may be accepted of God, but because they are accepted of God. It is not said, there is no∣thing condemnable in those that are in Christ, but there is no con∣demnation to them. There is indeed a body of death, and law of sin within them, a nature defiled with O••iginal pollution, and many streams flowing from it, which the sprinkling o•• the blood of Christ in Justification doth not take away. If any man say there is no sin in him, he is a liar, and the truth is not in him: But he••e is the grace and me••cy of God in Jesus Christ that removes the curse where the sin is, that takes away the condemnation, where all worthy of con∣demnation is. And thus the souls Justification is parallel to Christs condemnation; there was in him nothing condemnable, no sin, no guile in his mouth, yet there was condemnation to him, because he was in stead and place of sinners, our iniquities was laid on him, not in him; he who knew no sin was made a curse for us, that we might be made the righteousness of God in him: So then, the soul that flyeth in to Jesus Christ his righteousness, though it have in it, all that de∣serveth condemnation, yet there is no condemnation to it, because his righteousness is laid upon it, and Christ hath taken away the curse. The innocent Son of God was condemned, therefore are guilty sinners absolved: The curse was applied unto him who had

no sin, but only was made sin, or sin laid on him, and therefore the sentence of absolution from the curse is applyed unto them who have no righteousness, but are made the righteousness of God by free and gracious imputation. This I speak, because of many unsavoury and unsound expressions in this loose generation, that there is no sin in the justified, that Justification removes it closs, as if it had never been at all. I say, as the condemnation of Jesus Christ did not blot out his innocency and holiness within him, but only Justice considered him in that account as a transgressour, who yet was the holy and spotless Lamb of God in himself, so like∣wise the justification of a sinner before God, doth not remove or blot out the very corruption and defilement of our natures, but only scrapes out our names out of the roll of his debtors, as having satis∣fied in our Cautioner, and considers us as righteous in that account before God. And this likewise I speak for your use, that ye may loath and abhor your selves, as much in your selves, who are made clean by the blood of Jesus Christ, as if ye were not washen. Nay, so much the more ye ought to remember your own sins, which he doth not remember as debt any more; and to be ashamed and confounded because they are pardoned: It is ordinary for souls to look on themselves with an eye of more complacency in them∣selves, when they apprehend that God lookes favourably on them: I do not think that any soul can duely consider the gracious aspect of God in Jesus Christ to them, but they will the more loath them∣selves; but I find it ordinary, that slight and inconsiderate thoughts of pardon, begets jolly conceits in mens hearts of them∣selves; and this is even the sin of Gods children, something is abated of our self abhorring, when we have peace and favour spoken in to us: but I beseech every one that believes there is no condemnation for them, to consider there is all things wor∣thy of it in them, yea, nothing but what deserves it; and there∣fore let that aspect of God beget self-loathing, and self-detestati∣on in you: the more you apprehend he is pleased with you, be ye the more displeased with your selves, because it is not your selves he is pleased with, but his own well-beloved Son. The day of re∣demption is coming, when there shall be no condemnation, and no∣thing condemnable either: In Heaven you shall be so, but while ye are here, this is the most important duty ye are called to, to loath your selves, because of all your abominations, and because he is

pacified towards you, Ezek. 16. at the close, and Chap. 36.31. and 20, 43, 44. There is a new and strange mortification, now plead∣de ••or by many, whose highest advancement consisteth in not feel∣ing, or knowing, or confessing sin; but in being dead to the sense, and convict••••n of the same. Alace! whither are these re∣forming time•• gone? Is not this the spirit of Antichrist? I confess it is a mortification of Godliness, a crucifying of Repentance and Holiness, a crucifying of the new man; but it is a quickning of the old man, in the lusts thereof; a living to sin; this is a part of that new (but ••a••sly so called) Gospel that is preached by some; which if an Angel would b••ing from Heaven, we ought not to believe it. Other foundation can no man lay then which is laid already, upon which the Prophets and Apostles are builded; even Christ Jesus. Lord give the spirit to understand these mysteries al∣ready revealed; but save us from these new discoveries and lights. That which we have received is able to make us peref••ct to salva∣tion.

Every one pretends a claim and right to this priviledge of Chri∣stians, to be pardoned and absolved from condemnation, who doth not put it out of question, though in the mean time, their iniquities testifie against them; and their transgressions say in the heart of a godly man, that there is no fear of God before their eyes? Therefore the Apostle describes the man that is in Jesus Christ, to be such an one, That walks not after the flesh, but after the Spirit. Not only to guard against the presumptuous fancy of those that live in their sins, that pretend to hope for Heaven, but to stir up every justified soul to a new manner of conversation; since they are in Jesus Christ. We would speak a word of two things from this: First, that the Scripture gives marks and characters of ju∣stified and reconciled persons, that they may be known by, both to themselves, and others. Next, that the Christian escaped con∣demnation, hath a new manner of walking, and is a new creature in Christ.

It might seem a strange thing, that this fi••st, were questioned in this generation; (if any the most clear and important truth could pass without scanning;) the very tenor of the whole Scripture holds out so much of it. I wonder that any man that reads this Chap∣ter, or the Epistles of Iames, and Iohn, should have any more doubt of it. Hereby we know that we know him, if we keep his

commands; Is not this a conclusion of our state and condition, from the conformity of our walking to the will of God? What di∣vine truth can we be sure of, if this be uncertain? When the belo∣ved Disciple, who knew how to preach Christ, asserts it in express terms, 1 Ioh. 5.13. These things have I written to you that believe, that ye may know ye have eternal life, and that ye may believe on the Name of the Son of God: this very thing was the great scope and purpose of that Evangelick and Divine Epistle.

I find that Antinomians confound this question, that they may have the more advantage in their darkness. The question is not concerning the grounds of a mans believing in Christ, but concer∣ning our assurance, or knowledge of our believing. There is a great mistake in Christians practice, in confounding these two, it makes Christians very unreasonable in their doubtings and exercises, therefore let us have this before our eyes; Faith in its first and pure acting, is rather an adherence and cleaving of a lost soul to Christ, than an evidence of its interest in him, or of his everlasting love. You know all, that it is one thing to know a thing, or love a thing, and another thing to reflect upon it, and know that I know and love. Iohn did write to believers that they might know they did believe, and believe yet more. These things then are both separable, and the one is posterior to the other; After ye believed ye were sealed. The perswasion of Gods love, and our in∣terest in Christ, is the Spirits seal set upon the soul: there is a mu∣tual sealing here, the soul by believing and trusting in Jesus Christ, sets to its seal that God is true, as Iohn speaks, 3.33. When God speaks in his Law, the soul receives that testimony of his Justice and Holiness, subscribes to the equity and righteousness of the sen∣tence, by condemning it self. And when Christ speaks in the Go∣spel, the soul seals that doctrine of free Salvation, by approving and consenting with all its heart to the offer, subscribes to the way of Salvation in Christ, and truth of his promises: and thus is the truth of God and Christ sealed by the souls believing. Then the Spirit of Jesus Christ afterward, when he pleaseth, irradiats and shines upon the soul, and discovers these things that are freely given, and witnesseth to the conscience of the believer, that he is a son of God: thus the Spirit seals the believer, and gives his testimony to his truth.

Now if we speak of the ground of the first, viz. Of believing

in Christ to salvation, I know none; but that which is common to sinners, and holden out in the Gospel generally to all. Our sin, and misery, and absolute necessity, and Christs invitation of all to come, and receive his full and perfect salvation. I think a man should seek nothing in himself, whereupon to build his com∣ing to Christ, though it be true, no man can come to a Saviour, till he be convinced of sin and misery, yet no man should seek convictions as a warrand to come to Christ for salvation; he that is in earnest about this question, how shall I be saved? I think he should not spend the time in reflecting on, and examination of himself, till he find something promising in himself, but from dis∣covered sin and misery, pass straight way over to the grace and mercy of Christ, without any interveening search of something in himself to warrand him to come; there should be nothing before the eye of the soul, but sin and misery, and absolute necessity, compa∣red with superabounding grace, and righteousness in Christ: And thus it singly devolves it self over upon Christ, and receives him as offered freely, without money, and without price? I know it is not possible that a soul can receive Christ till there be some pre∣paratory convincing work of the Law, to discover sin and misery: But I hold, that to look to any such preparation, and fetch an in∣couragement or motive therefrom, to believe in Christ, is really to give him a price for his free waters and wine; it is to mix in together Christ, and the Law, in the point of our acceptation; and for souls to go about to seek preparations, for a time resol∣ving, not at all to consider the promise of the Gospel, till they have found them, and satisfaction in them, is nothing else, but to go about to establish their own righteousness; being ignorant of the righteousness of Christ. And therefore many do corrupt the sim∣plicity of the Gospel, by rigid exactions of preparations, and measures of them, and by making them conditions, or restricti∣ons, of Gospel-commands and promises: As in this, Come ye that are wearied. And from thence they seem to exclude persons not so qualified, from having a warrand to believe. Alas it is a great mistake of these and such words, certainly these are not set down of purpose to exclude any who will come, for, whoever will, let them come and take freely: but rather to encourage such wearied and broken souls, as conceives themselves to be the only pe••sons excluded; and to declare unto us in some measure, the nature of

true faith; that a soul must be beaten out of it self, ere it can come to Christ. Therefore I conclude, that not only it is •• ridiculous, and foolish conceit of many Christians that uses to object against believing; I•• I were as such or such a person, if I did love God, if I had these fruits of the Spirit, if I walked ac∣cording to the Spirit, then I might believe. Alace! how directly opposite is this to the tearms of the Gospe••? I say, If thou place satisfaction in these, and from that ground, come to Jesus Christ, then thou dost not come really, thou dost indeed establish thine own righteousness. Doth any Saint, though never so holy, consider himself under such notions of grace, when he comes to be justified? No indeed; but as an ungodly man, rather, he must deny all that, though he had it. And besides, it is most unreasonable, and in∣congruous, to seek the fruits, before the tree be planted; and to refuse to plant the tree, till you can behold the fruits of it. But also, it is contrary to the ••ree and comfortable Doctrine of the Go∣spel, for a soul to seek the discovery of any thing in it self, but sin before it apply to Jesus Christ. I say, there must be some sense o•• sin, otherwise it hath not rightly discovered sin; but a soul should not be at the pains to discover that sense of sin, and find it out, so as to make it a motive of believing in Christ: He ought to go straight foreward, and not return as he goes; he must in∣deed examine himself; not to find himself a sensible humbled sin∣ner, that so he may have ground of believing, but that he may find himself a lost perishing sinner; void of all grace and goodness, that he may find the more necessity of Jesus Christ. And thus I think the many contentions about preparations, or conditions pre∣paratory to believing, may be reconciled.

Now if the question be (as it is indeed) about the grounds of our assurance, and knowledge of our own faith, certainly it is clear as the noon-day, that as the good tree is known by the fruits there∣of, and the fire by the heat thereof, so the in-dwelling of faith in the heart, is known by its purifying of the heart, and working by love, it makes a man a new creature; so that he, and others may see the difference. Neither is this any derogation to the free grace of Christ, or any establishing of our own righteousness (except men be so afraid to establish their own righteousness, that they will have no holiness at all, but abandon it quite, for fear of trusting in it, which is a remedy worse than the disease) because I make it not a

ground of my acceptation before God, but only a naked evidence of my believing in Christ, and being accepted of God: it being known that these have a necessary connexion together in the Scri∣ptures, and it being also known that the one is more obvious and easie to be discerned then the other. Sure I am, the Lambs Book of Life is a great mystery, and unless this be granted, I see not but every mans regeneration and change shall be as dark and hidden, as the hidden and secret decrees of Gods Election; for the Spirit may immediatly reveal both the one and the other. Is it any deroga∣tion to the grace of Christ, to know what is freely given us? Doth it not rather commend his grace: When a soul looks upon it self, beautified with hi•• comeliness, and adorned with his graces, and loaths it self in it self, and ascribes all the honour and praise to him. Is it not more injury to the fountain and fulness of grace in Christ, not to see the streams of it at all, nor to consider them, then to behold the streams of grace that flowes out of this fountain, as com∣ing out of it? I think Christians may be ready to idolize their graces, and make them Mediators, when they are known; but is this a good remedy of that evil, to abandone all sight and know∣ledge of the things freely given us of God? Shall we not speak of the freeness of grace, because mens corruptions turn grace into car∣nal liberty, and wantonness? If these graces be in us, sure I am, 'tis no vertue to be ignorant of them, but rather a weakness and darkness: It must then be the light and grace of God, to know them, and from thence to conclude, that assurance of faith, which is not a for∣ced, ungrounded perswasion, and strong fancy, without any disco∣vered reason of it. Sure I am, the Apostles counsel is, to make our election sure, by making our calling sure. How shall any ven∣ture to look in to these secrets of the Lambs book of life, and read their name there, undoubtedly they belong not to us, they are a light inaccessible, that will but con••ound an•• darken, us more? Therefore whoever would know their election, according to the Scriptures, must read the transcript, and copy of the Book of Life, which is written in the hearts and souls of the elect; the thoughts of God are written in his works upon the spirits of men; his election hath a seal upon it. The Lord knoweth who are his, and who can break up this seal? Who hath understood the mind of the Lord? None can, untill the Lord write over his thoughts in some characters of his Spirit, and of the new creature, in some lineaments and draughts

of his own Image, that it may be known they are the Epistle of Christ, not written with ink and paper, but with the Spirit of the li∣ving God, not in tables of stone, but in the fleshly tables of the heart, 2 Cor. 3.3. Christ writes his everlasting thoughts o•• love, and good-will to us in this Epistle; and that we may not think this doth extol the creature, and abase Christ, it is added, vers 5. Not that we are sufficient of our selves, but our suffi••iency is of Go••. The seeing of grace in our selves, doth not prejudge the g••ace o•• God, unless we see it independent of the fountain, and behold not the true rise of it, that we may have no matter to glory of. It is not a safe way of beholding the Sun, to look straight on it, it is too dazling to our weak eyes, you shall not well take it up so; but the best way is to look on it in water, then we shall more stedfastly be∣hold it: Gods everlasting love, and the redemption of Jesus Christ, is too glorious an object to behold with the eyes of flesh; such ob∣jects certainly must astonish and strike the spirits of men with their transcendent brightness: therefore we must look on the beams of this Sun, as they are reflected in our hearts; and so behold the conformity of our souls, wrought by his Spirit unto his will; and then we shall know the thoughts of his soul to us. If men shall at the first ••••ight climb so high, as to be perswaded of Gods eternal love, and Christs purchase for them in particular, they can do no more, but scorch their wings, and melt the wax off them, till they fall down from that heaven of their ungrounded perswasion, into a pit of desperation: The Scripture-way is to go downward once, that ye may go up; first go down in your selves, and make your calling sure, and then you may rise up to God, and make your e∣lection sure: You must come by this circle; there is no passing by a direct line, and straight thorow, unless by the immediat revelati∣on of the Spirit, which is not ordinary and constant, and so not to pretended unto.

I confess, that sometimes the Spirit may intimate to the Soul, Gods thoughts towards it, and its own state and condition, by an im∣mediat overpowering testimony, that puts to silence all doubts and obejctions, that needs no other work or mark to evidence the sinceri∣ty and reality of it; that light of the Spirit shall be seen in its own light; and needs not that any witness of it. The Spirit of God sometimes may speak to a Soul, Son, be of good comfort, thy sins are forgiven thee: This may break into the Soul as a beam, darted

from heaven, without reference to any work of the Spirit upon the heart, or word of Scripture, as a mids and mean to apply it: But this is more extraordinary; the ordinary testimony of the Spirit is certainly conjoined with the testimony of our own consciences, Rom. 8.16. and our consciences beares witness of the work of the S••irit in us, which the Spirit discovers to be according to the Wo••d. The spirit makes known to us things that are freely given, but, by comparing things Spiritual, with Spiritual, 1 Cor. 2.10.13. The fruit and special work of the Holy Ghost in us, is the medium, and the Spirits light irradiats and shines upon it, and makes the heart see the same clearly: For, though we be the chil∣dren of light, yet our light hath so much darkness, as there must be a supervenient and accessory light of the Spirit, to discover that light unto us. Now what is all this to us? I fear that there be many ungrounded perswasions amongst us, that many build on a sandy foundation, even a strong opinion that it is well with them, without any examination of their Souls and conversations accor∣ding to the Word, and this certainly when the tempest blows can∣not stand. Some teach, that no man should question whether he believe or not, but presently believe: I think none can believe too suddenly, its alwise in season, nunquam sera est fides nec paeni∣tentia, its never late, in respect of the promise, and its never too early, in respect of a mans case. But I cannot think any man can ••elieve till the Spirit have convinced him of his unbelief: And t••erefore, I would think the most part of men nearer faith in Je∣sus Christ, if they knew they wanted faith: Nay, its a part of faith and believing God, in his word, and setting to our Seal, that God is true, for a man to ••ake with his unbelief, and his na∣tural inability, yea, ave••sness to it. I would think that these who could not believe in Christ, because they ••ought honou•• one of a∣nother, and went about to kill him, they had done well to have taken with that challenge of Christs, and if men ought to take with their sin, they ought to search and try their sin, that they may find it out, to take with it. I wonder, since Antinomians make unbe∣belief the only sin in the world, that they cannot endure the disco∣very and confession of it, it seems they do not think it so heinous a sin. I confesse, no man should of purpose abstain from believing in Christ, till he find out whether he hath believed or not, but what ever have been, he is bound presently to act saith in Jesus

Christ, to flee unto him, as a lost sinner to a saving Mediator. But that every man is bound to perswade himself at the first, that God hath loved him, and Christ redeemed him, is the hope of the Hypocrite, like a spiders web, which when leaned to, it shall not stand; that mans expectation shall perish, he hath kindled sparks of his own, a wilde fire, and walketh not in the true light of the Word, and so must ly down in sorrow. Many of you deceive your selves, and none can perswade you that ye do deceive your selves, such is the strength of that delusion, and dream. Its the great part of the hearts deceitfulness, to flatter it self in its own eyes, to make a man conceive well of himself and his heart, I beseech you, do not venture your souls salvation to such groundless opini∣ons; never to question the matter, is to leave it alwise uncertain. If ye would judge your selves according to the Scriptures, many of you have the marks and characters of these who are kept with∣out the City, and are to have their part in the lake of fire. Is there no condemnation for you, who have never condemned your selves? Certainly, the more you are averse to condemn your selves, this sticks the closser to you. You are not all in Christ, all are not Israel, who are of Israel, many, (nay, the most part) are but said Christians, have no real union with Christ, or principle of life from him; your love you carry to your selves, makes you easily be∣lieve well of your selves; know, that self-love can blind the eyes, and make you apprehend that God loves you also. Nay, every one readily fancies that to be, which he desires to be. I beseech you, consider if you have any ground for your hopes, and confidences, but such as these that will not bear out alwayes. It would be no disadvantage to you, to have your hope shaken, that in stead of a vain presumption, you may have the Anchor of hope, which shall be fixed within the vail. I think one thing keeps men far from the Kingdom of God, because they know not that they believe not in him: we had gained much ground on you by the Word, if we could perswade you, that ye believe not, and have not believed from the Womb. We might then say to you, as Christ to his Dis∣ciples, ye believe in God, believe also in me: Ye have given credit to God the Judge, and Law-giver, pronouncing a curse on ••ou, and a sentence that ye have hearts desperatly wicked, now, believe also in me, the Redeemer: Ye have believed God in the Law, in as far as ye have judged your selves under sin and wrath, now be∣lieve

Me in the Gospel, that brings a ransome from wrath, and a remedy for sin. Its this very unbelief, that is the original of the wo••lds perishing, unbelief of the Law, ye do not consider ye are under the condemnation of it, ye do not believe that ye have not yet ••ed to Jesus Christ to escape; and these two keeps souls in a deep sleep, till judgement awake them.

But unto every one of you, I would give this Direction, Let not examination of what you are, hinder you from that which is your chief duty, and his chief commandment, to believe in him. I know many Christians are puzled in the matter of their inte∣rest, and alwise wavering, because they are more taken up with that which is but a matter of comfort and joy, then that which is His greatest honour and glory, I say, to consider the precious pro∣mises, to believe the excell••••cy and vertue of Jesus Christ, and love him in your souls, and delight in him, is the weightiest matter of the Gospel; to go out of your selves daily into his fulness, to en∣deavour new discoveries of your own naughtiness, and his grace, this is the new and great commandment of the Gospel, the obe∣dience of it is the most essential part of a Christian-walk. Now a∣gain, to know that ye do believe and to discern your interest in Christ, this is but a matter of comfort, and of second concernment: Therefore, I say, when ever ye cannot be clear in this, ye should be alwise exercised in the first. For its that we are first called to, and if Souls were more exercised that way, in the consideration and be∣lief of the very general truths and promises of the Gospel, I doubt not, but the light of these would clear up their particular interest in due time; these things ye ought to have done, and not to leave the other undone. It is still safest to wave such a question of interest, when its plunging, because it puts you off your special duty, and its Satans intent in it. It were better if ye do question, presently to believe and abide in him, till it were put out of question.

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SERMON IV.

Vers. 1.

That walk not after the flesh, but after the Spirit.

CHrist is made to us of God, both righteousness and sanctifica∣tion: And therefore, these who are in Christ, do not only escape condemnation, but they walk according to the spirit, and not according to the flesh. These two are the sum of the Gos∣pel, there is not a greater argument to holy walking then this, there is no condemnation for you, ••••••ther is there a greater evi∣dence of a Soul escaped condemnation, then walking ••ccording to the Spirit. We have spoken something in general of the evidence that may be had of a mans state, from his walking, and the Spirits work in him; we would now speak of the conjunction of these two, and the influence, that that priviledge hath on this duty, and something of the nature of this description, who walk not after the flesh, but after the spirit.

In the creation of man, man was composed of soul and body, there was a right order, and subordination of these, suitable to their nature, in his soul he reached Angels above, in his body he was like the beasts below; and this part, his flesh, was a servant to the Soul, that was acted and affected according to the desires and motives of the Soul. Now sin entring, as it hath defaced all the beauty of the creation, as it hath misplaced man, and driven him out from that due line of subordination to God his Maker, (for he would have been equal to God,) so it hath perverted this, beautiful order in men, and turned it just contrary, hath made the servant to ride on horses, and the prince to walk on foot. This is the just punishment of our first sin, Adams soul was placed by cre∣ation under the sole command of its Creator, above all the crea∣tures, and his own senses, but in one sin, he proudly exalted him∣self above God, and lamentably subjected himself below his senses, by hearkening to their perswasion, he saw it was good, and tasted it, and it was sweet, and so he ate of it. What a strange way was this? to be like God, he made himself unlike himself, liker the miserable

beasts. Now I say, this is the deserved punishment of man, his soul that was a free Prince, is made a bond slave to the lusts of his flesh; flesh hath gotten the Throne, and keeps it, and lords over the whole man. Now therefore, it is, that, the whole man unregenerat, is called flesh, as if he had no immortal spirit, Iohn 3.6. That which is born of the flesh is flesh, and this Chap. vers. 8. here a de∣scription of natural men, they that are in the flesh. Because flesh is the predominant part that hath captivat a mans reason and will. Nay, not only the grosser corruptions in a man, that have their use and seat in his flesh and body, are under that name, but take the whole nature of man, that which is most excellent in him, his Soul and Spirit, his Light and Understanding, the most refined principles of his conversation, all these are now but flesh: Nay, not only such natural gifts, and illuminations, but even the light of the Gospel, and Law of God, that someway enters his soul, changeth the nature and name, its all but darkness and flesh in him, because the flesh hath a dominion over all that, the clouds and vapours that ariseth from the flesh, bemists and obscures all these, the corruptions of the soul is most strengthned in this fort, and most vented here: Sins become connatural to the flesh, and so a man by the flesh, is ensnared and subjected to sin. Christ comprehends all our prero∣gatives and indowments under this, Iohn 1.13. born not of flesh and blood: And Matth. 16.17. flesh and blood hath not revealed these things to thee. Even all the outwards of Religion, and all the com∣mon priviledges of Christians may be called so: What hath Abra∣ham sound according to the flesh? Rom. 4.1. Phil. 3.3. Which imports so much, that all those outward priviledges, many illumi∣nations, and reformations, may so far consist with the corruption of mans nature, may unite so with that, as to have one name with it; its not all able to conquer our flesh, but our flesh rather subdues all that, and makes it serve it self, till a stronger than it come, even the Spirit to subdue it, and cast it out of the house. Thus the Image of God in man is defaced: Nay, the very image and nature of man, as man, spoyled; the first creation, sin hath marr'd, and dis∣ordere'd it. Now, when this second creation, or regeneration comes, the creature is made new, and formed again by the powerful Spirit of Jesus Christ, this change is made, flesh is put out of the Throne, as an usurper, the spirit and soul of a man, is put in a Throne above it; but is placed according to its due order, under a holy and spir∣itual

Law of God. And thus Jesus Christ is the repairer of the breaches, and restorer of the ancient paths, and old wa••••s to dwell in. Now, the soul hath a new rule established, to act according to, and new principles to act from. He whose course of walking, was after the corrupt dictates, and commands of his fleshly affecti∣ons, and was of no higher strain, then his own sparks of nature, and acquired light would lead him to, now he hath a new rule establi∣shed, the Spirit speaking in the Word to him, and pointing out the way to him: and there is a new principle, that Spirit leading him in all truth, and quickning him to walk in it: Now this is the souls perfect liberty, to be from under the dominion of sin, and lusts, and thus the Son makes free indeed, by the free Spirit, the Son was made a servant, that we might be made free, no more ser∣vants of sin in the lusts thereof: and the Spirit of the Lord, where he comes, there is liberty, there the Spirit and reasonable soul of a man is elevated into its first native dignity; there the base flesh is dethroned, and made to serve the spirit and soul in a man. Christ is indeed the greatest friend of men, as they are men, sin made us beasts, Christ makes us men. Unbelievers are unreasonable men, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 brutish, yea, in a manner, beasts, this is an ordinary compellation in Scripture, faith makes a man reasonable, it gives the saving and sanctified use of reason; its a shame for any man to be a slave to his lusts and passions, its the character of a beast upon him, he that is led by senses and affections, is degenerated from humane nature; and yet such are all out of Christ, sin reigns in them, and flesh reigns, and the principles of light and reason within, are captivated, incar∣cerated within a corner of their minds. We see the generally re∣ceived truths among men, that God is, that he is holy, and just, and good; that Heaven and hell is, these are altogether ineffectual, and have no influence on mens conversations, no more then if they were not known, even because the truth is detained in unrighte∣ousness, the corruptions of mens flesh are so rank, that they over∣grow all this seed of truth, and choaks it, as the thorns did the seed, Matth. 15.7. Now, for you, who are called of Jesus Christ, O know what ye are called unto. Its a liberty indeed, a priviledge indeed, ye are no more debtors to the flesh, Christ hath loosed that obligation of servitude to it. O let it be a shame unto you, who are Christians, to walk so any more, to be entangled any more in

that yoke of bondage. He that ruleth his spirit, is greater then the mighty, then he that taketh a city. Thus we are called to be more then conquerours; others when they conquer the world, they are slaves to their own lusts, but let it be far from you to be so, ye ought to conquer your self, which is more then to conquer the World; its not only unbeseeming a Christian, to beled with pas∣sions and lusts, but its below a man, if men were not now through sin below beasts. I beseech you aspire unto, and hold fast the liber∣ty Christ hath obtained to you, be not fashioned any more accor∣ding to former lusts, know, ye are men, that ye have reasonable and immortal spirits in you, why will ye then walk as beasts? Under∣stand O brutish, and ye fools, when will ye be wise? But I say more, know, ye are Christians, and this is more then to be a man, its to be a divine man, one partaker of the divine Nature, and who is to walk ac∣cordingly. Christians are called to a new manner of walking, and this walking is a fruit that comes out of the root of faith, whereby they are implanted in Christ: You see these agree well together, these who are in Christ, walk not after the flesh, &c. Walking after the flesh, is the common walk of the World, who are without God and without Christ: But Christ gives no latitude to such a walk; this is a new nature to be in Christ, and therefore, it must have new o∣perations, to walk after the Spirit. While we look upon the con∣versations of the most part of men, they may be a commentary to expound this part of the words, what it is to walk after the flesh. The works of the flesh (saith the Apostle to Gal 5.19.) are manifest, and indeed they are manifest, because written in great letters on the out-side of many in the visible Church, that who runs may read them: do but read that Catalogue in Paul, and then come and see them in Congregations. It is not so doubtful and subtile a matter, to know that many are yet without the verge of Christ Jesus, without the City of refuge, you may see their mark on their brow. Is not drunkenness, which is so frequent, a palpable evi∣dence of this? your envyings, revilings, wrath, strife, seditions, fornications, and such like: Oh, do not deceive your selves! there is no room in Jesus Christ, for such impurities and impieties. There is no toleration of sin within this City and Kingdom; sin∣ners are indeed pardoned, yea, received and accepted; drunkards, unclean persons, &c. are not excluded from entering here, but

they must renounce these lusts, if they would stay here; Christ will not keep both, he must either cast out the sin, or the sinner with it, if he will not part with it. I beseech you, know what ye walk after; the flesh is your leader, and whither will it lead you? (O! its sad to think on it,) to perdition: vers. 8. If ye live after the flesh, ye shall die. Ye think flesh your great friend, ye do all ye can to satifie and please it; and, O how pleasant is the satisfaction of your flesh to you? Ye think it liberty to follow it, and counts it bonds and cords to be restrained: But, Oh! know and consider, that flesh will lead you by the Kingdom; that guide of your way, to which ye committed your self, will lead you by Heaven, Gal. 5.21. Its a blind guide; corruption, and humour, and will, have no eyes, no discerning of that pit of eternal misery: they choose the way that is best pathed and troden, that is easiest, and most walk into; and this certainly will lead you straight into this pit of darkness. Be called off this way, from following your blind lusts, and rather suffer them to be crucified; be avenged on them for your two eyes that they have put out, and their treacherous dealing to you, in leading you to destruction the high way. Come in to Christ Jesus, and ye shall get a new guide of the way, the Spirit, that shall lead you in all truth, unto the blessed and eternal life. Christ is the way ye must walk in, and the life that we must go in to at the end of our way, and the truth according to which we must walk; now he hath given his Spirit the Comforter to be our leader in this way, according to this rule and pattern, unto that life: In a word, the Spirit shall lead you the straight way, unto Christ; you shall begin in him, and end in him; he shall lead you from grace, to glory; the Spirit that came down from Heaven, shall lead you back to Heaven: All your walk is within the compass of Christ, out of him is no way to Heaven.

But we must not take this so grosly, as if no other thing were a walking after the flesh, but the gross abominations among men, though even these will scrape a great number from being in Christ Je∣sus; but it must be further enlarged, to the motions & affections of the unrenewed spirit, and the common principles according to which men walk. And therefore the Apostle, Col. 3 and Gal. 5. nameth many things among the works of the flesh, and members of the old man, which I doubt, many will account so of: Some natural passions that we account nothing of, because common, as anger, wrath, covetous∣ness;

what man is there amongst us, in whom some of these men∣tioned stirs not? Many of your hearts and eyes are given to cove∣tousness; your souls bow downward as your bodies do, and many times before your bodies. Is not the heart of men upon this world, and cannot rise above to a treasure in Heaven? and therefore your Callings, otherwayes lawful, and all your pains and endeavours in them, hath this seal of the flesh stamped on them, and passeth no otherwayes with God. We see how rank the corruptions of men are, anger domineering in them, and leading them often captive; and this is counted a light matter, but it is not so in Scripture: How often is it branded with folly, by the wise man? and this folly is even the natural fleshly corruption that men are born with; and in how many doth it rise up to the elevation of malice and hatred of others? and then it carries the image of the devil, rather then of humane infirmity. And if we suppose a man not much given to any of these, yet what a spirt of pride and self-love is in every man, even these that carry the lowest sail, and the meanest port among men: these that are affable and courteous, and these that seem most condescending to inferiours, and equals, yet alas! this evil is more deeply engraven on the spirt. If a man could but watch over his heart, and observe all the secret reflections of it, all the comparisons it makes, all the desires of applause and favour among men, all the surmises and stirrings of spirit upon any affront, O how would they discover diabolick pride? This sin is the more natural & inbred, for that it is our mother-sin, that brought us down from our excellency; this weed grows upon a glass-window, and upon a dung∣hill, it lodges in Palaces and Cottages: nay, it will spring and grow out of a pretended humility, and low carriage. In a word, the ambitious designs of men, the large appetite of earthly things, the over-weaning conceit of our selves, & love to our selves, the flir∣ring of our affections, without observing a rule, upon unlawful objects, or in an unlawful manner, all these are common to men, and men walk after them. Every man hath some predominant or idol, that takes him most up; some are finer and subtiler than others, some their pleasures and gains without, others their own gifts and parts, within; but both are alike odious before God, and both gross flesh and corruption before him.

There are two errours among men, concerning this spiritual walking, the one is the Doctrine of some in these dayes, the other is the pra∣ctical

error of many of us. Many pretending to some near and high dis∣coveries, as to Christ, and the Spirit, have fallen upon the most refined and spiritualized flesh, instead of the Spirit indeed; they separate the Spirit from the Word, and reckons the Word and Law of God, which was a Lamp to Davids feet, among the fleshly rudiments of the world. But if they speak not according to the Law and Testimony, (saith Isaiah) it is because there is no light in them: Thus their new light is but an old darkness, that could not endure even the darker light of the Prophets. If they speak not according to the Word, it is because there is no spirit in them. It is not the Spi∣rit the Comforter, which Christ promised to send to the Apostles, and all that should believe in his Name through their word? for that Spirit was a Spirit of truth, that should lead into all truth: and lest men should father their own fancies and imaginations on the Spirit of God, Christ adds, he shall bring all things to your remembrance: These things that Christ hath spoken, and we have here written. The holy Apostle to the Col. 3. when he reproves the works of the flesh, and declares they had put them off, he commends unto them, in opposition to these, Let the word of Christ dwell in your richly in all wisdom, teaching one another in Psalms and spiritual songs, with grace in your hearts to the Lord, ver. 16. Here the Spirit, not casting out the Word, but bringing it in plentifully, and sweetly agreeing with it. The Spirit that Christ sent, did not put men above Ordinan∣ces, but above corruptions, and the body of death in them: Its a poor and easie victory to subdue Grace and Ordinances, every slave of the Devil doth that: I fear, as men and Angels fell from their own dignity, by aspiring higher, so these that will not be content with the estate of Christ and his Apostles, but soar up in a higher strain of spirit, and trample on that ministration, as fleshly and car∣nal, I fear they fall from Jesus Christ, and come into greater con∣demnation. Its true indeed, 2 Cor. 3.6. The Letter killeth, that is, the Covenant of Works preacheth now nothing but condemna∣tion to men, but the Spirit of the Gospel giveth life; nay, even the Gospel separated from the Spirit of life in Jesus, is but a savour of death to souls. Shall we therefore separate the Spirit from the Gospel and Word, because the Word alone cannot quicken us? David knew how to reconcile this, Quicken me, O Lord, according to thy Word, Psal. 119.25. Thy Spirit is good, lead me into the land of uprightness, and quicken me, Psal. 143.10, 11. The Word was his

rule, and the Spirit applyed his soul to the rule: the Word holds out the present patte••n we should be conformed unto; now if there be no more, a man may look all his dayes on it, and yet not be changed, but the Spirit within, transforms and changes a mans soul to more and more conformity to that pattern, by beholding it. If a man shall shut his eyes on the pattern, he cannot know what he is, and ought to be; if he look only on the Spirits work within, and make that his rule, he takes an imperfect rule, and an incompleat copy; and yet this is the highest attainment of these aspirers to new light; they have forsaken the Word as their rule, and instead of it, have another Law within them, as much as is al∣ready written on their hearts, which is in substance this (as they suppose) I am bound to do no more then I have already power to do; I am not to endeavour more holiness then I have already. These men are indeed perfect here in their own apprehension; and do not know in part, and believe in part, and obey in part, because they are advanced the length of their own Law and rule, their rule being of no perfection. Paul was not so, but forgetting what he had attained, he followed on to what was before him, and was still reach∣ing forward. Let not us, my brethren, believe every spirit, and every doctrine that comes out under that name; Christ hath for∣warned us. Let us pray for more of that Spirit, which may quic∣ken the Word to us, and quicken us to obey the Word; there must be a mutual enlivening, the Word must be made the ministration of life, by the Spirit of Jesus, which can use it as a sword, to divide the soul and spirit; and we must be quickned to the obedience of the truth in the Word. The Word is the seed incorruptible; but it cannot beget us, or be a principle of a new life within us, except a living spirit come alongs to our hearts. Know that the Word is your pattern and rule; the Spirit your leader and helper, whose vertue and power must conform you that rule, 1 Pet. 1.22. Pe∣ter joyns these two, the purification and cleansing of the soul, which Christ attributes to the Word, ye are clean through the word I have spoken, Joh. 15.3. Peter attributes it to the Spirit working accor∣ding to the pattern of truth. Its true, the Spirit of God needs no pattern to look to; nay, but we must have it, and eye it, else we know not the Spirit of truth from a lie and delusion; we cannot try the spirits but by this rule, and it is by making us stedfastly look on this glorious pattern in the Word, and the example of Christ Jesus

his life, that we are conformed unto Christ, as by the Spirit of the Lord, 2 Cor. 3.13. Certainly that must be fleshly walking, which is rather conformed unto the imaginations of a mans own heart, then the blessed will of God revealed in his Word. Can such walking please God, when a man will not so much as hearken to what is Gods will and pleasure? As other heresies, so especially this, is a work of the flesh.

Now there is another principle amongst many of us, we account it spiritual walking, to be separated from the gross pollutions of the world; to have a carriage blameless before men: this is the notion that the multitude fancy of it. Be not deceived, you may pass the censure of all men, and be unreproveable among them, and yet be but walkers after the flesh. It is not what ye are before the world can prove you spiritual men, though it may prove many of your carnal. Your out-side may demonstrate of many of you, that ye walk after the flesh; and if ye will not believe it, I ask you, if ye think drunkenness, a walking in the Spirit? Do ye think ye are following the Spirit of God, in uncleanness? Is it not that Holy Spirit that purgeth from all filthiness? Look but what your walk is, ye that are not so much as conformed to the Letter of the Word in any thing; who cares not to read the Scriptures, and me∣ditate on them: Is this walking after the Spirit of truth? If drun∣kenness, railing, contention, wrath, envy, covetousness, and such like, be the Spirits way, then I confess, many of you walks after the Spirit; but if these be the manifest works of the flesh, and ma∣nifestly your way and work, then why dream ye that ye are Chri∣stians?

But I suppose, that you could be charged with none of these outward things, that you had a form of Religion, and Godliness, yet I say, all that is visible before men, cannot prove you to be spiritual walkers. Remember, it is a spirit ye must walk after; now, what shall be the chief agent here? sure, not the body, what fellow∣ship can your body have with him that is a Spirit? the body indeed may worship that eternal Spirit, being acted by the Spirit, but I say, that alone can never prove you to be Christians, we must then layaside a number of Professors, who have no other ground of confidence but such things as may be seen of men & if they would enter their hearts, how many vain thoughts lodge there? how litle of God is there? God is not almost in all our thoughts, we give a morning and eve∣ning

salutation, but there is no more of God, all the day through∣out, and is this walking after the Spirit, which imports a constan∣cy? And what part can be spared most, but the spirit of a man? The body is distracted with other necessary things, but we might alwayes spare our souls to God. Now, thus should a man obey that command, Pray alwayes, its impossible that he should do no∣thing else but pray in an express formal way, but the souls walking with God, between times of Prayer, should compense that, and thus Prayer is continued, though not in it self, yet in meditation on God, which hath in it the seed of all worship, and is virtually Prayer and Thanksgiving, and all duties.

Let us then consider, If our bodies be not more exercised in Re∣ligion then our souls, yea, if they be not the chief agents, how ma∣ny impertinencies, and roveries, and wandrings, are throughout the day? the most part of our conversation, if it be not profane, yet it is vain, that is unprofitable in the World, it neither advan∣tageth us spiritually, nor glorifies God, it is almost to no purpose and this is enough to make it all flesh. And for our thoughts, how do they go unlimited and unrestrained? like a wilde Ass, traver∣sing her wayes, and gadding about, fixed on nothing, at least not on God; nay, fixed on any thing but God. If it be spiritual ser∣vice, should it not carry the seal of our spirit and affection on it? We are as so many shadows walking, as pictures and statues of Chri∣stians, without the soul and life, which consists in the temper and disposition of the spirit and soul towards God.

SERMON V.

Vers. 1.

That walk not after the flesh, but after the spirit.

IT is no wonder that we cannot speak any thing to purpose of this Subject, and that ye do not hear with fruit, because it is indeed a mystery to our judgements, and a great stranger to our pra∣ctice. There is so litle of the Spirit, both in Teachers, and those that come to be taught, that we can but speak of it as an unknown

thing, and cannot make you to conceive it in the living notion of it as it is. Only we may say in general, It is certainly a divine thing, and another thing then our common or religious walk is. It is little experience, so we can know the less of it; but this much we should know, it is another thing then we have attained, its a∣bove us, and yet such a thing as we are called to aspire unto. How should it stir up in our spirits a holy fire of ambition to be at such a thing, when we hear it is a thing attainable; nay, when Christ calls us unto himself, that we may thus walk with him: I would have Christians, men of great and big projects and resolutions, of high and illimited desires, not satisfied with their attainments, but still aspiring unto more of God, more conformity to his will, more walking after the Spirit, more separation from the course of the World, and this is indeed to be of a divine spirit. The divine Na∣ture is here, as it were, in a state of violence, out of its own ele∣ment; Now, its known by this, i•• it be still moving upwards, ta∣king no rest in this place, and these measures and degrees, but up∣on a continual motion towards the proper center of it, God, his holiness and Spirit.

We desire to speak a word of these three. 1. The nature of this spiritual walking; Next, Its connexion and union with that blessed state of non-condemnation; And then, of the order of this, how it flows from a mans being implanted in Christ Jesus: Which three, are considerable in the words.

This spiritual walking is according to a spiritual rule, from spi∣ritual principles, for spiritual ends. These three being established aright, the walk is even the motion of a Christian within the com∣pass of these, it is according to the word, as the holy rule, its from the faith & love of Jesus Christ, as the predominant principle••. Nay, from the Spirit of Jesus living in the heart by faith, and dwelling in it by love, as the first wheel of this motion, the Primum Mobile; and as it begins in the Spirit, so it ends there, in the glory of Jesus Christ, and our heavenly Father: Consider this then, it is not a lawless walking, and irregular walk, it is according to the rule, and the rule is perfect, and it is a motion to perfection, not a rest in what is now attained to. The course of this world is the way and rule of the children of disobedience, Eph. 2.2. There is a spirit indeed that works in them, and a rule it works by; the spirit is that evil spirit, contrary to the holy Spirit of God, & you may know what spirit it

is that works, by the way it leads men unto; a broad way, path'd and troden in by many travellers, its the Kings high street, the common way that most part walkes into, according as their neigh∣bours do, as the most do. But ••hat King is the Prince of this World, satan who blinds the eyes of many, that they may not see that pit of misery before them, which their way leads them to. A Christian must have a kind of singularity, not in opinion, but in practice rather, to be more holy, and walk more abstracted from the dregs of the worlds pollution, this were a divine singularity. Indeed men may suspect themselves, that separats from the godly in opinion, they have reason to be more jealous of themselves, when they offend against the generation of the just; but if this were the contention and design of men, to be very unlike the mul∣titude of men, nay, to be very unlike the multitude of Profes∣sors, in the affection and practice of holiness, humility, and spiritual walking, I think this were an allowed way, though a singular way. Men may aspire to as great a difference as may be, from the conversations and practice of others, if there be a tending to more conformity to the Word, the rule of all practice. The Law is spiritual and holy, saith Paul, but I am carnal; this therefore, were spiritual walking, to set that excellent spiritual rule before our eyes, that we who are carnal, may be transformed and changed in∣to more likeness to that holy and spiritual Law. If a man had not an imperfect rule of his own fancy, and imagination before his eyes, he could not be satisfied with his attainments, but with Paul, would forget them, in a manner, not know them, but reach forward still to what is before, because so much length would be before us, as would swallow up all our progress, this would keep the motion on foot, and make it constant: A man should never say, Master, let us make tabernacles, its good to be here; no indeed, the dwelling place and resting would be seen to be above. As long as a man had so much of his journey to accomplish, he would not sit down on in his advancement, he would not compare with others, and exalt him∣self above others, Why? because there is still a far greater di∣stance between him and his rule, then between the slowest walker and him. This made Paul more sensible of a body of death, Rom. 7 then readily lower Christians are Reflections on our attainments and comparisons with others, which are so often the work of our Spi∣rits, are a retrograde motion, it makes no way, but spends the

time, is a returning as we go, whereas we ought to go straight forward. I beseech you, Christians, consider what ye are doing, if ye would prove your selves so indeed. I know not how you can evidence it better, then by honouring and e∣steeming his Word and Commandments exceeding large and preci∣ous, no end of their perfection; the word is much undervalued in the opinions of many, but it is as little cared for in the practice of most; there is certainly little of God there, where this is not magnified and honoured. There must be darkness in that way, where this candle which was a lamp to Davids feet, shines not. Some promise to us liberty, but they themselves are the servants of corruption; it is no liberty to be above all law and rule: It was innocent Adams liberty to be conformed to a holy and just command, nay, this was his beauty: The Spirit indeed gives liberty where he is, but this liberty is from our sins and corruptions, not to them, it looses the chains of a mans own corrupt lusts off him, to walk at freedom in the way of his commandments, the Spirit inlargeth the prisoners heart, and then he runs, but not at random, but the way of his commands, Psal. 119.32. It was our bondage to be as wilde Asses, traversing our wayes, to be gadding abroad, to change our way. Now, here is the Spirits liberty, to bring us into the way, and that way is one. Let us then learn this one principle, the Word must be the rule of your walking, both common and reli∣gious. Alas, its not spiritual walking, to confine Religion to some solemn duties: Remember, its a walk, a continued thing, without interruption, therefore, your whole conversation ought to be as so many steps progressive to Heaven, Your motion, should not be to begin only when ye come to pray, or read, or hear, as many men do, they are in a quite different way and element, when they step out of their civil callings, into religious ordinances, but Christi∣ans, your motion should be continued in your eating and drinking, and sleeping, and acting in your callings, that when ye come to pray, or read, ye may be but stepping forward in the way, out of one darker obscurer path, into a more beaten way. Remember, this word can make us perfect to Salvation. It is a principle in the hearts of folks, which is vented now by many, that the Word doth not reach their particular carriages, and conversations, in ci∣vil matters, these are apprehended to be without the sphear and compass of the Word, while it is commonly cast up to Ministers,

meddle with the word, and spiritual things, and not with our matters. Truly I think, if we separate these from the Word, we may quick∣ly separat all Religion from such actions; and if such actings and bu∣sinesses be without the Court of the Word, they are also without the Court of Conscience; Conscience, Religion, and the Word, being commensurable. Therefore I beseech every one of you, take the Word for the ruling of your callings and conversations a∣mong men, extend it to all your actions, that in all those ye may act as Christians, as well as men. It is certainly the licentiousness of the spirits of men, that cannot endure the application of the Word un∣to their particular actions and conversations.

Now this spiritual walk proceeds from spiritual principles: It is certain, the Spirit of Jesus Christ is he in whom we live, and move, and have our being spiritually, without him we can do nothing; and therefore Christians ought to walk with such a subordination to, and dependence on him, as if they were meer instruments, and patients under his hand; though I think in regard of endeavoured activity they should bestir themselves, and give all diligence, as if they acted independently of the Spirit: yet in regard of denial of him∣self, and dependence on the Spirit, each one ought to act, as if he did not act at all, but the Spirit only acted in him. This is the Di∣vinity of Paul, I laboured more abundantly then they all, yet not I, but grace in me. I live, yet not I, but Christ in me. O how difficult a thing is it to reconcile these two in the practice of Christians, which yet cannot really be, except they be together? It is cer∣tainly one of the great mysteries of Christianity, to draw our strength and activity from another, to look upon our selves, and our actings, as these that can do nothing, as empty vines; and that notwithstanding of all in••used and acquired prin∣ciples. Whatever we ought to do, in judging and discerning of our condition, yet sure I am, Christians in the exercise and pra∣ctice of godliness, should look upon themselves void of any principle in themselves, either to do or think, not that we are sufficient of of our selves: The proficient and growing Christian, should look no mo••e on his own inclinations and habits, th••n if he had none; he should consider himself an ungodly man, that no fruit can grow up∣on, one that cannot pray, as he is in himself. Bu•• alace, we come to duties, in the confidence of qualifications ••or duties, acts more confidently in them, because accustomed to them, and so makes

Grace and Religion a kind of Art and Discipline, that use and expe∣rience makes expert into. Learn now this one thing, which would be in stead of many rules and doctrines to us, to shut out of your eyes the consideration of what ye are by Gifts or Grace, or expe∣rience: Do not consider that, but rather fix your eyes on the grace of Jesus Christ, and upon the power and vertue of the Holy Spi∣rit, which is given by promise; that when the way is all the easiest to you, both by delight and custom, yet ye may find it to your na∣tural principles as insuperable, as at the beginning; and may still cry, Draw me, and I will run after thee; lead me, and I will walk with thee. Do not measure thy call into duties, by the strength thou finds in thy self, but look unto him who strengtheneth us with all might. Now the Spirit worketh in us by subordinat spiritual principles, as believing in Christ, and loving of him, as our Lord and Saviour; and these two acts drives on a soul sweetly in the way of obedience. Fear, where not mixt in its actings with faith and love, is a spirit of bondage; but the Christian ought to walk accor∣ding to the Spirit of Adoption, which cryes, Abba, Father. Yet how many Christians are rather in a servile and slavish manner dri∣ven on by terrours and chastisements to their duty, then by love: There is a piece of liberty in Christian-walking, when there is not a restraint upon the spirit, by this slavish fear; this, I say, is not beseeming these that are in Christ Jesus; ye ought to have the Spirit of your Father for your leader and guide. O! how sweet, and how certain and necessary also, would this walking be? The love of Christ would be an inward principle of motion, and would make our spiritual actings as easie and pleasant, as natural motions are. Fear is but a violent principle, that is like the impulse of a stone thrown upward, as long as that external impression remains, it moves, but still slower and slower, and at length evanisheth: But if ye be∣lieved in him, and your hearts were engaged to love him, O! how would it be a pleasant and native thing to walk in his way, as a stone goeth downward. Consider your principles, that acts you to matters and duties of Religion: Many men there be, in whom appears no difference of their work to beholders; but, O! how wide a diffe∣rence doth God discern in them? Ingines and artifice may make dead and lifeless things move and walk as orderly as things that have life. But the principle of this motion, makes a huge difference; the one is moved from without, the other from it self. The most

part of us act as irrational and bruit beasts in Religion; nay, we walk as inanimat and senseless creatures: Its some one or other consideration without us, moves us. Custome, censure, education, and such like: Ah! these are the principles of our Religion. How ma∣ny would have no Religion, no form of it? if they were not among such company? and therefore we see many change it, according to companies, as the fish doth its skin, according to the colour of that which is nearest it. How many would do many things they dare not for punishment and censure, and for that same da•• not leave•• other things undone? In a word, the most part of us are such as would walk in no path of godliness, if it were not the custome of the time, and ••ear of men, that constrained us. But, my brethren, let it not be so among you, you who are in Christ Iesus, let this be the predominant in your hearts to constrain you, not to live to your selves, but unto God, even this, that ye believe Christ hath died for sinners, that they might live from sin; and from this let your hearts be inflamed with his love, that it may carry you on in a sweet and blessed necessity to walk in all well pleasing: Let the conside∣ration of his love lay on a constraint, but a constraint of willing∣ness, to live to him who hath thus loved you. But as the prin∣ciple is spiritual, so must the end be; and I think these two com∣pleat the mystery of the practice of Christianity, to act from ano∣ther principle unto another end; even as these two make up the mystery o•• iniquity in our hearts, to act from our selves, unto our selves; every man naturally makes a god of himself, is his own Al∣pha and Omega, the beginning of his action••, and the end of them, which is proper to God. As the fall hath cut off the subordinati∣on of the soul to God in its actions, that it cannot now derive all from that blessed fountain of all-being, and well-being, so is this chan∣nel of reference of all our actions to God stopped, that they do not tend unto him, as they are not derived from him, and thus they return unto a mans self again. There is one point of self, and making it our aim and design, which possibly many doth not take heed unto. It is ordinary for us to act and walk in Christian du∣ties, for our salvation, for obtaining of life eternal, as our chief and only end, which is but an inferiour end; because we ought not to walk mainly for life, but to life; we should not walk after the command, only, for Heaven, but in the way of it unto Heaven. Our spiritual walking can never purchase us right unto the lea••t of his

mercies; when we have done all, this should be our souls language, we are unprofitable servants, our righteousness extends not to thee. What gain is it to the Almighty that thou art righteous? Yet for the most part, we make our walking as a hire for the reward. The Covenant of Works, doing for life, is some way naturally imprint∣ed in our hearts, and we cannot do, but we would live in doing; we cannot walk unto all well-pleasing, but we would also walk unto pacifying of God. Self-righteousness is mens great idol, which when all other baser and grosser idols are down, they do still seek to establish. But Christians, observe this evil in your selves, and suffer this mystery of godliness to be wrought in you, the abasing of your selves, the denyal of your selves. I would have you, in respect of diligence and earnestness, doing, walking, and running, as if ye were to be saved by it only: But again, you must deny all that, and no more consider it, or lean weight upon it, then if ye ought to do nothing, or did nothing. But your ends should be more divine and high, as your nature is, to glorifie God in your mortal bodies, since ye are hi••, and bought with a price. O how ought ye not to be your own? The great purpose of your obedience should be, a declaration of your sense of his love, and of your obligation to him: Ye ought to walk in his way, because ye are escaped condemnation, and saved by him, and not that ye may be saved only. It is the glory of our Heavenly Father, and the honour of the Redeemer, for Christians to walk, even as he walked, and follow his footsteps; it commends the grace of Jesus Christ exceedingly. Therefore this cannot but be the choise and delight of a believing soul, to walk unto all well-pleasing, to have the glory of him as their great design to aim at; who for our salvation laid aside his glory, and embraced shame and reproach. We use to walk in obedience to God, that we may pa∣cifie God for our disobedience: but let a Christian abhor such a thought, Christs blood must pacifie, but the walking of his child pleaseth him in his welbeloved Son. When he is once pacified for sin, when he once accepts your persons, your performances are his delight: Now this should be the great scope of a soul, that all its powers should be fixed on, to please him, and live to him.

Now these three being established, we must conceive that the chief agent and party in this walking must be spiritual; therefore mens bodies are not capable of this walk after the Spirit principally. Outward Ordinances are but the shell wherein the kirnel must be

inclosed; all our walkings that is visible to men, is but like a pain∣ted or engraven Image and Statue, that hath no breath or life in it, unless the Spirit actuat and quicken the same. I say not only the Spirit of God, but the spirit and soul in man; for the Spirits im∣mediat and divine operations are upon such a suitable subject, as the immortal soul. Verily, there is a spirit in man, and the in∣spiration of the Almighty gives him understanding: We must not abolish the outward ••o••m, because it hath some divinity in it, even the stamp of Gods authority; and therefore, these who are swelled above ordinances, I fear they be monstrous Christians. A man is composed of a spirit and a body, acted and quickned by that spirit, without either of these, he is not a compleat man: So I say, he is not a Christian, that doth not worship God in the spirit, and in truth both; and it is not Religion that excludes either the in∣ward soul-communion with God, or the outward ordinance, and appointment of God. But alace, this may be our complaint, we come and worship God, and drawes nigh with our bodies, but our hearts are far removed. Here is the death of many's worship, the soul is separated from the body of it, there are but pictures and ima∣ges of Christians; we have mouths and faces of Saints, but O! how little of divine-affection, or of soul-desires, breaths in us? We are denyers of the power of godliness, by resting in a form, and this is the great sin of this generation, the essentials, the vital-spirits of Christianity, are exhausted, and some dry bones, like an Anatomy of a Christian, remains behind. I beseech you, gather your spirits to this spiritual-walking, they only can follow the Spi∣rit, your bodies are earthly and lumpish, and the way is all upward to the holy hill. Look inwardly and measure your selves so, out∣ward appearance is no just measure; retire ••ithin your souls, and engage them in this exercise, and enter them to this motion, and your spirits will sweetly and surely act your bodies and externals, in all matters of godliness.

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SERMON VI.

Vers. 1.

Who walk not after the flesh, &c.

IT is one of the greatest mysteries in a Christians practice, to joyn these two together, which the Gospel hath conjoined, ju∣stification and sanctification, and to place them in their due or∣der: There is much miscarrying in both these, either they are sep••rated, or misplaced: But, the truth is, they cannot really be, except they be jointly; yet, often it falls out, that in mens appre∣hensions and endeavours, they are disjoined: This then were the argument of a living, and believing Christian, to joine the study of holinesse, with the exercise of ••aith in Christ, for remission of sin, and righteousnesse, and not not only to joyn it, but also, to de∣rive it from that principle: There is both an union between these, and an order established in Scripture. The most part of these that professe the Gospel, are of two sorts; they do either divide holinesse from imputed righteousnesse, or Christs righteousnesse from holinesse: I do not say, that any man truly seeks to be co∣vered with the righteousnesse of Jesus Christ, and to have his sins freely pardoned, but he will also study to walk before God, in all well-pleasing; but the truth is, many do pretend, and profess to seek salvation, and forgivenness in Christs blood, and have the mercy of God, and merits of Christ, alwayes in their mouth, who yet de∣clare by their conversation, that they do not so much as desire, or purpose to seek after holinesse: I do not speak of these who are Antinomians in profession, but of a great multitude in the visible Church, who are more really Antinomians, to wit in practice, then most part of professed Antinomians. You hear all, of free grace, and free redemption in Jesus Christ, of tender, and induring mer∣cies in God, and this you take for the whole Gospel; and presently upon the notion of mercy and grace, you conclude unto your selves, not only immunity, and freedom from all the threatnings of the Word, and from hell, but likewise ye proclaim secretly in your own hearts, a liberty to sin so much the more securely; the door of mercy cast open in the Gospel, and the free accesse to Christ, manifested therein, through the corruption that is within

us, proves the very occasion of many's giving indulgence to their lusts; of delaying reformation, and turning to God. You all pro∣fesse, that you seek to be justified, and saved by Jesus Christ; yea, you perswade your selves, to be escaped condemnation, by Christ: Now then, conjoyn that profession, and perswasion, with your walk, and O! how contrary you may find them to one another? your saith is vain, for ye are yet in your sins. Tit. 2.11, 12. The grace of God appearing to some men effectually, teacheth them to deny ungodliness, and worldly lusts, and to live righteously, soberly, and godly &c. But if we may conjecture your teaching by your walking, it seems the notion of grace, and the Gospel that is formed in your minds, hath taught you another doctrine, to a vow ungodliness, and follow world∣ly lusts. Is there so much as a shadow of this spiritual walking in many? I confesse, it is natural for every man to seek his own righ∣teousnesse; and it is the arm of God that must bow men, to sub∣mit to Christs imputed righteousnesse; yet, the most part of men, seem to be so far from seeking any righteousnesse, that they are ra∣ther seeking the fulfilling of their own carnal lusts, working wicked∣ness with greediness, not caring how little they have to put confi∣dence into; and yet, certain it is, that how much forever, a man attains to, of a form of Religion, or civil honesty, he is ready to put his trust in it, and to lean the weight of his soul upon it: But sei••g this is natural to you all, to seek heaven by doing and work∣ing, I wonder that ye do no more; how do ye satisfie your consci∣ences in the expectation of heaven, who take so little pains in Re∣ligion, and are so loose and profane in your conversation? I won∣der, seing ye have it naturally engraven in your hearts, to establish your own righteousnesse, that ye labour not to have more of it to fill your eye withall.

But again, on the other hand, there are some men, who have a form of Religion, and labour to be of a blamelesse conversation a∣mong men, that possibly perswades themselves, they are seeking ho∣linesse, and walking spiritually; but alace, you may find it but a painted and seeming Religion, that is an abomination in the sight of God; because it is to them, all the ground of their acceptati∣on before God. If ever this question was moved in some of you, What shall I do to be saved? You have condescended on such a walk, such a profession, for the answer of it; It is natural to all, even these who have least apperance of godlinesse: to seek heaven, by

doing Gods will; these that have no more to speak of, then their Baptism, or receiving the Lords Supper, or attending well the so∣lemn assemblies, will ground their hope of salvation on those things,: How much more, will civil and honest men (commonly so called) who pray, and read, and professe godlinesse, how much more, I say, will they establish that which they attain to, as the ground of their confidence before God? Now, this is a general, unknown ill that destroys the world, and yet few are convinced of it, how hard it is to be driven out of our selves, and to seek life in ano∣ther. O! know, that it is in a manner, the crucifying of a mans self, thus to deny himself, to have a sort of righteousness, and not to trust in it. Who is he, that cannot indure to look upon himself, for moral vilenesse? Alace, men flatter themselves in their own eyes, looks with a more favourable ••ye on their own actions, then they ought: Who is he that abhors himself, even for abominable works? But who shall be found to abhore himself, for his most reli∣gious and best actions? Who casts these out of their sight, as unclean and menstruous things? Therefore, I say, though thy righteous∣nesse were equal to, or exceeded any Pharisees righteousnesse, thou cannot enter into heaven: The poor Publicane, that was a vile and profane sinner, yet his righteousnesse exceeded the Pharisees, though he had none of his own, yet he had a righteousnesse without blemish, of Christs purchasing, having by saith fled to the mercy of God, in, and through a Mediator. It is not more doing, more praying, more exact walking, that can make you more righteous in Gods account, in order to absolution from Law-condemnation, then the prof••nest and most wretched sinner; but, the baser, and viler thou be in thine own eyes, the more thou hide thy best do∣ings from thine eyes, and look on thy uncleannesses, and betakes thy self to Christ, his unspotted and perfect righteousnesse; the more honourable and precious thou art in his eyes. Therefore, God is said to dwell in the heart of the humble and contrite one, not for the worth of his humility, and repentance; No, no, but for the pleasure he hath in the well-beloveds righteousnesse; that is the beautiful garment, only in the eye of a humbled soul, that seeth nothing in it self desirable.

Therefore, I wish, that this conjunction which is made in the Gospel, were also engraven in your hearts, and on your practices, that is, that you would seek after ho••••ness, without which, no man

shall see God; seek to perfect it in the fear of God, but not a•• though ye were to be thereby justified, seek it with that diligence and earnest study, as if ye were to be saved by it, and yet seek it, so as to be denyed to your diligence, or as if ye sought it not at all. How sweet a conjunction were this in the Christians practice, to walk and run so after the prize, as if his walking did obtain it, and yet to look upon his walking, as if it were not at all. Your dili∣gence and seriousnesse in godlinesse should be upon the growing hand, as if doing did save you; yet you ought to deny all that, and look to the righteousnesse of another, as if nothing were done at all by you. How doth Paul, Phil. 3.8. unite these in his practice, I count all losse and dung, to be found in Christ, not having my own righteousn••sse, and yet I presse forward, and follow after perfection▪ as having attained nothing yet. One of these two is the Original of many stumblings and wandrings in our Christian-way, either there is not a necessity and constraint laid upon the souls of many to walk in all well-pleasing, and to perfect holiness in the fear of God: We look on it as a thing indifferent, that is to be determined according to the measure of our receivings from God, or we look on it as a thing not urging all, but belonging to Ministers, or more eminent Professors, and hence there ariseth much carnal liberty, in walking without the line of Christian-liberty, because there is an indiffe∣rence in the spirit that gives that latitude in walking; or else there is not that following o•• holinesse in such a way, as can consist with the establishing of Christs righteousness. No denial of our selves, in our actions, we act as if we were sufficient of our selves and walks a•• if we were thereby justified, and commends our selves to God in our own consciences, when ever we can have the testimony of our consciences, for well-doing. And by this means, the Lord is provoked, because we do not honour the Son, the Father counts himself despised, and the spirit is grieved and tempted to depart, and leave us to our own imaginations, till our idol which we esta∣blished, fall down, and our understanding return to us.

As it would be of great moment to the peace of Christians, and increase of holinesse, to have that union of Justification and Sanctification stamped on their hearts, so especially to have the due and Evangelick-method and order of these impressed on their consciences, it would conduce exceedingly, both to their qucken∣ing and comforting: As there is nothing, that either so deadens or darkens, and saddens the spirits of the Godly, as darknesse in

this particular; the ignorance and mistake of the method and order of that well-ordered Covenant must certainly be very prejudi∣cial to the life and consolation tendered by the Gospel. This spiri∣tual walking, it flowes from the believers state of non-condemna∣tion in Christ; he is once in Jesus Christ, and then he walks after the Spirit of Christ. You may make engines to cause a dead statue wa••k, but it cannot walk of it self, till it have a principle of life in it. Walking is one of the operations of life, that flowes from some inward principle, and so this spiritual-walk, and motion of a Christian in his course, is the proper operation of the new nature, that he is partaker of in Christ Jesus. As then you know it is im∣possible that there can be true and un••eigned walking, where there is no life, no principle within to put the creature to motion, though a man may by Art, and some external impulse, so act a piece of tim∣ber or stone, as it may resemble to you a walking, like to living creatures, so it is not possible, that any of the Sons of Adam, who are by nature dead in sins, can walk spiritually, before they be uni∣ted to Jesus Christ, by believing in him, for righteousnesse and sal∣vation: There may be such a walking of carnal unregenerat men, as may deceive all the senses, and judgements of beholders, men may be acted from base external principles, in matters of Religion so that a beholder shall perceive no difference between them and others, in whom Christ lives and walks; but before God it is nothing else, but an artificial walk, a painted and dead business, because, the spi∣rit that raised up Christ, is not stirring in them, they are not living members of that Head that quickens all, have not been driven out of their own righteousnesse, to Christ, the city of refuge; their principles are no higher then walking to obtain salvation, and accep∣tation of God in a legal way, walking to pacifie him, walking to please men and their own consciences, walking for gain or credit, or advan∣tage in the way, walking according to custom or education in the way. These are not living principles, but when once a soul hath embra∣ced Christ Jesus within it, he becomes in a manner, a soul to actu∣at and to quicken that soul, he animates it, and moves it in Gods wayes, according to the Covenant of Grace, I will put my Spirit in you, and cause you walk in my wayes; there is first quickening, and then walking, You who were dead in sins, hath he quickned toge∣ther with Christ, Eph. 2.1, 5. and then it follows in due order, I will cause you to walk in my wayes, Ezek. 36▪ 27. Christ comes into

the heart to dwell, and then he walks in it, 2 Cor. 6.16. And what is that, Christ to walk in believers, it is nothing else, but Christ by his Spirit making them to walk in his way; there is so little in us to principle a spiritual action, even when renewed and quickned, that we should look on our selves not so much, as workers with him, but as being acted by him, we should look on soul and body, as pieces of organized clay, that cannot move, but as it is moved by him as the soul and life of it; so that according to the Scriptures di••lect, a Christian is nothing else, but Christ living and wa••king in such a person. This is it which Christ when he is to go out of the world instructs his Disciples into, Iob. 15.1. He is the vine, and we the branches; the branch must first be united to the tree, and implanted into the tree, ere it bring forth fruit, without the tree, it withers: So must a soul be fust ingrast in Jesus Christ, im∣planted in him by ••aith in his death and sufferings, before it can grow up into the similitude of his resurrection, or walk in newness of life, as Paul speaks, Rom. 6.4, 5. Without me ye can do nothing; ye must first be one with him, by believing in him, and receiving him as a compleat Saviour, and then the sap and vertue of the tree flows into the dead branch, and it shoots forth, and blossoms and bears.

Now if this Doctrine of Christ and his Apostles were duly pon∣dered and believed. O what a change would it make on the lives and spirits of Christians? since this is the order established in the Gospel, and an order suitable both to his grace and our necessity, (as all that is in it speaketh forth an excellent contriver) when we go about to establish our souls in another method, how is it pos∣sible that we should not weary and vex our souls in vain? how can we choose but torment our selves, and intricat our selves still more? Our method and way is just contrary, we perplex our souls how to find the fruits of the Spirit of Christ, how to walk after the Spirit, without fi••st closing intirely with Christ himself. We trouble our selves to find the operations of a spiritual life, before we lay hold on Christ, who is the life of our souls. It is made an argument by many, to keep them from believing in Christ, because they do not find that spiritual life stirring in them. How cross is this to the de∣clared mind of Christ in the Gospel? It cannot choose but both darken the spirit more, and dry up the influences of the Spirit of God, because it keeps thee from the fountain of all consolation

You may disquiet your souls by this means, but you shall never make advantage this way, without him ye can do nothing: and yet ye will not come to him, because you have done nothing. Its strange how little reason is in it, if your eyes were opened; you refuse or delay to abide in the vine, till you bring forth fruit, and fruit you cannot bring forth, till you be in the vine: you would walk, and you will not have the life from which you must walk. Paul lived indeed, but what a life? the life that I live is by the faith of the Son of God; faith in Christ transported him out of himself to Christ, or received Christ into the soul, and Christ in the soul, was the life of his soul, Gal. 2.20. your walking is as if a dead man essay to go. Will one expect figs of thorns, or grapes of thistles? I be∣seech you, know what wrong ye do to your selves, and to Christ; ye wrong your selves, because ye stand in the way of your own mer∣cy, ye stand a back from your life, him that is the way, the truth, and the life. You would walk in the way, but no man can walk in this way, but by this way; Christ must quicken you to walk in himself, ye must get life in him, and not bring it. You are in a vain expectation of fruits from your selves, they will never see the Sun, and when you have wearied your self in such a vain pursuit, you must at length come and begin here. Ye wrong Christ his grace and mercy, this order is suited of purpose for our desperat condi∣tion, and yet ye presume to reject it, and seek another. You pre∣scribe to your skilful & tender Physician, that which would undo you: I beseech you, know the original of your miseries, doubts, barrenness, and darknesse: Here it is, you are still puzling your selves about grace and duties, how to fill your eyes with these, and ye neglect Christ as your righteousnesse, as one dead and risen again, and now sitting at Gods right hand for us, you must first close with him, as ungodly men, though you were godly, you must shut your eyes on any such thing, and lay living Jesus upon your dead and benumb'd hearts, answer all your challenges with his absolution, and stand be∣fore God, in his cloathing, put his garment immediately on your nakednesse, and vilenesse; and we may perswade you, it shall yield you abundant consolation, and life, because he lives, ye shall live, and walk. If you were more frequent and serious in the considera∣tion of his excellent Majesty, of his beautiful and lovely qualifica∣tions, as the Mediator for sinners, and of the precious promises, which are all, Yea, and Amen, confirmed in him, and lesse in the vain

and unprofitable debates of self-interest, and such like, I am per∣swaded ye would be more fruitful Christians. This is not as the business of a holy-day, to be done at your first coming to Christ, and no more, no, it must run alongst all your life, the aged expe∣rienced Christian must come alongs as an ungodly sinner, to a bles∣sed and living Saviour, and have no other ground of glory or con∣fidence before God, but Christ Jesus crucified.

SERMON VII.

Vers. 2.

For the Law of the Spirit of life in Iesus Christ, hath made me free, &c.

YOU know there are two principal things in the preceeding verse, the priviledge of a Christian, and the property or character of a Christian, he is one that never enters into condemnation, he that believeth shall not perish, Joh. 3.15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevat way above men, after the guiding and leading of the Holy Spirit of God. Now it may be objected in many con∣sciences, how can these things be? Have not all sinned, and come ••••ort of the glory of God, and so the whole world is become guilty before God? Is not every man lying under a sentence of death? Cursed is he that abides not in all things, &c. How then can h•• escape condemnation. Again, you speak of walking after the Spi∣rit, as proper to the Christian; but whose walk is not carnal? Who is it that doth not often step aside out of the way, and follow the conduct and counsel of flesh and blood? Is not sin dwelling here in our mortal bodies? Who can say, my heart or way is clean? There∣fore both that priviledge, and this property of a Christian, seems to be but big words, no real thing. And indeed I confess the mul∣titude of men hath no other opinion of them, but as fancied ima∣ginary thing••, few believes the report of the Gospel concerning the salvation of elect ones, and few understands what this spi∣ritual walking is; many conceive it is not a thing that belongs to

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men who are led about with passions and affections, but rather to Angels or Spirits perfected.

However, we have in these words an answer to satisfie both ob∣jections: He grants something implicitely, and it is this, it is true indeed, Christians are under a two••old Law, captives and bond∣men to these; A law of sin in their members, bringing them in sub∣jection to the lusts of the flesh. Sin hath a powerful dominion and ty∣ranny over every man by nature, it hath a sort of right and power over him; and likewise, every one was under a law of death, the Law of God cu••sing him, and sentencing him to condemnation, be∣cause of sin; these two were joynt conquerours of all mankind. But, saith he, there is a delivery from this bondage, freedom is ob∣tained to believers, by Jesus Christ, and so there is no condemna∣tion to them that are in Christ, and so they walk not after the lead∣ing and direction of that law of sin within them, but after the guiding of our blessed Tutor, the Spirit of God. If you ask how this comes to pass, by what authority, or law, or power, is this re∣leasement and freedom obtained? Here it is, by the Law of the Spi∣rit of life, which is in Christ. Christ is not an invader, or unjust conquerour, he hath fair Law for what he doth, even against these Laws which detains unbelievers in bondage: There is a higher and later Law on his side, and he hath power and strength to accomplish his design. He opposes Law unto Law, and life unto death, and spirit unto flesh; a Law of Spirit, unto a Law of sin, and flesh; a Law of life, unto a Law of death. In a word, the Gospel, or Co∣venant of Grace, unto the Law, or Covenant of Wo••ks; the pow∣erful and living Spirit of grace that wrought mightily in him, is set ••••re-against the power of sin and Satan, in us, and against us; the one gives him right and title to conquer, the other accomplisheth him for the work; and by these two, are believers in Jesus Christ made free-men, who were bond-men. That then which we would speak from these words, is the common lot of all men by nature, viz. to be under the power of sin, and sentence of death; the spe∣cial exemption of believers in Christ, and immunity from this, or delivery from it, and then the true ground and cause of this deli∣very from that bondage; which three are contained in the words. It is a purpose indeed of a high nature, and of high conce••nment to us all, our life and death is wrapt up in this; you may hear ma∣••y things more gladly, but if ye knew it, none so profitable. There∣fore

let us gather our spirits to the consideration of these parti∣culars.

As the first, all men are under the bondage of a twofold Law, the law of sin within them, and the law of death without them. Man was created righteous, but, saith the wise man, he found out many in∣ventions; a sad invention indeed, he found but misery and slavery to himself, who was made free and happy. His freedom and hap∣piness was to be in subjection to his Maker, under the just and holy commands of his Lord who had given him breath and being; it was no captivity, or restraint, to be compassed about with the hedges of the Lords holy Law, no more then it is a restraint on a mans li∣berty, to have his way hedged in, where he may safely walk, that he may keep himself within it, from pits and snares on every hand. But alace! (if we may say, alace! when we have such a redemption in Jesus Christ.) Adam was not content with that happiness, but seeking after more liberty, he sold himself into the hands of strange lords, first sin, and then death. Other lords besides thee, O Lord, have dominion over us, Isa. 26.13. This is too true in this sense, Adam seeking to be as the Lord himself, lost his own lordship and dominion over all the works of Gods hands, and became a servant to the basest and most abominable of all, even that which is most hateful to the Lord, to sin and death: And this is the condition we are now born into. Consider it, I pray you, we are born cap∣tives and slaves, the most noble, the most ingenuous, and the most free of us all: Paul speaks of it as a priviledge, to be born free, to be free in mans Common-wealth. It is counted a dignity to be a free Citizen or Burgess of a Town: Liberty is the great claim of people now a dayes, and indeed it is the great advantage of a peo∣ple to enjoy that mother, and womb-priviledge, and right. But, alace! what is all this to be free-born in a civil society? it is but the state of a man among men, it reaches no further then the out∣ward man, his life or estate. But here is a matter of greater mo∣ment, know ye what state your souls are in? your souls are incom∣parably more worth than your bodies, as much as eternity surpas∣seth this inch of time, or immortality exceeds mortality; your souls are your selves indeed, your bodies are but your house, or ta∣bernacle ye lodge into for a season: Now then, I beseech you ask whether ye be born free or not; if your souls be slaves, ye are slaves indeed, for so the Evangelist changeth these; Matthew saith, in

ch. 16.••6. What hath a man gained if he lose his soul? And Luke 9.25 saith, What hath he gained, if he lose himself? Therefore you are not free indeed, except your souls be f••ee: What is it, I pray you, to enjoy freedom among men? I a••k you what are ye before God, whether bond or free? this is the business in••eed. The Phari••ees pleaded a claim to the liberty and priviledge of being, Abrahams sons and children, and thought they might hence conclude they were Gods children: But our Lord Je••us, discovers this mis••ake, when he tells them of a freedom and libe••ty that he came to pro∣claim to men, to purchase to them, and bestow on them; they stumbled at this Doctrine: What, say they, talkest thou to us of making us free, we were never in bondage, for we be Abrahams chil••ren? This is even the language of our hearts, when we tell you, that ye are born heirs of wrath, and slaves of sin and satan, he••e is the se∣cret whispering of hearts; we be Abrahams seed, we were never in bondage to any. We be baptized Christians, we have a Church State, have the priviledges, and liberties, not only of Subject•• in the State, but of Members in the Church; why sayest thou, we are bond-men? I would wish, ye were all free indeed, but that can∣not be till ye know your bondage. Consider then, I beseech you, that you may be free subjects in a State, and free members in a Church, and yet in bondage, under the law of sin and death. This was the mistake, that was a ground of presumption in the Jews, and occasioned their stumbling at this Stone of salvation, laid in Sion; you think you have Church-priviledges, and what needs more? Be not deceived, you are servants of sin, and therefore not free. There are two sorts, or rather two ranks of persons, in Gods house, Sons, and slaves; the son abides in the house for ever, the slave but for a time; when the time expires, he must go out, or be cast out. The Church is Gods house, but many are in it, that will not dwell in it, many have the outward liberties of this house, that have no interest in the special mercies, and loving kind∣nesse proper to children. The time will come, that the most part of the visible Church, who are baptized, and have eaten with him at his Table, and had a kind of frien••ship to him here, shall be cast out as bondmen, and Isaac only shall be kept within, the child of the promise. The house that is here, hath some inward Sanctuary, and some utter Porches; many have accesse to these, that never en∣ters within the secret of the Lord, and so shall not dwell in the

house above: It is not so much the business, who shall enter into the holy hill, but who shall stand and dwell in it. The day of Judgement w••ll be a great day of excommunication; O how many thousands will be then cut off from the Church of the living God, and delivered over ••o satan, because they were ••eally ••nder his powe••, while they were Church-mebers and Abrahams sons? Let me tell you then, that all of us were once in this state of bondage, which Christ speaks of, He that committeth sin, is the servant of sin, John 8.34. and the servant abids not in the house for ever: So that I am a••raid, many of us who are in the visible Church, and stand in this Congregation, shall not have liberty to stand in the assembly of the fi••st-born, when all the Sons are gathered in one to the new Ierusa∣lem; sin hath a right over us, and it hath a power over us, and the••efore it is called a law of sin, the••e is a kind of authority that it hath over u••, by vertue of Gods Justice, and our own voluntary consent. The Lord in his righteou••nesse, hath given over all the posterity of Adam, for his sin, which he sinned, as •• common per∣son, representing us, he hath given us all over to the power of a body of death within us. Since man did choose to depa••t from his Lord, he hath justly delivered him into the hands of a strange Lord to have dominion over him. The transmitting of such an original pollution, to all men, is an act of glorious justice. As he in jus••i••e gives men over to the lusts of their own hearts now, for follow∣ing of these lusts. Contrary to his will, so was it at first, by one mans disobedience m••ny were m••de sinners; and that in Gods holy righte∣ousnesse, sin entred into the World, and had permission of God, to subdue and conquer the World to it self, because man would not be subject to God. But as there is the justice of God in it, so there is a voluntary choice and election, which gives sin a power over us; we choose a strange lord, and he lords it over us: We say to our lusts, Come ye and rule over us, we submit our reason, our conscience and all, to the guidance and leading of our blind affections, and passions; we choose our bondage for liberty, and thus sin h••th a kind of law over us, by our own consent; it exerciseth a jurisdiction; and when once it is installed in power, and clothed with it, it is not so easie again, to put it out of that throne: there is a conspiring (so to speak) of these two, to make out the juris∣diction and authority of sin over us, God gives us over to iniqui∣ty and unrighteousnesse, and we yield our selves over to it, Rom.

6.16.19. we yield our members servants to iniquitie; a little plea∣sure or commodity, is the bait that ensnares us to this, we give up our selves, and joyn to our idols, and God ratifies it, in a man∣ner, and passeth such a sentence, Let them alone, he sayes, go ye e∣very one and serve your idols, Ezek. 23. since ye would not serve me, be doing, go serve your lusts, look if they be better masters then I; look what wages they will give you.

Now, let us again consider what power sin hath, being thus cloathed with a sort of authority. O! but it is mighty, and works mightily in men. It reigns in our mortal bodies, Rom. 6.12. here is the throne of sin established, in the lusts and affections of the bo∣dy, and from hence, it emits laws, and statutes, and sends out com∣mands to the soul, and whole man. Man choose at first, to hearken to the counsel of his senses, that said, it was pleasant and good, to eat of the forbidden fruit; but that counsel is now turned into a command, sin hath gotten a scepter there, to rule over the spirit which was born a free Prince, sin hath conquered all our strength, or, we have given up unto it all our strength; any truth that is in the conscience, any knowledge of God, or Religion, all this is in∣carcerated, detained in a prison of unrighteous affections: sin hath many strong holds and bulwarks in our flesh, and by these, com∣mands the whole spirit and soul in man, and leads captive every thought to the obedience of the flesh. You know how strong it was in holy Paul, Rom. 7. what a mighty battel and wrestling he had, and how near he was to fainting and giving over: How then must it have an absolute, and soveraign, full dominion over men in nature, there being no contrary principle within by nature to debate with it, it rules without much controlment; there may be many convictions of conscience, and sparkles of light against sin, but these are quickly extinguised and buried: Nay, all these prin∣ciples of light, and knowledge in the conscience, do oftentimes strengthen sin, as some things are confirmed, not weakned by op∣position; unequal and saint opposition strengthens the adversary, as cold, compassing springs, makes them hotter: So it is here, sin takes occasion by the command, to work all manner of concupis∣cence, Rom. 7.8. Without the Law, sin is in a manner dead, but when any adversary appears, when our lusts and humors are crossed, then they unite their strength against any such opposition, and brings forth more sinful sin. The knowledge and conscience that

many have, serves for nothing, but to make their sins greater, to exasperat and imbitter their spirits and lusts against God: why tor∣ments thou me before the time? Its a devilish disposition that is in us all, we cannot indure the light, because our deeds are evil.

Let us but consider these particulars, and we shall know the power and dominion of sin. First, Consider the extent of its do∣minion, both in regard of all men, and all in every man: I say, all men, there is none of us exempted from it; the most noble, and the most base. Sin is the Catholick king, the universal king, or rather satan, who is the prince of this world, and he rules the world by this law of sin, which is even the contradiction of the Law of God. Who of you believes this, that satans kindom is so spa∣cious? that it is even over the most part in the visible Church; this is the Emperour of the world. The Turk vainly arrogats this title to himself, but the devil is truly so, and we have Gods own testi∣mony for it: All Kings, all Nobles, all Princes, all People, rich and poor, high and low, are once subjects of this prince, ruled by this black law of sin. Oh! know your condition, whose servants ye are; think not within your selves, we have Abraham for our father, we are baptized Christians: No, know, that all of us are once the chil∣dren of satan, and do his works, and fulfil his will. But, moreover, all that is in us, is subject to this law of sin; all the faculties of the soul, the understanding is under the power of darkness, the affections under the power of corruption, the mind is blinded, and the heart is har∣dened, the soul alienated from God, who is its life, all the members and powers of a man yielded up as instruments of unrighteousnesse, every one to execute that wicked law, and fulfill the lusts o•• the flesh. This dominion is over all a mans actions, even those that are in best account, and esteem among men; your honest, upright dealing with men, your most religious performances to God, they are more conformed to the law of sin, then to the law of God, Hag. 2.14. this nation, and the work of their hands, and that which they offer, is unclean. All your works, your good works, are infected with this pollution; sin hath defiled your persons, and they defile all your actions, the infection is mutual, these actions again defiles your persons still more: To the impure, all things are impure, even their mind and conscience is defiled, Tit. 1.15. Do what you can, ye who are in nature cannot please God, its but obedience to the law of sin that is in you.

Bu••, 2. Consider the intensness and force of this power, how mighty it is, in working against all oppositions whatsoever, unless it be overcome by Almighty power. Nothing but All-might can conquer this power: The spirit that works in men by nature, is of such activity and efficacy, that it drives men on furiously, as if they were possessed, to their own ruine. How much hath it of a mans consent? and so it drives him strongly and irresistibly. Much will, desire, and greediness, will make corruption run like a River, over all its Banks, set in the way thereof, Counsel, Perswasion, Law, Heaven, Hell, yet mens corruption must be over all those: Preach∣ing, Threatnings, Convictions of Conscience, are but as flaxen ropes to bind a Sampson, sin within easily breaks them. In a word, no created power is of sufficient vertue to bind the strong man, it must be one mightier then he, and that is the Spirit of Jesus Christ. Do ye not see men daily drawn after their lusts, as beasts, following their senses as violently as a horse rusheth to the battel? If there be any gain or advantage to oyl the wheels of affection, O how runs men head-long? there is no crying will hold them. In sum, sin is become all one with us; its incorporat into the man, and become one with his affections, and then these command.

SERMON VIII.

Vers. 2.

For the Law of the Spirit of life, in Christ Iesus, hath made me free, &c.

THat whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are af••aid to lose their liberties, and be made servants to strangers: And indeed liberty, whether National, or personal, even in civil respects, is a great mercy and priviledge; but, alace! men know not, neither do they consider what is the ground and reason of such changes, and from what fountain it flows, that a Nation of a long time ••ree from a forraign yoke, should now be made to sub∣mit their necks unto it. Many wonder that our Nation unconque∣red

in the dayes of ignorance, and darkness, should now be conque∣red in the days of the Gospel; and there want not many ungodly spirits, that will rather impute the fault unto the Reformation of Religion, that take it to themselves. There are many secret heart-jealousies among us, that Christ is a hard Master, and cannot be ser∣ved. But would you know the true original of our apparent and threatned bondage? Come and see, come and consider something expressed in these words. All your thoughts are busied about civil liberty, but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all mens affections and conversations; and when the glorious liberty of the Sons of God is offered unto us in the Gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed: therefore it is that a Nation that hath despi∣sed such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this Law of the Spirit of life in Christ is published and proclaimed openly unto Congregations, unto Judicatories, and unto persons, yet few do regard it; the generality are in bondage to a contrary law of sin, and this they serve in the lusts thereof. Yea, (which most of all aggravats and heightens the offence) even after we have all of us professed a subjection to the Law of God, and to Jesus Christ, the King, and Law-giver, we are in an extraordina••y way ingaged to the Lord, by many Oaths and Covenants to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his Word and will, as the funda∣mental Laws of this his Kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yeeld willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience. Now what became of all this work, you may know, the generality of all ranks have rebelled against that Lord, and Prince, and with∣drawn from his allegiance, and revolted unto the same lusts and wayes, these same courses against which we had both by our profes∣sion of Christianity, and solemn oaths engaged our selves; and so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruine, because we would not serve our own God and Lord in our

own land, therefore are so many led away captive to serve stran∣gers in another land, therefore we are like to be captives in our own land; because we refused homage to our God, and obeyed strange lords within; therefore are we given up to the lust of strangers without.

I would have you thinking, and that seriously, that there are worse masters you serve, then these you most hate, and that there is a worse bondage, whereof you are insensi••le, then that you fear most, you fear strangers, but your greatest evil is within you; you might retire within, and behold wor••e masters, and mo••e pernici∣ous and mortal enemies to your well-being. T••is is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willing∣ly following after the commandment, and so oppressed and broken in judgement. If you could but rightly look upon other men, you might see, that they who are servants o•• diverse lusts, are not their own men (so to speak) they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he? whither doth not his lust drive him? let him bind himself with re∣solutions, with vows, yet he cannot be holden by them; shame be∣fore men, losse of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity. A man given to covetousness, how doth he serve that idol? how doth he forget himself to be a man? or to have a reasonable ••oul within him, he is so devoted to it, and thus it is with every man by nature: there may be many petty little gods, that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, un∣to which he hath sworn obedience and devotion. The man most ci∣vilized, most abstract from the grosser outward pollutions, yet cer∣tainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There is some of the funda∣mental laws of satans kingdom, that rules in every natural man, ei∣ther the lust of the eyes, or the lust of the flesh, or the pride of life; every man sacrificeth to one of these, his credit and honour, or his pleasure, or his profite: Self, whatever way refined and subtil∣lized in some, yet at best it is but an enemy to God; and without that sphear of self, cannot a man act upon natural principles, till a higher spirit come in, which is here spoken of.

Oh! that you would take this for bondage, to be under this wo∣ful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. 2.2. many account it only liberty and freedom, there∣fore, they look upon the laws of the spirit of life, as cords and bonds, and consult to cast them off, and cut them asunder; but con∣sider, what a wretched life you have with your imperious lusts. The truth is, sin is for the most part its own punishment; I am sure, you have more labour and toyl in fulfilling the lusts of sin, then you might have in serving God; mens lusts are never at qui∣et, they are continually putting you on service, they are still dri∣ving and dragging men headlong, hurrying them to and fro, and they cannot get rest; what is the cause of all the disquiet, disor∣der, confusion, trouble and wars in the world? from whence do contentions arise, come they not hence, (saith Iames 4.1.) even of the lusts that war in our members. It is these that trouble the world, and these are the troublers of Israels peace, these take away both inward peace, domestick peace, and national peace: These lusts, Covetousness, Ambition, Pride, Passion, Self-love, and such like; do set nation against nation, men and men, people and people by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noysom and hurtful cares should he then be freed from, what a sweet calmness should possess that spirit. Will you be perswaded of it, Beloved in the Lord, that it were easier to serve the Lord, then to serve your lusts, that they cost you more labour, disquiet, perplexity, and sorrow, than the Lords service will; that so you may weary of such masters, and groan to be from under such a law of sin.

But, if that will not suffice to perswade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death; if you will not be perswaded to quite the service of sin, then tell me, what think you of your wages? The wages of sin is death, that you may certainly expect; and can you look and long for such wages? God hath joyned these toge∣ther, by a perpetual ordinance, they come in the world together, sin entered, and death by sin, and they have gone hand in hand to∣gether since: and think you to dissolve what God hath joyned? Be∣fore

you go further, and obey sin more, think, I pray you, what it can give you, what doth it give you for the present? but much pain and toyl, and vexation, in stead of promised pleasure, and satis∣faction. Sin doth with all men, as the devil doth with some of his sworn vassals, and servants, they have a poor wretched life with him, they are wearied and troubled, to satisfie all his unreasonable and imperious commands; he loadens them with base service, and they are still kept in expectation of some great reward, but for the present, they have nothing but misery and trouble; and at length, he becomes the executione••, and perpetual tormenter of them whom he made to serve him; such a master is sin, and such wages you may expect: Consider then, what your expectation is, before you go on, or engage further, death. We are under a law of bodi∣ly death, therefore, we are mortal; our house is like a ruinous lodge, that drops through, and one day or other, it must fall: sin hath brought in the seeds of corruption in mens nature, which dis∣solves it, else it had been immortal: But, there is a worse de••th after this, a living death, in respect of which, simple death would be chosen rather; men will rather live very miserably then die, na∣ture hath an aversation of it, skin for skin, and all for life will a man give: Death imports a destruction of being, which every thing naturally seeks to preserve. But O! what a dreadful life is it, worse then death, when men will chose death rather then life? O! how terrible will it be, to hear that word, Hills and mountains fall on us, and cover us. Men newly risen, their bodies and souls meet again, after a long separation, and this to be their mutual enter∣tainment one to another, the body to wish it were still in the dust, and the soul to desire it might never be in the body: Surely, if we had so much grace as to believe this, and tremble at it, before we be forced to act it, there were some hope; if we could perswade our selves once of this, that the wayes of sin, all of them, how pleasant, how profitable soever, whatsoever gain they bring in, whatsoever satisfaction they give, that they are nothing else, but the wayes of death, and goe down to the chambers of hell, that they will delude and deceive us, and so in end destroy us: If we might once believe this with our heart, there were some hope that we would break off from them, and choose the untroden paths of Godlinesse, which are pleasantnesse and peace. However, this is the condition of all men, once to be under sin, and under a sen∣tence

of death for sin: Its the unbelief of this, and a conceit of freedom, that securely and certainly destroyes the world, by keep∣ing souls from Jesus Christ, the prince of life.

But there is a delivery, and that is the thing expressed in the words, there is freedom from both attainable; and I think, the very hearing of such a thing, that there is a redemption from sin and misery possible, yea, and that some are actually delivered from it: This might stir up in our hearts, some holy ambi∣tion, and earnest desire after such a state; how might it awake our hearts after it, but this is the wofulnesse of a natural condition that a soul under the power of sin, can neither help it self, nor right∣ly desire help from another, because the will is captive too; this makes it a very desperat and remedilesse businesse to any humane expectation, because such a soul is well pleased with its own set∣ters, and loves its own prison, and so can neither long for freedom, nor welcom the Son who is come to make free. But yet, there is a freedom and delivery, and if ye ask who are partakers of it, the text declares it to you, even these who are in Iesus Christ, and walk according to the Spirit of Christ. These all, and these only, who finding-themselves dead in sins and trespasses, under the power and dominion of sin, and likewise under the sentence of death and con∣demnation, begin to lift up their heads, upon the hope of a Savi∣our, and to look unto their Redeemer, as poor prisoners, whose eyes and looks are strong intreaties, and in stead of many requests; such as give an intire renounce unto their former wayes, and pre∣vailing lusts, and give up themselves in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own. There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led a∣bout with divers lusts, as well as others, who walked after the course of this world, and fulfilled the desires of the flesh, and were children of wrath as well as others; but now they are quickned in Christ Ie∣sus, and have abandoned their former way; they have another rule, another way, another principles, their study is now to please God, and grow in holinesse, the wayes they delighted in, in former times, are now loathsome; they think that a filthy puddle, which they drank greedily of, and now its all, or their chiefest grief and bur∣den, that so much of that old man, must be carried about with them, and so this expresseth many groans from them with Paul,

wa•• is me, miserable man, who shall deliver me? Such souls are, in a manner (to speak so) half redeemed, who being made sensible of their bondage, groan and pan•• for a Redeemer: The day of their compleat redemption is at hand, all of you are witnesses of this, that there are some thus freed, but they are signes and wonders in∣deed to the world; their kinsmen, their acquaintance, their friends and neighbours wonder what is become of them, they think it strange they walk not, and run not into that same excess of riot with them. But whosoever thou art, that is escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction, think is strange that thou ran so long with them, and that all will not run in these pleasant wayes with thee; think it strange, that thou runs so slowly, when so great a prize is to be ob∣tained, an immortal and never fading Crown. If mortifying and crucifying the lusts of the flesh, if dying to the world, and to thy self, seem very hard and unpleasant to thee, if it be as the plucking out of thine eye, and cutting off thine hand; know then, that cor∣ruption is much alive yet, and hath much power in thee; but re∣member, that if thou can have but so much grace, and resolution, as to kill and crucifie these lusts, without foolish and hurtful pity, if thou canst attain that victory over thy self, thou shall never be a loser, thou cannot repent it afterward: To die to our selves and the world, to kill sin within: O! that makes way to a life hid from the world, one hour whereof is better than many ages in sinful plea∣sure: Quicken thy self often with this thought, that there is a true life after such a death, and that thou canst not passe into it, but by the valley of the death of thy lusts; remember, that thou dost but kill thine enemies, which embrace, that they may strangle thee; and then stir up your self with this consideration, the life of sin will be thy death: better enter heaven, without these lusts, then go to hell with them.

SERMON IX.

Vers. 2.

For the Law of the Spirit of life, in Christ Iesus, hath made me free, &c.

THat which makes the delivery of men from the tyranny of sin, and death, most di••••icult, and utterly impossible unto na∣ture, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conque∣red, and sin hath its impe••ial throne seated there: Other con∣querours invade men against their will, and so they rule against their will; they contain men in subjection by fear, and not by love; and so when ever any occasion offers, they are glad to cast off the yoke of unwilling obedience. But, sin hath first conquered mens judge∣ment, by blinding it, putting out the eye of the understanding, and then invaded the affections of men, drawn them over to its side, and by these, it keeps all in a most willing obedience. Now, what hopes are there then of delivery, when the prisoner accounts his bondage liberty, and his prison a palace; what expectation of freedom, when all that is within us conspires to the upholding that tyrranous dominion of sin, against all that would cast it out of its usurpation, as if they were mortal enemies?

Yet there is a delivery possible, but such as would not have en∣tered in the heart of man to imagine, and it is here expressed, the Law of the Spirit of Life, &c. this declares how, and by what means we may be made free: Not indeed by any power within us, not by any created power without us, sin is stronger then all these, because its imperial seat is within, far without the reach of all created pow∣er; there may be some means used by men, to beat it out of the out-works of the outward man, to chase it out of the external members; some means to restrain it from such gross out-break∣ing••, but ther•• is none can lay ••iedge to the soul wi••hin, or s••orm the unde••standing and will, where it hath its p••incipal residence, its inaccessible, and impregnable by any humane power: no intreaties or perswasions, no terrors or threatnings can prevail, it can neither be stormed by violence, nor undermined by skill, because it is with∣in

the spirit of the mind: Untill at length some other spirit strong∣er then our spirit come; till the Spirit of life which is in Christ, come and bind the strong man, and so make the poor soul free. You heard that we were under a law of death, and under the power of sin; now there is another Law, answering this law, and a power to over∣come this power. You may indeed ask, by what law of authority can a sinner that is bound over by Gods Justice, unto death and condemna∣tion be released? Is there any law above Gods Law, and the sentence of his Justice? The Apostle answers, that there is a Law above it, a Law after it, the Law of the Spirit of Life. Jesus Christ opposes Law unto law, the Law of life unto the law of death; the Gospel unto the Law, the second Covenant unto the first. Thus it is then, Iesus Christ, the eternal Son of God, full of grace and truth, did come in mans stead, when the law and sentence of death was past upon all mankind, and there was no expectation from the terms of the first Covenant, that there should be any dispensation or mitigation of the rigour of it, he obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him, and so he took part of our flesh, for this end, that he might be made a curse for us, and so redeem us from the curse: Thus having satisfi∣ed Justice, and fulfilled the sentence of death, by suffering death, him hath God exalted to be a Prince and Saviour, and the head of all things. In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another Law in Sion; another sentence, even of life and absolution unto all, and upon all them that shall believe in his Name. Thus you see the law of death abrogated by a new Law of life, because our Lord and Saviour was made under the law of death, and suffered under it, and satisfied it, that all his seed might be freed from it, and might come under a life-giving law; so that it appears to be true, that was said at first, there is no condemnati∣on to them that are in Christ, there is no Law, no Justice against them.

But then another difficulty as great as the former, is in the way, though such a law and sentence of life and absolution be pronounced in the Gospel, in Christs Name, yet we are dead in sins and trespas∣ses, we neither know nor feel our misery, nor can we come to a Re∣deemer: as there was a law of death above our head, so there is a law of sin within our hearts, which rules and commands us; and there

is neither will nor ability to escape from under it. It is true, life and freedom is preached in Christ, to all that come to him for life, to all that renounce sins dominion, is remission of sin preached: But here is the greatest difficulty, how can a dead soul stir, rise, and walk? how can a slave to sin, and a willing captive renounce it, when he hath neither to will nor to do? Indeed if all had been pur∣chased for us, if eternal life, and forgiveness of sins, had been brought near us, and all the business done to our con••ent, and that only wanting; if these had been the terms, I have purchased life, now rise and embrace it of your selves; truly, it had been an unsuccess∣ful bu••ine••••, Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon o••r acceptation: T••erefore, it is well provided fo•• this al••o, that there should be a power to overcome this power, a spirit of life in Christ to quic∣ken dead sinner••, and ••aise them ••p, and draw them to him. And so, the second Adam ••ath this prerogative beyond the fi••st, that he is only a living soul in himself, but a quickening spirit to all that a••e given him of the Father, 1 Cor. 15.45. So then, as Christ Jesus hath law and right on his side, to free us from death, so he hath vertue and power in him to accomplish our delivery from sin, as he hath fair law to loose the chains of condemnation, and to re∣peal the sentence past against us, without prejudice to Gods justice, he having fully satisfied the same in our name; so he hath suffici∣ent power given him, to loose the fetters o•• sin from off us. When he hath pay'd the price, and satisfied the Father, so that justice can crave nothing: Yet, he hath one adversary to deal with, Satan hath sinners bound with the cords of their own lusts, in a prison of darkness, and unbelief; Jesus Christ therefore comes out to con∣quer this enemy, and to redeem his elect Ones, from that unjust usurpation of sin, to bring them out of the prison by the strong hand; and therefore, he is one mighty, and able to save to the ut∣termost, he hath might to do it, as well as right to it.

Consider then, my beloved, these two things, which are the breasts of our consolation, and the foundation of our hope; we are once lost and utterly undone, both in regard of Gods justice, and our own utter inability to help our selves, which is strengthned by our unwillingness, and thus made a more desperat busine••s: now God hath provided a suitable remedy, he hath laid help on one that is mighty indeed, who hath almighty power, and by his power he

fi••st conflicted with the punishment of our sins, and with his Fa∣thers wrath, and hath overcome, discharged and satisfied that, and so hath purchased a right unto us, to give salvation to whom he will, be conquered, and by his power obtain this supream autho∣••y of life and death.

Now, having his authority established in hi•• person, the next work is to apply this purchase, act••ally to con••er this li••e; and therefore, he hath almighty power to raise up dead sinners, to cre∣at us again to good works, to redeem us from the ty••anny o•• sin and satan, whose slaves we are. He hath a spirit of li••e, which he communicats to his seed, he breaths it into these souls that he died for, and dispossesseth that powerful corruption that dwells in us. Hence it comes to passe, that they walk after the Spirit, though they be in the flesh; because the powerful Spirit of Christ hath en∣tered, and taken possession of their spirits, Isa. 59.20, 21.

Let us not be discouraged in our apprehensions of Christ, when we look on our ruinous and desperat•• estate, let us not conclude, it is past hope, and past his help too. We do proclaim in the name of Jesus Christ, that there is no sinner, howsoever justly un∣der a sentence of death and damnation, but they may in him find a relaxation from that sentence, and that without the impairing of Gods justice, and this is a marvelous ground of comfort, that may establish our souls, 1 Iohn 1.9. even this, that law and justice is upon Christs side, and nothing to accuse, or plead against a sinner, that imploys him for his Advocat. But, know this also, that you are not delivered from death, that you may live under sin; nay, you are redeemed from death, that you may be freed from the law of sin, but that must be done by his almighty Spirit, and can∣not be otherwayes done.

I know not whether of these is matter of greatest comfort, that there is in Christ, a redemption from the wrath of God, and from hell, and that there is a redemption too, from sin, and corruption which dwells within us; but sure I am, both of them will be most sweet and comfortable to a believer, and without both, Christ were not a compleat Redeemer, nor we compleatly redeemed. N••ithe•• would a believing soul, in which there is any measure of this new law, and divine life, be satisfied without both these. Many are miserably deluded in their apprehensions of the Gospel, they take it up thus, as if it were nothing but a proclamation of freedom

from misery, from death and damnation, and so the most part catch at nothing else in it, and from thence takes liberty to walk after their former lusts and courses; this is the woful practical u••e, that the generality of hearers, make of the free intimation of par∣don, and forgiveness of sin, and delivery from wrath; they admit some general notion of that, and stops there, and examines not what further is in the Gospel, and so you will see the slaves of sin, professing a kind of hope of freedom from death, the servants and vassals of corruption, who walk after the course of this world, and fulfill the lusts, and desires of their mind and flesh, yet fancying a freedom and immunity from condemnation, men living in sin, yet thinking of escaping wrath, which dreams could not be entertain∣ed in men, if they did drink in all the truth, and open both their ears to the Gospel, if our spirits were not narrow and limited, and so excluded the one half of the Gospel, that is, our redemption from sin. There is too much of this, even among the children of God, a strange narrowness of spirit, which admits not whole and intire truth; it falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear. And if at any time we consider, and busie our thoughts about freedom from the law of sin, and victory over corruption; such is the scantness of room and capacity in our spirits, that we loss the remembrance of delivery from death, and condemnation, in Christ Jesus; thus we are tossed between two ex∣treams, the quick-sands of presumption and wantonness, and the rocks of unbelief and despair, or discouragement, both of which, do kill the Christians life, and make all to fade and wither. But this were the way, and only way, to preserve the soul in good case, even to keep these two continually in our ••ight, that we are redeemed from death and misery in Christ, and that not to serve our selves, or to con∣tinue in our sins, but that we may be redeemed from that sin, that dwells in us, and that both these are purchased by Jesus Christ, and done by his power; the one in his own person, the other by his Spirit within us. I would have you correcting your misapprehen∣sions of the Gospel: do not so much look on victory and freedom from sin, as a duty and task, though we be infinitly bound to it; but rather as a priviledge and dignity conferred upon us by Christ▪ Look not upon it, I say, only as your duty, as many do; and by this

means are discouraged from the sight of their own infirmity and weakness, as being too weak for such a strong party: but look upon it as the one half, and greater half of the benefite conferred by Christs death, as the greater hall of the redempti••n which the Redeemer by his office is bound to accomplish: He will redeem Is∣rael from all his iniquities; with him is plenteous red••mp••ion, P••al. 130.7, 8. This is the plenty, this is the sufficiency of i••, that he redeems not only from misery, but from iniquity, and that, all iniqui∣ties. I would not desire a believers soul to be in a better posture here-away, then this, to be looking upon sin in••dwelling, a•• his bon∣dage, and redemption ••rom it, as freedom; to account ••im••elf in so far free, as t••e free Spirit of Christ enters and w••ites that ••••ee Law of love and obedience in his heart, and blots out these base characters of the law of sin. It were a good temper to be groaning for the redemption of the soul; and why doth a believer groan for the redemption of the body, but because he shall then be freed wholly from the law o•• sin, and from the presence of sin? I know not a greater argument, to a gracious heart, to subdue his corru∣ption, and strive for freedom from the law of sin, then the freedom obtained from the law of death; nor is there any clearer a••gument and evidence of a soul delivered from death, then to strive for the freedom of the Spirit from the law of sin, there jointly help one another; freedom from death, will raise up a Christians heart to aspire to a freedom and liberty from sin: And again, freedom from sin will wi••ness and evidence that such a one is delivered from death. When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well; and indeed thus it will be in some mea••u••e with every soul that is quickned by this new Law of the Spirit of Life, for its the entry of this that expells its contrary, the Law o•• sin. And indeed the Law must enter, the command and the p••omise must enter into the soul, and the affections of the soul be enlivened thereby, or rather the soul changed into the similitude of that mould, or else the having of it in a book, or in ones memory and understanding, will never make him the richer or freer. A Ch••isti∣an looks to the patern of the Law, and the word of the Go••pel without; but he must be changed into the image of it, by behol∣ding it, and so he becomes a living Law to himself. The Spirit writes these precepts and practices o•• Christs, in which he com∣mands

imitation, upon the fleshly tables of the heart: And now the Law is not a rod above his head, as above a slave, but its turned in∣to a Law o•• love within his heart, and hath something like a natu∣ral instinct in it: all that men can do, either to themselves, or o∣thers, will not purchase the least measure of ••••eedom from predo∣minant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come. Its our part to hoise up sails, and wait for the wind; to ••••e means, and wait on him in his way and o••der: but all will be in vain, till this stronger one come, and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.

SERMON X.

Rom. 8.3.

For what the Law could not do, in that it was weak through the flesh, God sending his own Son, &c.

THE greatest design that ever God had in the world; is cer∣tainly the sending of his own Son into the world, and it must needs be some great busines, that drew so excellent and glorious a person out of Heaven: the plot and contrivance of the world was a profound pi••ce of wisdom and goodness; the making of men after Gods image, wa•• done by a high and glorious counsel, Let us make man after our image; there was some thing special in this expression, importing ••ome peculiar excellency in the work it self, or some special depth of design about it. But what think you of this consultation, let one of us be made man, after mans image and likeness, that must be a strange piece of wisdom and grace: Great is the mystery of godliness, God manifested in the flesh. No wonder though Paul cryed out, as one swallowed up with this my∣stery; for indeed it must be some odd matter, beyond all that is in the creation▪ wherein th••••e are many mysteries, able to swallow up any understanding, but that in which they were first formed. This

must be the chief of the works of God, the rarest piece of them all, God to become man, the Creator of all, to come in the likeness of a creature, he by whom all things were created, and do yet consist, to come in the likeness of the most wretched of all. Strange, that we do not dwell more, in our thoughts and affections, on this subject: either we do not believe it, or if we did, we could not but be ra∣vished with admiration at it. Iohn the beloved Disciple, who was often nearest unto Christ, dwelt most upon this, and made it the subject of his preaching; that which was from the beginning, which we have heard, and seen, and handled, &c. Ioh. 1.1. He speaks of that mystery, as if he were imbracing Jesus Christ in his arms, and holding him out to others, saying, Come and see. This divine mystery is the subject of these words read, but the mystery is some∣what unfolded and opened up to you in them, yet so, as it will not diminish, but increase the wonder of a believing soul. It is igno∣rance that magnifies other mysteries, which vi••ifie through know∣ledge; but it is the true knowledge of this mystery, that makes it the more wonderful, whereas ignorance only makes it common and despicable.

There are three things then of special consideration in the words, which may declare and open unto you something of this mystery:

Fi••st, what was the ground and reason, or occasion of the Sons sending into the world; next, what the Son being sent, did in the world: And the third, for what end and use it was. What fruit we have by it.

The ground and reason of Gods sending his Son, is, because there was an impossibility upon the Law, to save man, which impossibili∣ty was not the Laws fault, but mans defect, by reason of the weak∣ness, and impotency of our flesh, to fulfill the Law. Now God having chosen come to life, and man having put this obstruction and impediment in his own way; which made it impossible for the Law to give him life, though it was first given out as the way of life, therefore that God should not fail in this glorious design of saving his chosen; he choosed to send his own Son, in the likeness of flesh, as the only remedy of the Laws impossibility. That which Christ being sent into the likeness of flesh, did, is, the condemning of sin in the flesh, by a sacrifice offered for sin; even the sacrifice of his own body upon the crosse. He came in the likeness not of flesh simply, for he was really a man; but in the likeness of sinful flesh, though

without sin, yet like a sinner; as to the outward appearance, a sin∣ner, because subject to all these infirmities and miseries, which sin did first open a door for. Sin was the in-let of afflictions, of bodily infirmities and necessities, of death it self; and when the floods of these did overflow Christs Humane Nature, it was a great presum∣ption to the world, who look and judge according to the outward appea••ance, t••at ••in was the ••l••ce opened to let in such an inunda∣tion of calamity. Now he being thus in the likeness of a sinner, though not a sinner, he, for sin, that is, because of sin that had en∣tered upon man, and made life impossible to him by the Law; by occasion of that great enemy of God which had conquered man∣kind, he condemned sin in his flesh, he overthrew it in its plea and power against us; he condemned that which condemned us, over∣came it in judgment, and made us free, by sustaining the curse of it in his flesh, he cut off all its plea against us. This is the great work and business, which was worthy of so noble a Messenger, his own Son, sent to conquer his greatest enemy that he hates most. And then in the third place, you see what benefite or fruit redounds to us by it: What was the end and purpose of it? vers. 4. That the righte∣ousness of the Law might be fulfilled in us; that seing it was impos∣sible for us to fulfill the righteousness of the Law, and so became impossible to the Law, to fulfill our reward of life; it might be fulfilled by him in our name, and so the righteousness of the Law be∣ing fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the Law to us; he having removed the impediment of our weakness, it might be not only possible, but certain to us.

Y••u would consider then, the reason of Christs coming. God made at fi••st a Covenant with man, promising him life, upon per∣fect obedience to his law; and threatning death, and damnation upon the transgression thereof. You see then, what was the way of life to Adam in the state of innocency, he was made able to sa∣ti••fie the Law with obedience, and the Law was abundantly able to satisfie him, by giving life unto him; Gods image upon mans soul instructed him sufficiently for the one, and the Lords promise made to him, was as sufficient to accomplish the other; so that there was no impossibility th••n upon the Law, by reason of the strength which God gave man. But, it continued not long so, sin entering upon man, utterly disabled him, and because the strength of that Cove∣nant consisted in that mutual and joynt concurrence of Gods pro∣mise

and mans obedience, this being broken, the one party falling off, that life and salvation becomes impossible to the promise alone, to perform. It is sin, that is the weakness and impotency of man; this is the disease, hath consumed his strength, and concluded man under a two-fold impossibility; an impossibility to satisfie the curse, and an impossibility to obey the command. There are three things in the Covenant of Works, A command of obedience, and a threatning of wrath and condemnation upon disobedience, and a promise of life upon obedience; sin hath disabled us every way, in relation to the curse and threatning, man cannot satisfie it, no price, no ransome ••ound sufficient for the soul, for the redemption of it is precious, and ceaseth for ever; that curse hath infinit wrath in it, which must needs swallow up ••••••it man. And then in relation to the command, there is such a diminuti••n of all the powers of the soul; such a corruption and defilement by reason of the first sin, that wherein mans strength lay, which was Gods image, is cut off, and spoiled, so that hence••orth it is become impossible to yield any acceptable obedience to the Commandment: And hence it is, from our impossibility to obey in time to come, that there is a holy and faultlesse impossibility upon the promise, to give life unto man∣kind; so you see that the law cannot do it, because of our weak∣nesse. If either man, while he was made upright, had continued in obedience, or man now fallen from uprightness, could satisfie for the fault done, and walk without any blemish in time coming, then it w••re feasable for the Law to give life to us, but the one was not done, and the other now cannot be done; and so the im∣possibility of life by works is refounded upon our selves, who would not when we could, and now, neither will nor can obey. Thus we may see clearly, that all mankind must needs perish, for any thing that man can do; and according to that first transaction of God with man, unlesse some other way and device be found out, which indeed was far from the eyes of all living, without the reach of their invention or imagination: I believe, if all the creatures high∣er or lower, that have any reason, had conveened to consult o•• this business, how to repair that Breach made in the Creation, by mans sin, they might have vexed their brains, and racked their inventi∣ons unto all eternity, and yet never have fallen upon any probable way of making up this breach; they might have taken up a lamen∣tation, not as the bemoaners of Babylon's ruine, we would have

healed thee, and thou wouldest not, but rather thus, we would heal thee, but we could not, and thou wouldest not. This design which is here mentioned of repairing the breach, by destroying that which made it, sin; it lay hid in the depth of Gods wisdom, till it pleas∣ed himself to vent and publish it unto poor forlorn and desperat man, who out of despair of recovery, had run away to hide him∣self; a poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose Kingdom is over all, and who is present in all the corners of his universal Kingdom; in hell, in Heaven, in the utmost corners of the earth: But this silly invention shews how hopeless the case was.

Though this be the case and condition of man by nature, yet strange it is, to see every man by nature attempting his own deli∣very; and fancying a probability, ye••, a certainty of that which is so impossible, that is an attaining of life by our selves, according to the Law, and first Covenant of Works. Though our strength be gone, yet like Sampson, men rise up and think to walk and rouse up themselves, as in former times, as if their strength were yet in them, and many never perceives that it is gone, till they be laid hold on by Satan, according to the Laws injunction, and bound into chains of everlasting darkness; but then alace its too late, for they cannot save themselves, and the season of a Saviour is gone; and this no doubt will be the accession of the bitterness and torment that damned souls shall be into, that they dreamed of attaining life by a Law, that now is nothing but a ministration of death, that they lost life by seeking their own righteousness; and made the Law more able to condemn them, by their apprehending in themselves an ability to satisfie it, and by resting in a form of obedience to it. There is something natural in it, Adam and all his posterity was once to be saved this way, so the terms run at fi••st, do this and live, no wonder that something of that impression be retained, but that which was a vertue in Adam, while he retained integrity, and fulfil∣led his duty, is a might•• fault, and presumptuous madness in us, who have fallen from that blessed estate. If man doing his duty, expected a reward, according to the promise, it was commendable, but for man now rebellious and stubborn, and come short of the glo∣ry of God, to look for a reward from God, against whom he warreth continually, and that for rebellion and enmity, it is damnable. But besides this, I think this principle of self-righteousness is much cor∣rupted

in man now, by what it was in Adam; I conceive though Adam looked for life upon obedience, according to the promise, yet he rested not on, and trusted not in his obedience. I believe, a holy and righteous man would be a humble man too, and would rather glory in Gods grace, then in his own works; the sense of a free and undeserved promise, would not suffer him to reflect so much upon his own obedience, or put such a price upon it. But now, its conjoyned with unmeasureable pride, and arises only from self-love: There is no ground of mens looking to be saved by their own doings, but the in-bred pride and self-love of the heart, together with the ignorance of a better righteousness. Adam hid himself among the trees, and covered his nakedness with leaves, and truly the shift of the most part is no better. How vain and empty things do men trust into, and from them conclude an expectation of eternal life? the most part think to be safe in the midst or thick of the trees of the Church, if they be in the throng of a visible Church, and adorned with Church-pri∣viledges as Baptisme, hearing the Word, and such like, they do perswade themselves, all will be well. Some have civility, and a blameless conversation before men, and with such acts of righte∣ousness, or rather wants of some grosse out-breakings, do many co∣ver their nakedness. If there be yet a larger, and finer garment, of profession of Religion, and some outward performances of ser∣vice to God, and duties to men, O then! men do in••orce upon their own hearts, the perswasion of Heaven, and think their naked∣ness cannot be seen through it; these are the coverings, these are the grounds of claim and title, that men have to eternal life, and in the mean time they are ignorant of that large glorious robe of righteousness, which Christ by his obedience and sufferings did weave for naked sinners.

But as the impossibility of the Laws saving us, by reason of the weaknesse of the flesh, was the ground and occasion of Christs com∣ing into the flesh, for to supply that defect, and take away that im∣possibility, so the sense and sight of this impossibility in us to sa∣tisfie and fulfill the Law, and of the Law to give life, is the very ground and reason of a souls coming to Jesus Christ, for the supply∣ing of this want. As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by mans doing or suffering, that life should be obtained, so will not a soul

come to Christ, the Son of God, through the vail of his flesh, untill it discern and feel that it is otherwise impossible to satisfie the Law, or attain life. That was the impulsive cause, (if we may say that there was any cause beside his love) why Christ came, even mans misery, and remediless misery; and this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ, the sense and impression of its desperat and lost estate without him. As there was first sin, and then a Saviour dying for sin, because nothing else could suffice, so there must be in the soul, first, the apprehension of sin, and that remediless sin, incurable sin, by any created power or act; and then the sight of a Saviour coming to destroy sin, and the works of the devil, and destroying it, by dying for it. There is no imployment for this Physician, upon every slight apprehension of a wound, or sickness, till it be found incurable, and help sought else∣where, be seen to be in vain; indeed upon the least apprehension of sin and misery, men ought to come to Christ; we shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed, upon the least measure of it, you will not be cast out, according to his own word, but as certain it is, that men will not come to this Physician, till they find no other can save them. These two things, I wish, were deeply and seriously thought upon, that you cannot satisfie Gods justice, for the least point of guilt, and then, that you cannot do any thing in obedience to please God. There is a strange inconsideration; yea, I may say, ignorance among us, when you are challenged and convinced of sin, (as there is no con∣science so benum'd, but in some measure it accuseth every man of many wrongs) what is the course you fall on, to pacifie it, or please God? Indeed if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse your selves in your own consciences, and answers the accusation, by it, either some other good works formerly done, occurre to you, or some resolution for amendment in time coming, and this you think shall pacifie God, and satisfie justice: But alace, you are far from the righteousness of God, and you do erre even in the very foundation of Religion, these are but sparks of your own kindling, and for all these, you shall lye down in darkness and sorrow; these are but the vain expiations and excuses of natural Consciences, which are led to some sense of a Deity, by the Law written in their heart. But, consider this once, you must fi••st satisfie the curse of the Law, which

you are under, before you can be in any capacity to please him, by new obedience: Now, if you should undert••ke to pay for your former breaches of the Law, that will eternally ruine you; and therefore, you see the punishment is lengthned throughout eter∣nity, to them who have this to undergo alone. Go then, and first suffer the eternal wrath of an infinit God, and then come and offer obedience if thou can. But now, thou art in a double error, both of which are damnable; One is, thou thinks thou art able by con∣sideration, and resolution, to perform some acceptable obedience to God; another, that performance of obedience, and amending in time coming, will expiat former transgressions: if either of these were true, Christ needed not to have come in the likeness of sinful flesh, because it had been possible for the Law to save thee. But now, the truth is, such is the utter disability, and impotency ••f man through sin, that he can neither will, nor do, the least good, truly good and pleasant to God; his nature and person being de∣filed, all he doth is unclean. And then, suppose that were pos∣sible, that man could do any thing in obedience to his Commands, yet, it being unquestionable, that all have sinned, satisfaction must fi••st be made to Gods threatning, Thou shalt die, before obedience be acceptable, and that is impossible too. This then, I leave upon your consciences, beseeching you to lay to heart, the impossibility you are encompassed with on both hands; Justice requiring a ran∣some, and you have none, and justice requiring new obedience a∣gain, and you can give none; old debts urging you, and new duty pressing you, and ye alike disabled for both; that so finding your selves thus invironed with indigency, and impossibility within, you may be constrained to flee out of your selves, unto him, that is both able and willing. This is not a superficial business, as you make it, it is not a matter of fancy, or memory, or expression, as most make it; believe me, it is a serious business, a soul-work, such an exercise of spirit, as useth to be, when the soul is between despair and hope. Impossibility within, driving a soul out of it self, and possibility, yea, certainty of help without, even in Christ, drawing a soul in to him; thus is the closure made, which is the foundation of our happinesse.

SERMON XI.

Rom. 8.3.

For what the Law could not do, in that it was weak through the flesh, God sending his own Son, &c.

FOr what purpose do we meet thus together? I would we knew it, then it might be to some better purpose. In all other things we are rational, and do nothing of moment, without some end and purpose; but alace, in this matter of greatest mo∣ment, our going about Divine Ordinances, we have scarce any di∣stinct or deliberat thought of the end and rise of them. Sure I am, we must all confess this, that all other businesses in our life, is al∣most impertinent to the great end, the salvation of our souls, in re∣spect of these, in which God, in a manner, trysts with men, and comes to dwell with them, these have the nearest and most imme∣diat connexion with Gods glory, and our happiness, and yet, so wretched and unhappy are we, that we study, and endeavour a kind of wisdom and diligence in other petty things, which are to perish with the using, and have no great reach to make our condition ei∣ther better or worse; and yet, we have no wisdom nor considera∣tion, or attention, to this great and momentous matter, the salva∣tion of our souls. Is it not high time we were shaken out of our empty, vain, and unreasonable custom, in going about such solemn duties? when the wrath of God is already kindled, and his migh∣ty arm is shaking terribly the earth, and shaking us out of all our nests of quietness and consolation, which we did build in the crea∣ture. God calls for a reasonable service, but I must say, the ser∣vice of the most, is an unreasonable and bruitish kind of work, little or no consideration of what we are about, little or no purpose, or aim at any real soul-advantage. Consider, my beloved, what ye are doing, undoing your selves with ignorance of your own estate, and unacquaintedness with a better; whence it comes, that you live contented in your misery, and have no lively stirrings after this blessed remedy. That for which we meet together, is to learn

these two things, and alwayes to be learning them, to know sen∣sibly our own wretched misery, and that blessed remedy, which God hath provided, it's the sum of the Scriptures, and we desire daily to lay it out before you, if at length it may please the Lord to awake you out of your dream, and give you the light of his salvation.

You hear of a weaknesse of the flesh, but you would under∣stand it aright, its not properly and simply a weakness, that sup∣poseth alwayes some life, and some strength remaining; its not like an infirmity, that only in disposeth to wonted action, in the wonted vigour; but its such a weaknesse, as the Apostle elsewhere, Eph. 2.1. calls deadness, its such a weakness, as may be called wickedness, yea, enmity to God, as it is here; our souls are not diseased properly, for that supposeth there is some remnant of spiritual life, but they are dead in sins and trespasses, and so its not infirmity, but impossi∣bility, such a weaknesse as makes life and salvation impossible by us, both utter unwillingnesse, and extream inability; these two con∣currs in all mankind, no strength to satisfie justice, or obey the Law, and no willingnesse either. There is a general practical mistake in this, men conceive, that their natures are weak to good, but few apprehend the wickednesse and enmity that is in them to God, and all goodness; all will grant some defect and inability, and its a gene∣ral complaint, but to consider that this inability is an impossibility, that this defect is a destruction of all spiritual good in us, the sa∣ving knowledge of this is given to few and to these only whose eyes the spirit opens. There may be some struglings and wrestlings of natural spirits to help themselves, and upon the apprehension of their own weakness, to raise up themselves, by serious consideration, and earnest diligence, to some pitch of serving God, and to some hope of heaven. But, I do suspect that it proceeds in many from the want of this through, and deep conviction of desperate wicked∣ness, few really believes that testimony which God hath given of man, he is not only weak, but wicked, and not only so, but d••speratly wicked, and that is not all, the heart is deceitfull too, and to com∣pleat the account, deceitful above all things, Jer. 17.15. A strange character of man, given by him that formed the spirit of man with∣in, and made it once upright, and so knows best how far it hath de∣parted from the first pattern. O! who of us believes this in our hearts? but that is the deceitfulness of our hearts, to cover our

desperat•• wickedness from our own discerning, and flatter ourselves with self-pleasing thoughts. If once this testimony were received, that the weakness of the flesh is a desperate wickedness, such a wretched and accursed conditi••n, as there is no hope therein, as is incurable to any created power, and makes us incurable and cer∣tainly lost, then, I say, the deceitfulness of the heart were in some measure cured: believe the desperate wickedness of your natures, and then you have deceived the deceitfulness of your hearts, to your own advantage; then you have known that which non can know aright, till the searcher of the heart and ••eins reveal it unto them.

Thus man stands invironed with impossibilities, his own weak∣ness and wickedness, and the Laws impossibility, by reason of that; these do shut up all access to the tree of Life, and are instead of a flaming sword to guard it; our legs are cut off by sin, and the Law cannot help us, nay, our life is put out, and the Law cannot quick∣ken us; it declares our duty, but gives no ability, it teacheth well, but it cannot make us learn. While we are in this posture, God himself steps in to succour miserable undone man, and here is the way, he sends his Son in the likeness of sinfull flesh, and grace and truth comes by him, which doth remove these impediments, that stopt all accesse to life.

This is a high subject, but it concerns the lowest and most wretched amongst us, and that is indeed the wonder of it, that there should be such a mystery, such a depth in this work of redemp∣tion of poor sinners, so much business made, and such strange things done for repairing our ruines. In the consideration of this we may bor∣row that meditation of the Psalmists, Ps. 8.4. Lord, what is man, that thou should thus magnifie him? and make him not a little lower then Angels, but far higher: for he took not on him the na∣ture of Angels, Heb. 2.14, 16 But took part with the poor children, of flesh and blood. This de••erves a pause, we shall stay a little, and view it more fully in the steps and degrees that this mystery rises and ascends up by. But, Oh! for such an ascending frame of heart as this deserves, its a wonder it doth not draw us upward beyond our own elem••nt, its a subject of such admiration in it self, and so much conce••nment to us.

Every word hath weight in it, and a peculiar emphasis, there is a gradation that mystery goes upon, till it come to the top; eve∣ry

word hath a degree or step in it, whereby it rises high, and still higher. God sent, that is very strange, but God sent his Son, is most strange, but go on, and its still the stranger, in the likeness of flesh, and that sinfull flesh, &c. In all which degrees, you see God is descending and coming lower and lower, but the mystery ascends, and goes higher and higher; the lower God come down, the higher the wonder rises up. Still the smaller and meaner that God appears in the flesh, the greater is the mystery of Godliness, God ma∣nifested in the flesh. If you would arise up to the sensible and profi∣table understanding of this mystery, you must first descend into the depths of your own natural wretchedness and misery, in which man was lying, when it pleased God to come so low to meet him, and help him: I say, you must first go down that way in the consideration of it, and then you shall ascend to the use and knowledge of this mystery of Godliness.

Gods sending, hath some weight of wonder in it, at the very first apprehension of it; if you did but know who he is, and what we are, a wonder it had been, that he had suffered himself to be sent unto, by us, that any message, any correspondence should passe between heaven and earth, after so soul a breach of peace and Co∣venant, by man on earth. Strange, that heaven was not shut up from all intercourse with that accursed earth. If God had sent out an Angel to destroy man, as he sent to destroy Ierusalem, 2 Chron. 21.15. If he had sent out his armies to kill those his enemies, who had renounced the yoke of his obedience, it had been justice, Matth. 21.41, and 22.7. If he had sent a cruel messenger against man, who had now acted so horrid a rebellion, it had been no strange thing, as he did send an Angel with a fl••mming sword to en∣compasse the tree of life, he might have enlarged that Angels com∣mission to take veangence on man, and this is the wonder, he did not send after this manner. But what heart could this enter into? who could imagine such a thing as this? God to send, and to send for peace to his rebellious footstool: man could not have looked for acceptance, before the throne, if he had prevented and sent first up supplications and humble cryes to heaven, and therefore find∣ing himself miserable, you see he is at his wits end, he is des∣perate, and gives it over, and so flees away to hide himself, cer∣tianly expecting that the first message from heaven, should be to arme all the creatures against him, to destroy him. But, O! what a

wonderful, yet blessed surprisal. God himself comes down, and not for any such end as vengeance, though just, but to publish and hold forth a Covenant of reconciliation and peace, to convince man of sin, and to comfort him with the glad tidings of a Redeemer, of one to be sent in the likeness of flesh. Its the g••andor and majesty of Kings and great men, to let others come to them with their peti∣tions, and its accounted a rare thing if they be acc••ssable and affable. But, that the Lord of lords, and King of kings, who sitteth in the Circle of the Heavens, and before whom, all the inhabitants of the Earth, are as poor Grashoppers, or crauling worms, about whose throne, there are ten thousand times ten thousand glorious Spirits ministring unto him, as Daniel saw him, Chap. 7. v. 9, 10. that such an one, should not only admit, such as we, to come to him, and offer our suits to his Highness, but himself first to come down unto Adam, and offer peace to him, and then send his own Son: And what were we, that he should make any motion about us, or make any mission to us, Rom. 5.10. while we were yet enemies, that we were, when he sent: O, how hath his Love triumphed over his Justice! But, needed he fear our enmity that he should seek peace? no wayes, one look of his angry countenance, would have looked us unto nothing, thou lookest upon me, and I am not, one rebuke of his for iniquity, would have made our beauty consume as the moth, far more the stroak of his hand had consumed us, Psal. 39.11. But, that is the wonder indeed, while we were yet enemies, and weak too, neither able to help our selves, nor hurt him in the least, and so could do nothing to allure him, nothing to terrifie him, nothing to ingage his love, nothing to make him fear; yet, then he makes this motion, and mis∣sion to us, God sending, &c.

God sending, and sending his own Son, that is yet a step higher: Had he sent an Angel, it had been wonderful, one of these ministering Spi∣rits about the Throne, being far more glorious then man. But God so loved the world, that he sent his Son; might he not have done it by others? But he had a higher project; and verily, there is more my∣stery in the end and manner of our redemption, then difficulty in the thing it self; no question, he might have enabled the creature by his Almighty power, to have destroyed the works of the devil, and might have delivered captive man some other way; he needed not for any necessity lying upon him, gone such a round, as the Father to give to the Son, and the Son to receive, as God to send, and the Son to be

sent; nay, he might have spared all pains, and without any mes∣senger, immediatly pardoned mans sin, and adopted him to the place of Sons. Thu•• he had done the business, without his Sons, or any others travel and labour in blood and suffering. But this profound mystery, in the manner of it, declares the highness, and excellency of the end God proposed, and that is the manifesta∣tion of his love: Behold, what manner of love the Father hath be∣stowed on us, 1 John 3.1. and, in this was manifested the love of God, toward us, that God sent his onl•• begotten Son in the world, 1 Joh. 4.9. And truly for such a design and purpose, all the world could not have contrived such a suitable and excellent mean as this, nothing be∣sides this could have declared such love; there is no expression of love imaginable to this, to give his Son, and only begotten Son for us. It had been enough, out of meer compassion, to have saved us, however it had been; but if he had given all, and done all be∣sides this, he had not so manifested the infinit fulness of love; there is no gift so suitable to the greatness and magnificence of his Ma∣jesty, as this, One that thought it no robbery to be equal with him∣self. Any gift had been infinitly above us, because from him, but this is not only infinitly above us, but equal to himself, and fittest to declare himself.

But then, there is yet a higher rise of the mystery, or a lower de∣scent of God: for, its all one, God descending, is the wonder ascend∣ing, he sent his Son, mans admiration is already exhausted in that, but if there were any thing behind, this which follows would con∣sume it, in the flesh. If he had sent his own Son, might he not have sent him in an estate and condition suitable to his glory, as it became the Prince and Heir of all things, him by whom all were cre∣ated, and do subsist: Nay, but he is sent, and that in a state of humi∣liation and condescendency, infinitly below his own dignity. That ever he was made a Creature, that the Maker of all should be sent in the form of any thing he had made, O! what a disparagement? there is no such distance between the highest Prince on the throne, and the basest beggar on the dung-hill, as between the only be∣gotten of the Father, who is the brightness of his glory, and the most glorious Angel that ever was made. And yet, it would be a won∣der to the World, if a King should send his son in the habit and state of a beggar, to call in the poor, and lame, and blind, to the fellowship of his Kingdom. It had been a great mystery then, if

God had been manifested in the nature of Angels, a great abase∣ment of his Majesty; But O! what must it be for God, to be ma∣nifested in the flesh, in the basest, naughtiest, and most corruptible of all the Creatures, even the very d••eg•• of the Creation, that have sunk down to the bottom? All flesh is gra••s, and what more withering and fading, even the flower and perfection of it. I••a 40.6 Dust it is, and what ba••er? Gen. 18.27. and corruption it is, and what vi••er, 1 Cor. 15.44. and yet, God sent his Son in the flesh. Is this a manifestation? nay, rather it is a hiding and obscu••ation of his glory, its the putting on of a dark vail to eclipse his brightnesse, yet manifested he is, as the intendment of the work he was about, required, manifested to reproach and ignominy for our sin. This is one, and a great point of Christs humiliation, that he took not on him the nature of Angels, but the seed of Abraham, Heb. 2.16.

But yet, to compleat this mystery more, the Son descends a third step lower, that the mystery may ascend so much the higher; in the likeness of flesh? not so, but in the likeness of sinful flesh. If he had appeared in the prime flower and perfection of flesh, in the very goodliness of it; yet it had been a disparagement, if he had come down as glorious as he once went up, and now sits at the right hand of the Majesty on high, if he had been alwayes in that ••e••plendant habit, he put on, in his transfiguration, that had been yet an abase∣ment of his Majesty; but, to come in the likeness of sinful flesh, though not a sinner, yet in the likeness of a sinner, so like, as touch∣ing his outward appearance, that no eye could discern any diffe∣rence, compassed about with all these infirmities and necessities, which are the followers and attendants of sin in us; a man of sor∣rows, and acquainted with griefs; a man, who all his life time had in∣timat acquaintance and familiarity with grief, grief and he were long acquaintance, and never parted, till death parted them; nay, not only was he in his outward estate, subject to all these mi∣series and infirmities, unto which sin subjects other men, but was something beyond all, his vi••age more marr'd then any mans, and his form more then the sons of men, Isa. 52.14. and therefore, he was a hissing and astonishment to many he had no form of, nor comeliness in him, and no beauty to make him desirable, and therefore, his own friends were ashamed of him, and hid their faces from him, he was despised and rejected of men, Isa. 53.2, 3. Thus you see, he comes in the most despicable and disgraceful form of flesh, that can be; and an

abject among men; and as himself speaks, in Psal. 22.6. a worm, and not a man, a reproach of men, and dispised among the people: Now, this, I say, is the crowning of the great mystery of Godliness, which without all controversie, is the mystery in all the world, that hath in it most greatnesse and goodnesse combined together, that is the subject of the highest admiration, and the fountain of the sweetest consolation, that either Reason or Religion can afford. The my∣steries of the Trinity are so high, that if any dares to reach at them, he doth but catch the lower fall, it is, as if a worm would attempt to touch the Sun in the Firmament. But this mystery, is God com∣ing down to man, to be handled and seen of men, because man could not rise up to Gods highnesse, it is God descending to our basenesse, and so coming near us, to save us. It is not a con••ound∣ing, but a saving mystery; there is the highest truth in it, for the understanding, to contemplat and admire, there is the great∣est good in it, for the will to choose and rest upon. Its contrived for wonder and delight, to M••n and Angels, these three, which the Angelick song runs upon, are the Jewels of it, Glory to God, peace on Earth, and good will towards men.

SERMON XII.

Rom. 8.3.

For what the Law could not do, in that it was weak through the flesh, God sending his own Son, &c.

OF all the works of God towards man, certainly there is none hath so much wonder in it, as the sending of his Son, to be∣come man, and so it requires the exactest attention in us, let us gather our spirits to consider of this mystery; not to pry into the secrets of it curiously, as if we had no more to do, but to satisfie our understandings; but rather that we may see what this concerns us, and what instruction or advantage we may have by it, that so it may ravish our affections. I believe, there is very pal∣pable and grosse ignorance in thousands, of the very thing it self;

many who professe Jesus Christ, know not his Natures, or his glo∣rious Person, do not apprehend either his highness as God, or his lowness as man. But truly, the thing that I do most admire, is, that these who pretend to more knowledge of this mystery, yet few of them do enter upon any serious consideration about it, for what use and purpose it is, though it be the foundation of our salvation, the chief ground of our faith, and the great spring of our consola∣tion: yet to improve the knowledge of it to any purpose of that kind, is a thing so rare, even among true Christians, that it is lit∣tle the subject of their meditation. I think indeed, the lively im∣provement of this mystery of godliness, would be very effectual to make us really what we are said to be, that is, Christians. There is somthing to this purpose, 1 Ioh. 4.2, 3, 15. and 5.1. The con∣fessing and knowing that Jesus Christ is come in the flesh, and is the Son of God, before his taking on flesh, is made a character of a spi∣ritual man that dwelleth in God. Not that a bare external confes∣sion, or internal opinion and assent to such a truth, is of so much value, which yet is the hight that many attain unto, but it is such a soul acknowledgment, such an heart approbation of this mystery, as draws alongst the admiration and affection after it, as fixeth the heart upon this object alone, for life and salvation. The devils confessed and believed, but they trembled at it, Luke 4.34, 41. He was afraid of what he knew, but Peter confessed and loved what he knew; yea, he did cast his soul upon that Lord whom he confessed. It is such an acknowledgment of Christ, as draweth the soul, and unites it to him, by a serious and living imbracement; such a sight of Jesus Christ, hath both truth and goodness in it, in the highest measure, and so doth not only constrain the assent of the mind, but is a powerful attractive to the heart, to come to him, and live in him. I pray you consider then what moment, is in this truth, that you may indeed apply your souls to the consideration of what is in Jesus Christ thus revealed, not simply to know it, but for a further improvement of it, to seek life in Him, that the stamp and impression of this Saviour may be set so deeply on your souls, as that you may express this in a real confession of him in your words and works, Tit. 1.16. Matth. 7.21. This is indeed to know and confesse that Jesus Christ is come in the flesh, to fetch thence the ground of all our hope and consolation, and to draw thence the

most powerful motives to walking, even as he walked, to improve it for confidence in him, and obedience to him.

I shall speak then a word of these two great ends and purposes, of Gods sending his own Son, in the likeness of sinful fl••sh, his own glo∣ry, and mans good. The song of Angels at his birth shews this, glory to God in the highest, peace on earth, and good will towards man. His glory is manifested in it, in an eminent manner, the glory of his wisdom, that found out a remedy. What a deep contrivance was it? How infinitly beyond all creature-inventiones? Truly there are riches of wisdom, depths of wisdom in it. I think it could never have entred in the thought of men or Angels: all men once to be drowned under a deluge of sin and misery, and made subject to Gods righteous judgement, and then to find out a way how to deliver and save so many, all the wisdom that shines in the order and beauty of the world, seems to be but a rude draught to this. Then herein doth the glory of his mercy and grace shine most brightly, that he transfers the punishment due to mans sin, upon his own Son, that when no ransome could be found by man, he finds it out, how to satisfie his own justice, and save us: truly, this is the most shining Jewel in the Crown of Gods Glory, so much mer∣cy towards so miserable sinners, so much grace towards the rebelli∣ous. If he had pardoned sin, without any satisfaction, what rich grace had it been? but truly, to provide the Lamb, and sacrifice himself, to find out the ransome, and to exact it of his own Son, in our name, is a testimony of mercy and grace, far beyond that. But then, his justice is very conspicuous in this work; and indeed these two, do illustrat one another, the justice of God, in taking and exacting the punishment of sin, upon his own well-beloved Son, doth most eminently highten the mercy and grace of God towards us, and his grace and mercy in passing by us, doth most marvellously illustrat the righteousness of God, in making his own Son a curse for us. What testimony can be given in the world, of Gods dis∣pleasure at sin, of his righteousness in punishing sin, like this? There was no such testimony of love to sinners, and no such demonstrati∣on of hatred at sin, imaginable. That he did not punish sin in us, but transfers it over on the most beloved Son, O what love and grace; and that he did punish his own Son, when standing in the place of sinners, O what righteousness and justice. This is that glorious mystery, the conjunction of these two resplendent Jewels,

justice and mercy, of love and displeasure, in one chain of Christs in∣carnation, into which the Angels desire to look, 1 Pet. 1.12. And truly they do wonder at it, and praise from wonder. This is it, that the praises of men and Angels shall roll about eternally. David Psal. 103.19. foreseeing this day, foretold it, that Angels should praise Him, and now its fulfilled, when all these glorious com∣panies of holy and powerfull Spirits, welcome the Son of God into the world, by that heavenly harmony of praise, Luk. 2.14.

What lumpishness and earthliness in us, that we do not rise up above, to this melody in our spirits, to joyn with Angels, in this song; we, I say, whom it most concerns. The Angels wonder; and praises and wonders at this, because the glory of God shines so brightly in it, as if there were many Suns in one Firmament, as the light of seven dayes in one. These three especially, wisdom, mer∣cy and grace, justice, and righteousness, every one of them look like the Sun in its strength, caried about in this orb of the redemp∣tion of man, to the ravishing of the hearts of all the honourable and glorious companies above, and making them chearfully and willingly to contribute all their service to this work, to be ministring Spirits; to wait on the heirs of Salvation.

Now when the glory of the Highest, raiseth up such a melodious song above, among Angels, O what should both the glory of the highest God, and the highest good of man do to us! When the great∣est glory of God, and the chiefest advantage of man are linked to∣gether in this Chain, what should we do, but admire and adore, adore and admire; and while we are in this earth, send up our con∣sent to that harmony in Heaven?

In relation to our good, much might be said, but we shall brief∣ly shew unto you, that it is the greatest confirmation of our faith, and the strongest motive to humility, that can be afforded. Now if we could be composed thus unto confidence and reverence, to glorifie him by believing, and to abase our selves, to believe in him, and walk humbly with him, upon the meditation of Christs coming in the flesh, this would make us true Christians indeed.

There is nothing I know, more powerful to perswade us of the reality of Gods invitations and promises to us, then this; we are still seeking signs and tokens of Gods love, something to warrand us to come to God in Christ, and to perswade that we shall be wel∣come; and many Christians puddle themselves in the mire of their

own darknesse and discouragement, because they cannot find any thing in themselves, that can give but the least probable conjecture, that he will admit and welcome them to come to him, or that such precious promises, and sweet invitations, can belong to such sinners, as they conceive themselves to be. Truly my beloved, I think, while we exercise our selves thus, we are seeking the Sun with a candle, making that which is in it self as bright, as the light to be more dark. The evidence of Gods reality, in offering life to you in Christ, and his willingness to receive you, it is not with∣out the compasse of his invitation, and yet you seek it where it is least to be found, that is, in your selves: But indeed, his invitati∣ons, in the Gospel, carry the evidence in their bosome, that which is above all other signs and evidences, that he did ever send his own Son in the flesh for this purpose; is there any thing besides this, either greater, or clearer? I think we are like these, who, when they had seen many signs and wonders done by Christ, which did bear testimony to all the world of his Divine Nature, yet they would not be satisfied, but sought out another sign, tempting him, Mat. 16.1. And truly, he might return this answer to us, O wicked and adulterous generation, that seeketh after a sign, there shall no sign be given to thee, but the sign of the Prophet Ionas: the greatest testimony that can be imagined, is given already, that the Father should send his only begotten and well beloved Son, into the state of a servant, for man: If this do not satisfie, I know not what will. I see not how any work of his Spirit in us, can make so much evi∣dence of his reality, and faithfulnesse in the Gospel, and of his wil∣lingness to welcome sinners. All the works of Creation, all the works of Grace, are nothing to this, to manifest his love to men, and therefore there is a singular note upon it, God so loved the world, that he sent his Son, Joh. 3.16. And in this was love manifested, that he gave his Son, 1 Joh. 4.9. If men and Angels had set themselves to devise and find out a pledge or confirmation of the love of God, they would have fallen upon some revelation unto, or some opera∣tion upon their spirits; but alace, this is infinitly above that, his own express image, and the brightness of his glory, is come down to bear witnesse of his love: nay, he who is equal with himself in glo∣ry, is given as a gift to men, and is not he infinitly more then created gifts, or graces, who is the very spring and fountain of them all? God so loved the world, that truly he gave no such gift besides,

to testifie such a love: Therefore, when all that he hath done in this kind, cannot satisfie thy s••rupulous mind, but thou wilt still go on, to seek more confirmation of his readinesse to receive thee: I think it is a tempting of the Holy One, which may draw such an answer from him, O wicked and adulterous person, there shall no sign be given thee, but that which is darker then the former, that which thou shalt understand lesse; thou may get what thou seeks, perhaps some more satisfaction in thy own condition, but it shall plung thee more in the issue, thou shall alwayes be unsetled and unconstant as water, thou shalt not excell. I confesse indeed, if we speak of the manifestation of ones particular interest in these pro∣mises, and of an evidence of the love of God to thee, in particu∣lar, then there must needs be something wrought by the Holy Spi∣rit, on thy soul, to draw down the general testimony of Gods love to mankind, into a particular application to thy self. But, that I do not speak of now, because that is the sealing of the Spirit after believing, and because you are alwayes unsetled in the first, and main point, of flying unto the Son, and waiting on him for life, therefore have you so much inevidence and weakness in that which follows. That which I now speak of, is, that if this were cor∣dially believed, and seriously considered; that God sent his own Son in the flesh, to save sinners, you could not readily have any doubt, but that you coming to him for salvation, would be welcome, you could not say, that such precious invitations could not belong to sinners, or that he could not love the like of you. Truly, I think, if the general were laid to heart, that God hath so loved mankind, that he gave such a gift unto them, there is none could make any more question of his reality, when that gift is tendered to any in particular. Nay, I think it is the inconsideration of this general evidence, and manifestation of love to the world, that makes you so perplexed in particulars. Could you have so much difficulty to believe his love to you, if you indeed believe that he hath loved the world, that is, so many thousands like you? Is there so much distance, I pray you, between you and another, as be∣tween him and all? If then he loves so many miserable sinners, is there any impossibility in it, but he may love you? for what is in them, that might conciliat his love? I tell you, why I think the right apprehension of the general truths of the Gospel would be able, like the Sun in its strength, to scatter all the clouds and mists

of our particular interest-debates; because I find, that these very grounds, upon which, you call in question your own particular in∣terest, if you did consider them, you would find they go a further length, to conclude against all others, and either they have no strength in your case, or they will be of equal force to batter down the confidence of all the Saints, and the certainty of all the pro∣mises. What is it that troubles you, but that you are sinners, and such sinners, so vile, and loathsome, from whence you do conclude, not only, that you have no present assurance of his love, but that he cannot love such a one as you are: Now, I say, if this hold good, in reference to you, take heed that you condemn not your selves in that which you approve, that is, that you do not di••pute against the interest of all the Saints, who were such as you are, and the truth of these fundamentall positions of the Gospel, God so loved the world, &c. And so you do not only wrong your selves, but all others; and not only so, but you offer the greatest indig∣nity to him, that out o•• love sent his Son, and to him, who out of love, came and laid down his life. O consider how you indignifie and set at nought that great manifestation of Gods love, God man∣ifested in the flesh, how you despise his love-pledge to sinners, a greater then which he could not give you, because as great as him∣self. O that you could see the consequence of your anxious and perplexing doubts, that they do not only an injury to your own souls, but they are of a more bloody nature; if they hold good, they would cut off the life and salvation of all believers, and which is worse, they will by an unavoidable consequence, conclude an Ante-chri••tian point, that Christ is not come in the flesh; I beseech you unbowel your evils, that you may abhor them.

This may strengthen our faith, and minister much consolation, in another consideration too; that which is laid down, Heb. 2.17. and 4.15. that he was partaker of our nature, and in all things like unto his brethren, that so he might be a merciful High Priest, able to succour us, and touched with the feeling of our infirmities. What strong consolation may be suckt out of these breasts? when it was impossible that man could rise up to God, because of his infinit highness, and holiness, behold, God hath come down to man, in his lowness, and ba••eness; he hath sent down this ladder from heaven, to the earth, that poor wretched sinner may ascend upon it; it is come down, as low, as our infirm weak and frail nature, that we

may have easie coming up to it, and going up upon it to heaven: Therefore his flesh is called, a new and living way, because a poor sinner may be assured of welcome, and acceptation with one of his own kind, his Brother, (he was not ashamed to call us brethren,) flesh of his flesh, and bone of his bone; this may make boldness of accesse, that we have not God to speak to, or come to, immediatly, as he is cloathed with glory and majesty, and as the Jews heard him on Mount Sinai, and desired a Mediator between him and them; but that, that great Prophet promised to them, hath come, and we have him between us and God, as low as we, that we may speak to him, riding upon an ass, a low ass, that every one may whisper their desires in his ear, and yet as high as God, that he may speak to God, and have power with him. Truly, this is a sweet trysting place, to meet God in, that no sinner may have any fear to come to it, to this treaty of peace and reconciliation. How may it perswade us of that great priviledge, that we may become the sons of God, when the Son of God is become the Son of man, John 1.11, 12. Truly, though it be hard to be believed, that such as we should become the Sons of the great King, yet it is nothing so strange as this, that the eternal and only begotten Son of the great God, should become the Son of wretched man, that highness will be easily believed, if we con∣sider this lowness. It will not be so hard to perswade a soul, that there is a way of union, and reconciliation to God, of being yet at peace with him, if this be pondered, that God hath married his own nature with ours, in one person, to be a pledge of that union and peace. And then, how much quickening and comfort may it yeild us? that he was not only a man, but a miserable man, and that not through any necessity, but only the necessity of love and compassion; he had enough of mercy to save us as God, he had e∣nough of love and compassion as man, but he would take on misery too, in his own person, that he might be experimentally merciful to us. Certainly, the experience of misery and infi••mity, must superadd some tenderness, to the heart of our High Priest: But though it did not help him to be more pitiful, yet it was done for us, to help us to have more confidence in him, and boldness to come unto him. What an encouragement is it for a poor man, to come unto (once) poor Jesus Christ, who had not where to lay his head? He knows the evil of poverty, and he choosed to know it, that he might have compassion on thee. With what boldness may

poor afflicted, and despised believers come to him? why? because, he himself had experience of all that, and he was familiarly acquainted with grief and sorrow, therefore, he can sympathize best with thee. Let us speak even of sinful infirmities thou art subject to, that there might be a suitableness in him to help thee; he came as nigh as might be, he was willing to be tempted to sin, and so he knows the power that temptations must have over weak and frail natures, but sin he could not, for that had been evil for us: Let this then, give us boldness to come to him.

I would desire to perswade you to humility from this, according to the lesson Christ gives us, Matth. 11.29. Learn of me, I am meek and lowly; and the Apostle makes singular use of this mystery of the abasement of Majesty, to abate from our high esteem of our selves, Phil. 2.3, 4, 5, 6. O should not the same mind be in us, that was in Christ. God abased, and man exalted, how unsuitable are these, think you? God lowly in condition and disposition, and man, though base in condition, yet high in his disposition, and in his own esti∣mation: What more mysterious, then God humbled? And what more monstrous, then man proud? Truly, pride it is the most defor∣med thing in a man, but in a Christian, it is monstrous and prodigi∣ous. If he did humble himself out of charity, and love, who was so high and glorious, how should we humble our selves out of ne∣cessity, who are so low and base? and out of charity and love too, to be conformed and like unto him. Nature may perswade the one, but Christianity teacheth the other, to be lowly in mind, and esteem every one better then our selves; to be meek, patient, long-suffering, reason may perswade it, upon the consideration of our own baseness, emptiness, frailty, and nothingness. But this lesson is taught in Christs School, not from that motive only, the force of necessity, but from a higher motive, the constraint of love to Jesus Christ: Learn of me. Suppose there were no necessity of reason in it, yet affection, might be a stronger necessity, to perswade conformity to him, and following his example, who became so low, and humbled himself to the death, even for us.

SERMON XIII.

Rom. 8.3.

—And for sin condemned sin in the flesh.

THE great and wonderful actions of great and excellent per∣sons, must needs have ••ome great ends answerable to them, wisdome will teach them not to do strange things, but for some rare purposes; for it were a folly and madness to do great things, to compass some small and petty end, as unsuitable as that a Mountain should travel to bring forth a Mouse. Truly we must conceive, that it must needs be some honourable and high business, that brought down so high and honourable a person from Heaven, as the Son of God; it must be something proportioned to his Majesty and his wisdom, and indeed so it is. There is a great Ca∣pital enemy against God in the world, that is, sin; this arch rebel, hath drawn man from his subordination to God, and sowen a per∣petual discord and enmity between them, this hath conquered all mankind, and among the rest, even the elect and chosen of God, these whom God had in his eternal Council predes••inated to life and salvation; sin brings all in bondage, and exerciseth the most perfect tyranny over them, that can be imagined, makes men to serve all its imperious lusts, and then all the wages, is death, it binds them over to Judgment. Now this sedition and rebellion being arisen in the world, and one of the most noble creatures car∣ried away in this revolt, from allegiance to the Divine Majesty; the most holy and wise Council of Heaven concludes to send the Kings Son, to compesce this rebellion, to reduce men again unto obedience, and to destroy that arch traitor, sin, which his nature most abho••s. And for this end the Son of the great King, Jesus Christ, came down into the world, to deliver captive man, and to condemn conquering sin. There is no object that God hath so pure and perfect displeasure at, as sin; therefore he sent to condemn that which he hates most, and perfectly he hates it, to condemn sin; and this is expressed as the errand of his coming, 1 Ioh. 3.5, 8. to de∣stroy

the works of the devil, all his wicked and hellish plots and con∣trivances against man, all that poyson of enmity and sin, that out of envy and malice he spued out upon man, and instilled into his na∣ture, all these works of that Prince of Darkness, in enticing man from obedience to rebellion, and tyrannizing over him since, by the imperious laws of his own lusts; in a word, all that work that was contrived in hell, to bring poor man down to that same mise∣ry, with devils; all that, Christ the only begotten Son of the great King, came (for this noble businesse) to destroy it: That Tower which Satan was building up against Heaven, and had laid the foun∣dation of it as low as hell, this was Christs business, down among men, to destroy that Babylon, that Tower of darkness and confusion, and to build up a Tower of light and life, to which Tower, sinners might come, and be safe, and by which, they might really ascend into Heaven. Some do▪ by these words, for sin, understand the oc∣casion and reason of Christs coming, that it was, because sin had conquered the world, and subjected man to condemnation, there∣fore Jesus Christ came into the world, to conquer sin, and condemn it, that we might be free from condemnation by sin. And this was the special cause of his taking on flesh, if sin had not entered in the world, Christ had not come into it; and if sin had not erected a Throne in mans flesh, Christ had not taken on flesh, he had not come in the likenesse of sinful flesh: So that this may administer un∣to us abundant consolation. If this was the very cause of his com∣ing, that which drew him down from that delightful and blessed bo∣some of the Father, then he will certainly do that which he came for; he cannot fail of his purpose, he cannot misse his end: he must condemn sin, and save sinners. And truly this is wonderful love, that he took sin only for his party, and came only for sin, or against sin, and not against poor sinners: He had no commission of the Father, but this, as himself declares, Ioh. 3.17. For, God sent not his Son into the world, to condemn the world, but that the world through him might be saved. As one observes well, Christ would never have hinted at such a jealousie, or suggested such a thought to mens minds, had it not been in them before; but this we are naturally inclined unto, to think hard of God, and can hardly be per∣swaded of his love, when once we are perswaded of our enmity. Indeed the most part of the world fancy a perswasion of Gods love, and have not many jealousies of it, because they know not their

own enmity against God, but let a man see himself indeed Gods enemy, and it is very hard to make him believe any other thing of God▪ but that he carries a hostile mind against him; and therefore Christ to take off this, perswades and assures us, that neither the Father nor he had any design upon poor sinners, nor any ambush∣m••nt ag••inst them, but mainly, if not, only, this was his purpose in sending, and Christs in coming, not against man, but against sin, not to condemn sinners, but to condemn sin, and save sinners. O blessed and unparallel'd love! that made such a real distinction be∣tween sin and sinners, who were so really one. Shall not we be content to have that wofull and accursed union with sin dissolved? Shall not we be willing to let sin be condemned in us, and to have our own souls saved? I beseech you, beloved in the Lord, do not think to maintain alwayes Christs enemy, that great traitor, against which he came from Heaven: Wonder that he doth not prosecute both, as enemies; but i•• he will destroy the one, and save the o∣ther, O, let it be destroyed, not you; and so much the more, for that it will destroy you: Look to him, so iniquity shall not be your ruine, but he shall be the ruine of iniquity; but if you will not admit of such a division between you and your sins, take heed that you be not ete••nally undivided, that you have not one common lot for ever, that is, condemnation. Many would be saved, but they would be saved with sin too; Alace! that will condemn thee; as for sin, he hath proclaimed irreconciliable enmity against it, he hath no quarter to give it, he will never come in terms of composition with it, and all because it is his mortal enemy; therefore let sin be condemned, that thou may be saved. It cannot be saved with thee, but thou may be condemned with it.

The word, for sin, may be taken in another sense as fitly, a sa∣crifice for sin, so that the meaning is, Jesus Christ came to condemn and overthrow sin, in its plea against us, by a sacrifice for sin, that i••, by offering up his own body, or flesh. And thu••, you have the way and means how Christ conquered sin, and accomplished the bu∣siness he was sent for. It was by offering a sac••••fice for sin, to expiat wrath and to sati••fie justice: The sting and strength of death is sin, and the strength of sin is the Law, as the Apostle speaks it, 1 Cor. 15.55. we had two great enemies against us, two great tyrants o∣ver us, sin and death. Death had past upon all mankind, not only the miseries of this life, and temporal death had subjected ••ll men,

but the fear of an eternal death, of an everlasting separation from the blessed face of God, might have seized upon all, and subjected them to bondage, Heb. 2.15. But the strength and sting of that is sin, it is sin that arms death and hell against us; take away sin, and you take away the sting, the strength of death, it hath no force, or power to hurt man; but death being the wages due for sin, Rom. 6.23. all the certainty and efficacy in the wages, flowes from this work of darkness, sin. But, Now the strength of sin is the Law, this puts a poysonable and destructive vertue in the sting of sin, for it is the sentence of Gods Law, and the justice and righteousness of God that hath made so inseparable a connexion between sin and death; this gives sin a destroying and killing vertue. Justice arms it with power, and authority, to condemn man, so that there can be no freedom, no releasment from that condemnation, no eschew∣ing that fatal sting of death, unless the sentence of Gods Law, which hath pronounced, thou shalt die, be repealed, and the justice of God be satisfied by a ransome. And this being done, the strength of sin is quite gone, and so the sting of death removed.

Now this had been impossible for man to do, these parties were too strong, for any created power; the strength of sin to condemn, may be called someway infinit, because it flows from the unchange∣able law of the infinit justice of God; now what power could en∣counter that strength, except that which hath infinite sterngth too? Therefore, it behoved the Son of God, to come for this business, to condemn sin, and save the sinner. And being come, he yokes first with the very strength of sin, for he knew where its strangth did ly, and so did encounter, first of all, with that, even the justice of his Father, the hand writing of ordinances that was against us; for if once he can set them aside, as either vanquished, or satisfied, he hath little else to do. Now, he doth not take a violent way in this ei∣ther, he doth it not with the strong hand, but deals wisely, and (to speak so with reverence) cunningly in it, he came under the Law, that he might redeem them who were under the Law, Gal. 4.4. force will not do it, the Law cannot be violented, justice cannot be com∣pelled to forgo its right; therefore, our Lord Jesus chooseth, as it were, to compound with the Law, to submit unto it, he was made under the Law, he who was above the Law, being Law-giver in mount Sinai, Acts 7.38. Gal. 3.19. he cometh under the bond and tye of it, to fulfil it. I came not to destroy the Law, but to fulfil it,

Mat. 5.17. he would not offer violence to the Law, to deliver sinners, contrary to the commination of it, or without satisfaction given unto it, for, that would reflect upon the wisdom and righteousness of the Father who gave the Law: But he doth it better, in an a∣micable way, by submission and obedience to all its demands, what∣soever it craved of the sinner, he fulfils that debt, he satisfies the bond, in his own person, by suffering; and fulfils all the Command∣ments by obedience: And thus, by subjection to the Law, he gets power over the Law, because his subjection takes away all its claim, and right over us; therefore, it is said, that he blotted out the hand-writing of ordinances, which was against us, by nailing it to his cross, and so took it out of the way, Col. 2.14. having fulfilled the bond, he cancell'd it, and so it stands in no force▪ either against him or us; thus, the strength of sin which is the Law, is removed, and by this means, sin is condemned in the flesh, by the suffering of his flesh, it is fallen from all it's plea against sinners; for, that upon which it did hang, viz. the sentence of the Law, is taken out of the way, so that it hath no apparent ground to fasten any accusation upon a poor sinner, that flees in to Jesus Christ, and no ground at all to condemn him, it is wholly disabled in that point; for, as the Philistines found where Sampsons strength lay, and cutted his hair, so Christ hath in his wisdom, found where the strength of sins plea, against man lay, and hath cutted off the hair of it, that is, the hand∣writing of ordinances which was against us.

This is that which hath been shadowed out, from the beginning of the world, by the types of Sacrifices and Ceremonies: All these offerings of Beasts, of Fowls, and such like, under the Law, held ••orth this one sacrifice, that was offered in the fulness of time, to be a propitiation for the sins of the world; and something of this was used among the Gentils, before Christs coming, certainly by tra∣dition from the Fathers, who have looked afar off to this day, when this sweet smelling sacrifice should be offered up to appease Heaven. And it is not without a sp••cial Providence, and worthy the remark∣ing, that since the plenary and substantial One, was offered, the cu∣stom of sacrificing, hath ceased throughout the world; God, as it were, proclaiming to all men by this cessation of Sacrifices, as well as silence of Oracles, th••t the true atonement and propitiation is come already, and the true Prophet is come from Heaven, to reveal Gods mind unto the world. There were many ceremonies in sa∣crificing,

observed, to hold out unto us the perfection of our ato∣nement and propitiation: They laid their hands on the beast, who brought it, to signifie the imputation of our sins to Christ, that he who knew no sin, was made sin for us, that we might be made the righ∣teousness of God in him. And truly it is worth the observation, that even those sacrifices for sin, were called sin, and so the word is used promiscuously in Leviticus, to point out unto us, that Jesus Christ should make his soul sin, Isa. 53.10. that is, a sacrifice for sin, and he made sin for us, that is, a sacrifice for sin. When the blood was poured out (because without shedding of blood, no recon∣ciliation, Heb. 10.) the Priest sprinkled it seven times before the Lord, to shadow out the perfection of that expiation for our sins, in the vertue and perpetuity thereof, Heb. 9.26. that he should appear to put away sin, by the sacrifice of himself; to put it away, as if it had never been, by taking it on him, and bearing it: And then the High Priest was to bring in of the blood into the holy place, and within the vail, and sprinkle the Mercy Seat, ••o shew unto us, that the merit and efficacy of Christs blood, should enter into the highest Heavens, to appease the wrath of God. Our High Priest by his own blood hath entered into the holy place, having obtained e∣ternal redemption for us, Heb. 9.12. And truly this is that sacri∣fice, which being offered without spot to God, pacifies all, ver. 14. Sin hath a cry, cryeth aloud for vengeance; this blood silenceth it, and composeth all to savour and mercy. It hath so sweet and fra∣grant a smell in Gods account, that it fills Heaven with the per∣fume of it. He is that true scape-goat, who notwithstanding that he did bear all the sins of his people, yet he did escape alive, al∣beit he behoved to make his soul a sacrifice for sin, and so die for it, yet by this means he hath condemned sin, by being condemned for sin, by this means he hath overcome death and the grave, by coming under the power of death, and so is now alive for ever, to improve his victory for our salvation; and by taking on our sin••, he hath fully abolished the power and plea of them, as the goat that was sent to the wilderness out of all mens sight, was not to be seen again. Truly this is the way how our sins are buried in the grave ••f oblivion, and removed as a cloud, and cast into the depths of the Sea, and sent away as far as the East is from the West, that they may never come in judgment against us, to condemn us, because Christ by appeasing wrath, and satisfying Justice by the sacrifice of him∣self,

hath overthrown them in judgment, and buried them in the grave with his own body.

You see then, my beloved, a solid ground of consolation against all our fears and sorrows, an answer to all the accusations of our sins, here is one for all, one above all. You would have particu∣lar answers to satisfie your particular doubts, you are alwayes seeking some satisfaction to your consciences besides this; but believe it, all that can be said besides this atonement and propitiation, is of no more vertue to purge your consciences, or satisfie your perplexed souls, then these repeated sacrifices of old were. Whatsoever you can pitch upon besides this, it is insufficient, and therefore you find a necessity of seeking some other grace or qualification to appease your consciences, even as they had need to multiply sacrifices; but now since this perfect and full propitiation is offered up for our sins, should not all these vain expiations of your own works, cease? Truly there is nothing can pacifie Heaven but this, and nothing can appease thy Conscience on earth, but this too. If you find any ac∣cusation against you, consider, Christ hath by a sacrifice for sin, con∣demned sin in his own flesh; the marks of the spear, of the nails, of the buffettings of his flesh, these are the tokens and pledges, that he encountered with the wrath due to your sins, and so hath cut off all the right that sin hath over you. If thou can unseignedly in the Lords sight, say, that it is thy souls desire to be delivered from sin, as well as wrath, thou would gladly flee from condemnation, th••n come to him who hath condemned sin, by suffering the condemnati∣on of sin, that he might save these who desire to flee from it to him.

SERMON XIV.

Rom. 8.4.

That the righteousness of the Law might be fulfilled in us, &c.

GOD having a great design to declare unto the world, both his justice and mercy towards men, he found out this mean most suitable and proportioned unto it, which is here spo∣ken

of in the 3. vers. to send his own Son, to bear the punishment of sin, that the righteousness of the Law might be freely and graciously fulfilled in sinners. And indeed it was not imaginable by us, how he could declare both, in the salvation of sinners; we could not have found out a way to declare his righteousnesse and holinesse, which would not have obscured his mercy and grace, nor a way to mani∣fest his grace and mercy, which would not have reflected upon his Holiness and Justice, according to the letter of the Law that was given out, as the rule of life, he that doth them shall live in them, and cursed is every one that doth them not, &c. W••at could we expect, if this be fulfilled (as it would appear, Gods truth and holinesse requires?) then we are gone; no place for mercy: if this be not ful∣filled, (that mercy may be shewed in pardoning sin,) then the truth and faithfulnesse of God seems to be impaired. This is the strait that all sinners would have been into, if God had not found such an enlargement as this, how to shew mercy, without wrong∣ing Justice, and how to save sinners, without impairing his faithful∣nesse. Truly, we may wonder what was it that could straiten his Majesty so, that he must send his own Son, so beloved of him, and bruise him, and hide his face from him, yea, and torment him, and not let the cup pass from him, for any intreaties; might he not more easily have never added such a commination to the Law, Thou shalt die; or more easily relaxed and repealed that sentence, and past by ••he sinner, without any more, then exacted so heavy a punishment from one that was innoncent? Was it the satisfaction of his Justice that straitned him, and put a necessity of this upon him? But truly it seems it had been no more contrary to righteousnesse to have past over the sinner, without satisfaction, then to require and take it off one who was not really guilty? The truth is, it wa•• not simply the in∣dispensible necessity of satisfying Justice, that put him upon such an hard and unpleasant work, as the bruising of his own Son; for, no doubt, he might have as well dispensed with all satisfaction, as with the personal satisfaction of the sinner; but here the strait lay, and here was the urgency of the case, he had a purpose to declare his justice, and therefore a satisfaction must be had, not simply to sa∣tisfie righteousnesse, but rather to declare his righteousnesse, Rom. 3.25. Now indeed to make these two shine together, in one work of the salvation of sinners, all the world could not have found out the like of this; to dispense with personal satisfaction, in the sinner,

which the rigour of the Law required, and so to admit a sweet mo∣deration and relaxation, that the riches of his grace and mercy might be manifested, and yet withall, to exact that same punishment of another, willingly coming in the sinners place, to the end that all sinners may behold his righteousnesse and justice: and so this work of the redemption of sinners, hath these Names of God pu∣blished by himself, Exod. 34.6, 7. to Moses, engraven deeply upon it, mercy and goodnesse spelled out at length in it, for love was the rise of all, and love did run alongs in all, yet so, as there is room to speak out his holiness, and righteousness, and justice not so much to afright sinners, as to make his mercy the more amiable and won∣derfull.

I know not a more pressing ground of strong consolation, nor a firmer bulwark of our confidence, and salvation, then this conjuncti∣on of Mercy, and Justice, in the business: there might have been alwayes a secret hink of jealousie, and suspition in our minds, when God publisheth mercy and foregiveness to us freely, O! how shall the Law be satisfied, and the importunity of justice and faithfulness, that hath pronounced a sentence of death upon us, answered? Shall not the righteous Law be a loser this way, if I be saved, and it not sa∣tisfied by obedience or suffering? how hard would it be to per∣swade a soul of free pardon, that sees such a severe sentence standing against it? But now there is no place for doubting, all is contrived for the encouragment and happiness of poor sinners, that we may come to him with full perswasion of his readiness, and inclinableness to pardon, since Jesus Christ hath taken the Law and Justice of God off our head, and us off their hand, and since he hath reckoned with them, for what is due by us, and payed it without us, then we have a clear way, and ready accesse to pardon, and to believe his readiness to pardon. And this is it which is holden out here, Christ condemning sin in the flesh, or punishing sin in his own flesh; giving a visible and sensible representation of the justice and righte∣ousness of God, in punishing sin, and that in his own flesh, offering up himself as the condemned sinner, and hanging up to the view of all the world, as an evident testimony of the justice and righteous∣ness of God against sin, and by this means cutting off the very strength of sin, the Law, by fulfilling it. In Christs sufferings you may behold, as in a clear mirrour, the hatred and displeasure of God against sin, the righteousness of God in punishing sin, Him

hath God set forth to the world to be a propitiation, to declare the righteousness of God, Rom. 3.24, 25. In this crucified Lord, you may behold the sensible image, ••nd the most lively demonstration of holiness and righteousness; Christs flesh bare the marks of both, ho∣liness in hating sin, righteousness in punishing it, and both in his be∣loved and only begotten Sons person; in his flesh: And all for this purpose that the Law might be no loser by our salvation, that the righteousness of the Law might be fulfilled in us, &c.

This is that which Christ sayes, I came not to destroy the Law, but to fulfill it; and which Paul seconds, Is the Law then made void by faith, God forbid, it is rather established, Matth. 5.17. Rom. 3.31. The Law and Justice comes better to their own, by our cautioner, then by us, there is no such way conceivable, to satis∣fie them fully, as this, whether ye look to the Commandment or the Curse.

The Commandment never got such satisfaction, in any person, as in Christs, he hath fulfilled it by obedience. It becomes us, saith he, to fulfill all righteousness, Matth. 3.15. Both Moral and Cere∣monial, so that there was no guil found in his mouth, he knew no sin, he was holy and harmless: His Fathers will was his souls delight, I de∣light to do thy will, Psal. 40.8. It was more to him then his ne∣cessary food, his meat and drink, there was so absolute a correspon∣dency between his will, and Gods will, and between his way, and his will, that it was not possible that any difference should fall be∣tween them. His obedience had more good in it (so to speak) then Adam's disobedience had evil in it, Rom. 5.18, 19. Adam's disobedience was but the sin of a finite creature, but Christs obe∣dience was the work of an infinite person. I think there was more real worth in Christs obedience to the Commands, then in all the united service and obedience of men and Angels, all the love, de∣light, fear, and obedience flowing from these, take them in one bundle, as they will be extended and multiplied to all eternity, there is something in Christs, that elevats it above ••ll, and puts a higher price upon it, the transcendent dignity of his person, his own Son, made under the Law, Gal. 4.4. That is more worth then all men and Angels made under it. It had been no humiliati∣on, but rather the exaltation of an Angel, to be obedient to God, that subordination to a law, is the highest top of the creatures ad∣vancement: but he was such a person, ••s his obedience was a

humbling himself, he humbled himself, and became obedient even to the death, Phil. 2.8. And though he was the Son of God, yet he stoop∣ed, to learn obedience, Heb. 5.8. Now indeed the commandment come•• to it better, by this mean••, to have such a glorious person under it, then if it had poor naughty, us, under it, and that it is fulfilled by him, when otherwise it would never have been done. I suppose that justice had ex••cted the punishment of us, as we could never have ended suffering to all eternity, so we would never have begun new obedience to the command to all eternity; thus, except Christ had taken it off us, and us off its hand, it should never have been fulfilled, since it was fi••st broken. Next, the curse of the Law could not ge•• fuller satisfaction, then in Christ: I suppose. It had f••llen upon the sinner, the••e is not so much worth in the creatures extreamest sufferings, as to compense the infinite wrongs done to the holiness and righteousness of God, therefore what was wanting in the intrinsick value of the creatures suffering, behoved to be made up in the infinite extent of it▪ and eternal continuance of it upon the creature. Thus there could never be a determined time a••••ig∣ned, in which the curse were fulfilled; and in which, Justice could say, hold, I have enough. It is, as if a man were owing an infinite debt, and he could get nothing to defray it, but poor petty sums, which being all conjoyned, cannot amount to any proportion of it: ••herefore, since he cannot get one sum in value, equal to it, he must be eternally paying it, in smalls, ••ccording to his capacity; and so because the utmost farthing cannot be won at, he can n••ver be released out of prison. But our Lord Jesus hath satisfied it to the full, he was a more stubstantial debtor, and because of the in∣finite dignity of his Person, there was an intrinsick value upon his suf∣ferings, proportioned unto the infinitness of mans sin; so that he could pay all the debt in a short time, which a si••ner could but have done to all eternity. Now, you know, any man would rather choose such a cautioner that can solidly satisfie him in gross, and pay all the sum at once, then such a principal, that because of his in∣ability, cannot amount to any considerable satisfaction in many year••. And even so it is with the Law and Justice of God, they hold them∣selves better contented in Christ, then in us, in his being made a curse, then the falling of the curse on us, G••l. 3.13. And there∣fore God testifies it to poor sinners, deliver them, I have found a ran∣some,

Job 33.24. And that is the ransome which Christ gave, his life for many, Matth. 20.28.

You see then, how this Conclusion follows, that the righteousness of the Law might be fulfilled in us, he having fulfilled it, and satisfied it so fully, both by obedience to the Commandment, and submis∣sion to the Curse; it is all one in Gods account, as if we had done it, because Christ was surety in our stead, and a common person re∣presenting us, and therefore, his paying of the debt, acquits us at the hand of Justice, and whatsoever he did to fulfill all righteous∣ness, that is accounted ours, because we were represented in him, and judicially one with him: And therefore, we were condemned when he was condemned, we were dead when he died, and so the righteousness of the Law, in ex••cting a due punishment for sin, was fulfilled for us in him, and it is all one as if it had been personally in us. And this is laid down as the foundation of that blessed em∣bassie, or message of reconciliation to sinners, as that upon which God is in Christ reconciling and beseeching us to be reconciled, 2 Cor. 5.19, 20, 21. Him who knew no sin, hath he made sin for us, that we might be made the righteousness of God in him. You see the blessed exchange that he hath made with us, he hath laid our sins on sinless Christ, and laid Christs righteousness on sinful us. Christ took our sins on him, that he might give us his righteousness, and by vertue of this transaction and communication, as it was righteous with God to condemn sin in Christs flesh, because our sin was upon him, so it is as just with him to impute righteousness to us, because we were in him: And as the Law made him a curse, and exacted the punishment off him, it is as righteous with the Lord to give us life and salvation, and to forgive sin, as Iohn speaks, 1 Epist. 1.19. If we confess our sins, he is faithful and just to forgive our sins.

Now consider this, my Beloved, for it is propounded unto you, as the greatest perswasive to move you to come to Jesus Christ, there is such a clear and plain way in him to Salvation. If this do not move your hearts, I know not what will: I do not expect that your troubles in this world, the frequent lashes of judgement, the impoverishing and exhausting of you, the plucking away of these things ye loved, the disquieting your peace so often, that any of those things that have the image of wrath upon them, can drive you to him, and make you forsake your way, when such a motive as this doth not prevail with you. O what heart could stand against

the power of this perswasion, if it were but righty apprehended? who would not willingly flee in to this City of refuge, if they did but know aright the avenger of blood that pursues them, and what safety is within? You are alwayes imagining vain satisfactions, to the Law of God; how great weight doth your fancy impose upon your tears, your confessions, your reformations? If you can attain any thing of this kind, that is it which you give to satisfie justice, it is that wherewith you pretend to fulfill the Law. But if it could be so, wherefore should God have sent his Son to condemn sin▪ and purchase righteousness by him? I beseech you, once know and con∣sider your estate, that you may open your hearts to this Redeemer, that you may be willing to be stript naked of all your imaginary righteousness, to put on this, which will satisfie the Law fully. Will you die in your sins, because you will not come to him to have life? Will you rather be condemned with sin, then saved with Christs righteousness? And truly, there is no other Altar that will preserve you but this. Now, if any apprehending their own misery, be hardly pursued in their consciences, by the Law of God, I beseech you come hither, and behold it, satisfied and ful••••lled, I beseech you in Christs stead, to be reconciled unto God, to lay down all hostile af∣fections, and come to him, because God is in Christ, reconciling the world, and not imputing their sins, because he hath imputed them already to Christ, him who knew no sin, &c. and he is in Christ, im∣puting his righteousness to sinners.

SERMON XV.

Rom. 8.4.

That the righteousness of the Law might be fulfilled in us, &c.

THink not (saith our Lord and Saviour, Jesus Christ) that I am come to destroy the Law, I am come to fulfill it, Mat. 5.17 It was a needful Caveat, and a very timous Ad••ertisment; because of the natural mis-apprehensions in mens mind•• of the Gos∣pel. When free forgiveness of sins, and life ••verlasting, i•• preach∣ed

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in Jesus Christ, without our works, when the mercy of God is proclaimed in its freedom, and fulness, the heart of man is subject to a wofull mis-conceit of Christ, as if by these a latitude were gi∣ven, and a liberty proclaimed to men to live in sin. That which is propounded as the incouragement of poor sinners, to come to God, and forsake their own wicked way, it is miserably wrested upon a mistake, to be an incouragement to revolt more and more. Righteousness and life, by faith in a Saviour, without the works of the Law, is holden out as the grand perswasion of the Gospel, to study obedience to the Law; and yet such is the perversness of ma∣ny hearts, that either in opinion, or practice, they so carry them∣selves, as if there were an inconsistence, between Christ and the Law, between free Justification, and Sanctification, as if Christ had come to redeem us not from sin, but to sin. Now to prevent this, think not, saith he, that I am come to destroy the Law, do not fancie to your selves a liberty to live in sin, and an immunity from the obligation of a commandment, because I have purchased an immu∣nity ••nd freedom from the curse, no, I am come to fulfill it rather, not only in mine own person, but in yours also. And to this purpose, Paul, Rom. 3.31. Do we then make void the Law by faith? It is so natural to our rebellious hearts, to desire to be free from the yoke of obedience, and the••efore we fancy such a notion of faith, as may not give it self, to working in love, as is active in nothing but imagination. The Apostle abominats this, God forbid, he detests it, as impious and sacrilegious, yea, we establish it. So then, all returns to this, one of the great ends of Christs coming in the flesh, and one main intendment of the Gospel, published in his Name, is not meerly to deliver us from wrath, and redeem us from the curse, Gal. 3.13. 1 Th••ss. 1.10. But also, and that especial∣ly, to redeem us from all iniquity, that we might be a people zealous of ••ood works, Ti••. 2.14. And to take away sin, and destroy the works of the devil, 2 Joh. 3.5, 8. We spoke something before noon, how Chr••••t hath f••l••••lled the Law, and established it, in his own person, by obedience and suffering, neither of which wayes, it could be so well contented by any other: but there is yet a third way that he fulfills and establisheth it▪ and that is in our persons, That the righteousness of the Law might be fulfilled in us, who walk not aft••r the ••••esh, but after the Spirit. He hath oblidged himself to fulfill it, not only for believers, but in believers; therefore

the promises run thus, I will write my Law in their hearts, and cause them to walk in my Satutes, Ez••k. 36.27. Jer. 31.33. Not only I delight do thy will, but I will make them d••light to do it also: And truly in this respect, the Law is more fulfilled ••nd established by Christ, then ever it could have been, if man had been left to sa∣tisfie it alone. If we had reckoned alone with the Law, we had been taken up eternally with satisfaction for the breaches of it, so that there could be no access to obedience of the command, and no acceptance either: a sinner must first satisfie the curse, for the fault done, before ever he can be in a capacity to perform new obedi∣ence on the terms of acceptation of it with God. Now the first would have taken up eternity, so that there can be no place of entr•• to the second; therefore if Christ had not found out a way of free pardon of the sins that are past, and assurance, of forgiveness for the time to come, the Commandments of God should be wholly fru∣strated, but there is forgiveness with thee, that thou mayest be feared, Psal. 130.4. The word is also, worshipped: Truly my beloved, this is the foundation of all Religion, free forgiveness, there had been no Religion, no worship of God, no obedience to his com∣mands throughout all eternity, there should never have been any fear, any love, any delight in God, any reverence and subjection to him, if he had not forgiveness, a treasure of mercies with him, to bestow first upon sinners, and this makes access to stand and serve in his sight. The cloud of our transgressions is so thick and dark, that there could never have been any communion with God, if he had not found out the way to scatter and blot it out, for his own Names sake. Religion then must begin at this great and inestimable free gift of imputed righteousness, of accounting us, what we are not in our selves, because found so in another, it begins at remission of sins, but that is not all, this hath a further end, and truly it is but in∣troductive to a further end; that so a soul may be made partaker of the gift of holiness within, and have that image of God renewed in holiness and righteousness. I would have you once perswaded to begin at this, to recieve the free gift of anothers righteousness, Rom. 5.17. And anothers obedience, to find your own nakedness and loathsomness without this covering, and how short all other coverings of your own works are. O that we could once perswade you to renounce your selves, to embrace this righteousness, then it were easie to prevail with you to renounce sin, to put on holiness. I say,

first, you must renounce your selves, as undone in all you do, as loathsome in all that ever you loved, and come under the wide and broad skirt of Christs righteousness, which he did weave upon the earth, for to hide our nakedness. You must once have the righte∣ousness of the Law fulfilled perfectly by another, before you can have access to fulfill on jot of it your selves, or any thing you do be accepted; and till this foundation be laid, you do but beat the air in Religion, you build on the sand.

Now if once you were brought this length, to renounce all con∣fidence in your selves, and to flee in to Christs righteousnesse, then it were easie to lead you a step further, to renounce the love of your most beloved sins: and the more lovely that Christs righte∣ousnesse is in your eyes, the more beauty would holinesse and obedience have in them also unto you; then you would labour to walk after the guidance of the Spirit.

I would have the impression of this deep in your hearts, that the Gospel is not a Doctrine of licentiousnesse, but a Doctrine of the purest liberty, of the compleatest redemption. Many think it li∣berty to serve their lusts, and it is indeed as bonds and cords to restrain them. There is no man but would be content to be sa∣ved from the wrath to come, and therefore many snatch at such sen∣tences of the Gospel, and take them lightly, without considerati∣on of what further is in it. But truly if this were all, it were not compleat redemption; if there were not redemption from sin too, which is the most absolute tyrant in the world. I think a true Chri∣stian would account the service of sin bondage, though it were left at his own option; He that commits sin, is the servant of sin, there∣fore the freedom that Christ purchaseth, is freedom from sin, Ioh. 8.38. I will say more, we are delivered from wrath, that so we may be redeemed from sin, we have the righteousnesse of Christ imputed to us, that so the image of Christ may be renewed with∣in us, this is the very end of that. I am sure any that disce••ns a∣right, knows sin to have infinit more evil in it, then punishment hath; nay, punishment is only evil, as it hath relation to sin: There is a beauty of justice and righteousnesse in punish••nt, but there is nothing in sin, but deformity and opposition to his Holiness, its pure∣ly evil, and most purely hated of God: and if there were no more to perswade you that sin is infinitly more evil then pain, consider how our pain and punishment was really transferred upon the bles∣sed

Son of God, and that all this did not make him a whit the worse, but he was not capable of the real infusion of our sin, that would have made Christ as miserable, wretched, and impotent as any of us, that would have disabled him so far from helping us, that he would have had as much need of a Mediator, as we: all which were highly blas∣phemous to imagine. Look then how much distance and difference there was between suffering, dying Christ, and wretched men living in sin, none can say but he is infinitly better, even while in pain, nor the highest Prince in pleasure, so much disproportion there is be∣tween sin and pain, so much is the one worse then the other. Do not think then that Christ died to purchase an indulgence for you to live in sin, truly that were to take away the lesser evil, that the greater may remain; that were to deliver from one misery, that we may be more involved in that which is the greatest of all miseries. Nay, certainly if Christ be a Redeemer, he must redeem us from our most potent and accursed enemy, sin; he must take away the root, the fountain of all misery, sin; that which conceived in its womb all pains, sorrows, sicknesses, death and hell. You have the great end of redemption expressed, Luk. 1.75. That we being delivered from all our enemies, might serve him without fear, in holiness and righteousness. It was that, for which he made man at first, and it is that for which he hath made him again, created unto good works, Eph. 2.8. It was a higher design certainly, for which the Son of God became par∣taker of our nature, then only to deliver us from hell, no doubt it was to make us partakers of the Divine Nature, 2 Pet. 1.4. and this is the very nature of God, holiness and goodness. As sin is the very nature and image of the Devil, the great breach of the Creation was the breaking off of this Image of God, that was the heaviest fall of man, from that top of divine excellency, into the bottom of devillish deformity. Now it is this that is the great plot for which Christ came into the world, to make up that breach, to restore man to that dignity again, so that redemption from wrath, is but a step to ascend upon, to that which is truly Gods design, and mans dignity, conformity with God in holinesse and righteous∣nesse.

O that you could be perswaded of this, that Christs businesse in the world, was not to bring a notion of an imaginary righteousnesse only, by meer imputation, but to bring forth a solid and real righ∣teousnesse in our hearts, by the operation of his Spirit: I say im∣putation,

or accounting righteous, is but a meer imaginati∣on, if this lively operation do not follow. He came not only to spread his garment over our nakedness and deformity, but really and effectually to be a Physician to save our souls, to cure all our inward distempers. The Gospel is not only a Doctrine of a righteousnesse without us, but of a righteousnesse both without, for, and within us too, that the righteousness of the Law might be fulfilled in us, &c. Christ without, happiness it self without, cannot make us happy, till they come in within us, and take up a dwelling in our souls. Therefore I declare unto the most part of you who pretend to ex∣pect salvation by Jesus Christ, that you are yet in your sins, and as yet you have no fellowship in this redemption. Do you think to walk after the course of the world, and the lusts of the flesh, to wal∣low in these common pollutions and uncleannesses among men, swearing, lying, contention, railing, wrath, malice, envy, drunken∣ness, uncleanness, and such like, and yet be in Christ Iesus? Do not deceive your selves, God is not mocked: He that is in Christ, is a new creature, his endeavour and study, his affection and desire is toward a new walk, after the Spirit. Are not most of you carnal, all flesh; the flesh gives Laws, and you obey them? Are not your immortal souls enslaved to base lusts, to the base love of the world? Are they not prone to prostitute themselves to the service of your fleshly and bruitish part? Why do you then imagine that ye are in Christ Jesus, partakers of his righteousnesse? Consider it in time, that so you may be indeed, what you now are not, but pretend to be. It is the opinion that you are in Christ already, that keeps you out of him.

But on the other hand again, there is nothing here to discourage a poor soul, that thinks subjection to sin the greatest slavery, who would as gladly be redeemed from the power of it, as from hell: I say to such, whose souls desire it is to be purged from all that filthiness of flesh and spirit, and whose continued aim it is to walk in obedi∣ence. Though you have many sailings, and often fall, and defile yourself again, yet this comfort is holden out here unto you, there is no condemnation to you, Jesus Christ hath condemned sin, to save you, he hath fulfilled all righteousness for you, and therefore lay you the weight of your acceptation and consolation upon what he hath done himself, and not upon what is but yet a doing in you. Do you not find, I say, that the grace of Jesus Christ, revealed in

the Gospel, is that which melts your hearts most? Is not the good∣ness of the Lord that which perswades you most? and do not these make you loath your self, and love holiness? Encourage your selves therefore in him, hold fast the righteousness that is without you, by faith, and certainly you shall find that righteousnesse and holinesse shall in due time be fulfilled within you. I know no soul so wretch∣ed, but it may lay hold on that perfect righteousnesse of Christs, and go under the covering of it, and take heart from it, if so be the desire and affection of their soul be dire••ted to a further end, to have his Spirit dwelling within them, for the renewing of their heart in righteousness and true holiness. I do not say that this is a condition which you must perform before you venture to lay lold on Christs righteousness without you, no wayes, but rather I would declare unto you the very nature of faith in Christ, that it seeks de∣livery from wrath in him, not simply and lastly, but that a way may be made for redemption from sin, and that there may be a partici∣pation of that Divine Nature, which is most in its eye.

SERMON XVI.

Rom. 8.4, 5.

who walk not after the flesh, but after the Spirit. For they that are af∣ter the flesh, &c.

IF there were nothing else to engage our hearts to Religion, I think this might do it, that there is so much reason in it. Truly, it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it; there is nothing besides in it, but that which is the purest rea∣son. Even that part of it which is most difficult to man, that which concerns the moderating of his lusts and affections, and the regula∣ting his walk and carriage; there is nothing that Christianity re∣quires in these matters, but that which may be perswaded by most convincing reasons, to be most suitable, and comely for men, as

man; you may take it in the subject in hand, there is nothing sounds harsher to men, and seems harder in Religion, then such a victory over the flesh, such an abstractedness from sensual and earthly things; and yet, truly, there is nothing in the world, that more adorns and beautifies a man, nothing so elevats him above beasts, as this, in so much that many natural spirits, void of this saving light, have notwithstanding been taken with somewhat of the beauty of it, and so far enamoured with the love of it, as to account all the world mad, and bruitish, that followed these lower things, and inslaved themselves unto them. I take the two fountains of all the pollu∣tions, disorders, and defilements among men, to be the inconside∣ration and ignorance of God, that eternal Spirit, and fountain-be∣ing, and the ignorance of our own souls, these immortal spirits with∣in us, which are derived from that fountain-spirit. This is the misery of men, that scarce do they once seriously reflect upon their own spirits, or think what immortal souls is within them, and what affinity these have to the fountain of all spirits; therefore, do men basely throw down themselves to the satisfaction of the lusts of the flesh. Now indeed, this is the very beginning of Christianity, to reduce men from these baser thoughts and imployments, to the consideration of their immortal souls within: And O! how will a Christian blush to behold himself in that light, to see the very i∣mage of a beast upon his nature, to look on that slavery and bon∣dage of his far better part, to the worst and bruitish part in him, his flesh.

If a man did wisely consider the constitution of his nature, from its first divine original, and what a thing the soul is, which is truly, and more properly, himself, then his body, what excellency is in the soul beyond the body, and so, what preheminency it advanceth a man unto, beyond a beast? He could not but account Religion the very ornament and perfection of his nature. Reason will say, that the spirit should rule and command the body, that flesh is but the minister and servant of the spirit, that there is nothing the proper and peculiar good of man, but that which adorns and rectifies the spirit, that all these external things which mens senses are carried after, with so much violence, do not better a man, as man, but are common to beasts, that in these things, mans happiness, as man, doth not at all consist, but in some higher and more transcending good, which beasts are not capable of, and which may satisfie the

immortal spirit, and not perish in the using, but live with it: All these things, the very natural frame and constitution of man doth convincingly perswade. Now then, may a soul think within it self, O how far am I departed from my original? how far degenerated from that noble and royal dignity, that God by the stamp of his image once put upon me? How is it that I am become a slave and drudge to that baser and brutish part, the flesh? I would have you retire into your own hearts, and ask such things at them. Man being in honour and understanding not, is even like the beasts that pe∣rish: Truly we are become like beasts, because we consider not that we are men, and so advanced by creation far above beasts. The not reflecting on the immortal, spiritual nature of our souls, hath transformed us, in a manner, into the nature of beasts, perishing beasts. Christianity is the very transforming of a beast into a man, as sin was the deforming of a man into a beast: This is the proper effect of Christianity, to restore humanity, to elevat it, and purifie it from all those defilements and corruptions that were ingrossed and incorporated into it, by the state of subjection to the flesh; and therefore the Apostle delineats the nature of it unto us, and draws the difference wide, between the natural man, and a Chri∣stian.

The natures of things are dark and hidden in themselves, but they come to be known to us, by there operations and acting; their inclinations and instincts are known this way. Grace is truly a very spiritual thing, and the nature of it lyes high; yet, as Christ could not be hid in the house, neither can grace be hid in the heart, it will be known by its working; Christ can better be hid in a house, then in the heart, because, when he is in a heart, he is ingadged to restore that heart and soul, to its native dignity, and preheminency over the flesh; and this cannot but cause much disturbance in the man, for a season; to change governments, to cast out usurpers, and to restore the lawful and righteous owner, to the possession of his right, cannot be done secretly and easily, it will shake the very foundations of a Kingdom to accomplish it: so it is here, the re∣stitution of the soul, to the possession of its right and dominion o∣ver the flesh, the casting out of that tyrannous and base usurper, the flesh, cannot be done, except all the man know it, feel it, and in a manner be pained with it. Now the nature of Christianity doth lay it self open to us in these two especially, in what it minds

and savours, and how it causeth to walk, life is known especially by affection and motion: A feeling, thinking, ••avouring power, is a li∣ving power, so a moving, walking power, is a living power, and these are here; the Christian is shortly described by his nature, he is one after the Spirit, not after the flesh, and by the proper characte∣ristical operations of that nature, first, minding or savouring the things of the Spirit, which comprehends his inward thoughts, affe∣ctions, intentions, and cogitations, all his inward senses are exerci∣sed about such objects, and then he is one walking after the Spirit, his motions are in a course of obedience, proceeding from that inward relish or taste, that he hath of the things of God. It is not with∣out very good reason, that the name of a Christian is thus exp••essed, one after the Spirit, that is his character, that expressed, his nature unto us; whether ye look to the original of Christianity, or the prime subject of it, or the chief end of it, it deserves to be called by this name. The original of it is very high, as high as that eter∣nal Spirit, as high as the God of the spirits of all flesh. Things are like their original, and some way participat of the nature of their causes; that which is born of the spirit, is spirit, Joh. 3.6. that which is born of God, who is a Spirit, must be spirit, 1 Joh. 5.1. How royal a descent is that, how doth it nobilitat a mans nature? Truly all other degrees of birth among men, are vain imaginary things, that hath no worth at all, but in the fancies of men, they put no real excellency in men. But this is only true nobility, this alone doth extract a man deface vulgi, out of the dregs of the mul∣titude. There is no intrinsick difference between bloods, or na∣tures, but what this make, this divine birth, this second birth; all other differences are but in opinion, this is reality; it puts the image of that blessed Spirit upon a man. Truly, such a creature is not begotten in the womb of any natural cause, of any humane per∣swasion▪ or intising words of mans wisdom, of any external mercy, or judgment; no instruction, no pe••swasion, no allurement, nor afright∣ment can make you Christians in the Spirit, till the Spirit blow when he pleaseth, and creat you again. It must come from above, that power that can set your hearts aright, and make them to look straight above.

Christ Jesus came down from Heaven into the earth, and took on our flesh, that so the Almighty Spirit might come down to trans∣form our spirits, and lift them up from the earth to the Heaven.

We cast the seed into the ground of mens hearts, (and alace, it gets entry but in few souls, it is scattered rather on the high-way side, and cannot reach into the arrable ground of the heart) but it can do nothing without the influence of Heaven, except the Spirit beget you again, by that immortal seed of the Word. Therefore we would cease our wondering, that all the means of Gods Word, and Works do not beget moe true Christians; I do rather wonder that any of Adams wretched posterity should be begotten again, and advanced to so high a dignity, to be born of the Spirit. O that Christians would mind their original, and wonder at it, and study to be like it! If you believe and consider, that your descent is from that uncreated Spirit, how powerful might that be to conform you more and more to him, and to transform more and more of your flesh, into spirit? There is nothing will raise up the spirits of the children of Princes more, then to know their royal birth and digni∣ty; how should the consideration of this make your spirits suitable to your state or fortunes, (as we use to say?) You would labour to raise them up to that hight of your original, and to walk worthy of that high calling. O that we could learn that instruction from it, which Paul gives, 1 Cor. 1.30, 31 But of him are ye in Christ, there∣fore let him that glorieth, glory in the Lord: Truly, a soul possessed with the meditation of this royal descent from God, could not pos∣sibly glory in these inglorious baser things, in which men glory, and could not contain or restrain glo••iation and boasting in him. The glory of many is their shame, because its their sin, of which they should be ashamed; but suppose that in which men glory, be not shame in it self, as the lawful things of this present world, yet cer∣tainly it is a great shame for a Christian to glory in them, or esteem the better of himself for them. If this were minded alwayes, that we are of God, born of God, what power do ye think temptations, or solistations to sin, would have over us? he that is born of God sin∣neth not, he keepeth himself, and the wicked one toucheth him not, 1 Ioh. 5.18, 19. Truly this consideration imprinted in the heart, would elevate us above all these baser perswasions of the flesh, this would make sin loathsome and despicable, as the greatest indignity we could do to our own natures; The strength and advantage of sin, is to make us forget what we are, whom we have relation un∣to, to drink us drunk with the puddle of the world, or then with our own jealousies and suspitions, that we may forget our birth

and state, and so be enticed to anything. If you would have, wherewith to beat back, all the fiery darts of the devil, take the shield of this faith, and perswasion, how would it silence temptations? Shall I who am a Ruler, flee, saith Nehemiah? Shall I who am born of the Spirit? shall I who am of God in Christ, abase my self to such un∣worthy and base things? Shall I dishonour my father, and disgrace my self?

Then Christianity its chief residence, its royal sent is in the spirit of a man, and so he he is one after the Spirit. Be ye re∣newed in the spirit of your minds, Eph. 4.23. As it is of a high de∣scent, so it must have the highest and most honourable lodging in all the Creation, that is, the spirit of a man, without this there is no room else fit for it, and suitable to it, in this lower world; My son give me thine heart, saith wisdom, Pro. 23.26. It cares for nothing be∣sides, if it get not the heart, the inmost Cabinet of the imperial City of this Isle of Man, for out of it are the issues of life, that flow into all the members. Do not think that grace will lodge one night in your out∣ward man, that you can put on Christianity upon your countenance or conversation without; except you admit it into your souls, it can have no suitable intertai••ment there alone, its of a spiritual nature, and it must have a spirit to abide in. Every thing is best preserved and entertained by things suitable to its nature; such do incorporat together, and inbosome one with ano∣ther, whereas things keep a greater distance with things different in nature; a ••••ame will die out among cold stones, without oylie matter. This heavenly fire that is descended into the world, can have nothing earthly to feed upon, it must die out, except it get into the immortal spirit, and then furnish (to speak so) perpetual nou∣rishment to it, till at length all the spirit be set on flame, and chan∣ged, as it were, into that heavenly substance, to mount up above, from whence it came. Do not think, my beloved, to superinduce true Religion upon your out-side, and within to be as rotten sepul∣••••••es;: You must either open your hearts to Christ, or else he will ••ot abide with you; such a noble guest will not stay in the suburbs of the City, if you take him not into the Palace, and truly the pa∣lace of our hearts is too unworthy for such a worthy guest, it hath been so defiled by sin; how vile is it? but if you would let him ••••ter, he would wash it, and cleanse it for himself.

Will you know then the character of a Christian? he is one much

within, he hath retired into his own spirit, to know how it goes with it, and he finds all so disordered and confused, all so unsetled, that he gets so much bu••iness to do at home, as he gets no leasure to come much abroad again. It is the misery of men, that they are wholly without, carried into external things only, and this is the very character of a beast, that it cannot reflect inwardly upon it self, but is wholly spent on things that are presented to the outward senses. There is nothing in which m••n are more assimilated to beasts, then this, that we do not speak in our selves, or return in to our own bosoms, but are wholly occupyed about the things that are without us, and thus it fares with us, as with the man that is busie in all other mens matters, and never thinks of his own, his estate must needs ruin all his affairs must be out of course. Truly while we are immer∣sed and drowned in external things, our souls are perishing, our inward estate is washing away, all our own affairs, that can only and proper∣ly be called ours, are disordered and jumbled. Therefore Christiani∣ty doth first of all recall the wandering and vain spririt of man in to it self, as that exhortation is, Psal. 4.9. to commune with his own heart, to make a diligent search of his own affairs, and, O! how doth he find all out of course, as a garden neglected, all overgrowen; as a house not inhabited, all dropping through; in a word, wholly rui∣nous, through intolerable negligence. It was the first turn of the Prodigal, to return to himself, he came to himself, Luke 15.17. Truly sin is not only an aversion from God, but it is an estrange∣ment from our selves, from our souls, from our own happiness, its •• madness that takes away the use of reason, and consideration of our own selves. But grace is a conversion, not only to God, but to our selves, it bringeth a man home to his heart, maketh him so∣ber again, who was beside himself; Hence that phrase, 1 King. 8.47. When they shall turn to their own hearts, and return: It is the most laborious vanity, or the vainest labour to compass heaven and earth, to be so busied abroad, to know other things, and then to know and consider nothing of that, which of all things most nearly con∣c••rns us, our selves what shall it profite a man, if he gain the whole world and lose his soul, for that is himself; And what shall it pro∣••••t, to know all, and not know his soul, to be every where, but where he ought to be. Well, a Christian is one called home from vain, impertinent diversions, one that is occupyed most about his soul and spirit, how to have all the disorders h•• ••••••ds in himself ord••rd, all

these distempers cured, all these defilements washed, this is the bu∣siness he is about in this world, to wash his heart from wickedness, Jer. 4.14. To cleanse even vain thoughts, and shut up from that ordinary repair, his own heart; he is about the inclosing it, to be a garden to the welbeloved, to b••ing forth sweet fruits; he is about the renewing of it, the adorning of it with the new man, against that day of our Bridegrooms appearing, and bringing him up to cele∣brate the marriage. Though he be in the flesh, yet he is most ta∣ken up with his Spirit, how to have it restored to that primitive beauty and excellency, the Image of God in it; how to be cloathed with humility, and to put on the ornament of a meek and quiet spirit, that, he accounts his beauty; how to rule his own spirit, that he ac∣counts only true fortitude, and thinks it a greater vassalage and vi∣ctory to overcome himself, then his enemy; and esteems it the noblest revenge, not to be like to other men that wrong him; he is occupyed about the highest gain and advantage, viz, to save his spi∣rit and soul, and accounts all loss, to this, to bring Jesus Christ into the heart; that is the jewel he digs for, and esteems all du••g, in comparison of it. If you be Christians after the Spirit, no doubt you are busied this way about your spirits: For others, they are busied about the flesh, to make provision for its lusts; and there needs no other mark to know them by. Alas! poor souls, that you have never yet adverted, that you have spirits, immortal be∣ings within you, which must survive this dust, this corruptible flesh; What will you do when you cannot have flesh to care for? when your spirits can have nothing to be carried forth into, but must eter∣ternally dwell within the bosome of an evil conscience, and be tor∣mented with that worm, the bitter remembrance of the neglect of your spirits, and utter estrangement from them, while you were in the body? then you must be confined within your own evil consci∣ences, and be imprisoned there for ever, because while yet there was time and season, you were alwayes abroad, and every where, but within your own hearts and consciences, and is not that a just recom∣pence.

Then again, as Christianity descends from the Father of spirits, into the spirit of a man, to lodge there for a while, it doth at length bring up the spirit of a man, and unites it to that eternal Spirit, and so, as the Original was high and divine, the end is high ••oo. It issues out of that fountain, and returns with the heart of

man, to imbosome it self in that ag••in. And truly, this is the great excellency of true Religion above, all these things you are busied about, that it elevats the spirit of a man to God, that it will never rest, till it have carried it above to the fountain-spirit. Our spirits are sparks, and chips, (to speak so with reverence) of that divine beeing, but now they are wholly immersed, and sunk into the flesh, and into the earth, by sin, till grace come down and re∣new them, and extract them out of that dung-hill, and purifie them, and then they are, as in a state of violence, alwise striving to mount upwards, till they be embodied, or rather inspirited (so to speak) in that Original spirit, till they be wholly united to their own element, the Divine Nature. You know Christs Pray∣er, Ioh 17. that they may be one, as we are one, I in them, and they in me, that they may may be made perfect in one, v. 22, 23. then spi∣rits have attained their perfection, then will they rest from their la∣bours, when they are one with him; this is the only Center of spi∣rits, in which they can rest immoveable. You find all the desires and affections of the Saints, are, as so many breathings upward, pantings after union with him, and longings to be intimatly present with the Lord; therefore, a Christian is one after the spirit, groan∣ing to be all spirit, to have the earthly house of this tabernacle dis∣solved, and to be cloathed upon with that house from heaven: He knows with Paul, that he is not at home, though he be at home in in the body, because the body is that which separats from the Lord, which partition wall, he would willingly have taken down, that his spirit might be at home, present with the Lord, 2 Cor. 6.1. &c. Who knoweth (saith Solomon) the spirit of a man that ascends up∣ward, and the spirit of the beast that goeth downward to the earth, Eccles. 3.21. Truly, the natural motion of mans spirit, should be to ascend upward to God who gave it: When this ••rail and broken Vessel of the body is dissolved into the Elements, the higher and purer nature that lodged within it, should flee upwards to Heaven; even as the spirit of the beasts, being but the prime and fi••er part of the body, not different in nature from the earth, naturally falls down to the earth with the body, and is dissolved into the Elements. But I think, the consideration of that woful disor∣der, that sin hath brought into the world, that all things in man are so degenerated, and become bruitish, both his affections, and his conversation, that carnal and sensual lusts, have the whole do∣minion

over men; I say, the serious and earnest view of this, might make a man suspect and call in question, whether or not there be any difference between men and beasts, whether or not there be any spirit in the one, of an higher nature then in the o∣ther. Truly, it would hal•• pe••swade, that there is no immortal spirit in man, else how could he be such a beast, all his time, ser∣ving diverse lusts. Can it be possible, might one think, that there is any spirit in men, that can ascend to heaven, when there is no mo∣tion thither, to be observed among men? I beseech you, consider this, the spirit must either ascend or descend, when it goes out of the body, as now in affection and endeavour it ascends or descends while it is in the body; there is an indispensible connexion be∣tween these, what way soever the spirit aims, at which way soever it turns and direct its flight, thither it shall be constrained to go eternally. Do you think, my Beloved, while you are in the body, to bow down your selves to the Earth, to descend unto the service of the flesh all your time, never once seriously to rise up in the consideration of eternity, or lift up your heads above temporal and earthly things, and yet in the close to ascend unto Heaven? No, no, do not deceive your selves, you must go forward, this life and eternity makes one straight line, either of ascent or descent, of happines•• or misery, and since you have bowed down alwayes, while in the body, there is no rising up after it, forward you must go, and that is downward to that element, which you transform∣ed your spirits into, that is the earth, or below the earth, to hell, your spirits hath most affinity with these, and down they must go, ••s •• sto••e to the earth. But if you would desire to have your spirits ascending up to heaven, when they are let out of this prison, the body, take heed which way they turn, bend, and strive, while here in the body: If your struglings be to be upward at God, if you have discovered, that blessedness is in him, and if this be the predominant of your spirit, that carries it upward in desires and endeavours; and turns it off the base study of satisfying the flesh, and the base love of the world, if thy soul be mounting alost, on these wings of holy desires of a better life, then can be found in any thing below, certainly the motion of thy spirit will be in •• straight line upward; when thou leaves thy dust to the earth, An∣••els waits to carry that spirit to that bosom•• of Christ, where it

longed and liked most to be; but devils do attend the souls of most part of men, to thrust them down below the earth, because they did still bend down to the earth.

SERMON XVII.

Rom. 8.5.

For they that are after the flesh, do mind the things of the flesh, &c.

THough sin hath taken up the principal and inmost Cabinet of the heart of man, though it hath fixed its Imperial Throne in the spirit of man, and makes use of all the powers and fa∣culties in the soul to accomplish its accursed desires, and fulfill its bo••ndless lusts, yet it is not without good reason, expressed in Scripture ordinarily under the name of flesh, and a body of death, and men dead in sins, are said to be yet in the ••lesh. The reason is, part∣ly because this was the rise of mans first ruine, or the chiefest in∣gredient in his first sin, his hearkning to the suggestions of his flesh, against the clear light and knowledge of his spirit. The Apple was beautiful to look on, and sweet to the taste, and this eng••ged man: thus the voluntary debasement and subjection of the spirit, (which was breathed in of God,) unto the service of that dust which God had appointed to serve it, hath turned into a necessary slavery, so that the flesh being put in the Throne, cannot be cast out; and this is the righteous judgment of God upon man, that he that would not serve so good and so high a Lord, should be made a drudge and slave to the very dregs of the Creation. Partly again, because the flesh hath in it the seeds of the most part of these evil fruits which abound in the world; the most part of our corruptions have either their rise or their increase from the flesh; the most part of the evils of men are either conceived in the flesh, or brought forth by it, by the ministry and help of our degenerat spirits. And truly this is it that makes our returning to God so hard and difficult a work, because we are in the flesh, which is like stubble, disposed to conceive flame upon any sparkle of a temptation; there are so

many dispositions and inclinations in the body since our fall, that are as powerful to carry us to excess and inordinatness in affection or conversation, as the natural instincts of beasts do d••ive them on to their own proper operations. You know, the flesh is oft••n times the greatest impediment that the spirit hath, because of its lum∣pishness, and earthly q••ality; how willing would the spirit be, how nimble and active in the wayes of obedience, if it were not ••etar∣ded, dulled, and clogged with the heavy lump of our flesh? The spirit indeed is willing, but the flesh is weak, saith Christ, Matth. 26.41. Truly I think the great re••issness, negligence, weaknes••, faint∣ing of Christians in their race of Christianity, ariseth ordinarily from this weight that is carried about with them, that is must be some extraordinary impulse of a higher spirit, to drive us on with∣out wearying. And because of this indisposition of the flesh, we are not able to bear much of Gods presence in this life, (it would certainly confound mortality, if so much were let out of it as is in Heaven) no more then a weak e••e can endure to behold the Sun in its brightness. An•• then the flesh, as it is the greatest retard∣ment in good, it is the greatest incitement to evil, it is a bosome-enemy, that betrays us to Satan, it is near us, and connatural to us, and this is the great advantage Satan hath of a Christian, he hath a f••iend within every Christian, that betrays him often: You know the most part of temptation•• from without, could have no such force or strength against us, if there were not some predispo∣sition in the flesh, some seeds of that evill within, if they were not presented with some suitableness to our senses, and they being once engaged on Satans side, they easily draw the whole man with them, under a false colour and pretence of friendship; therefore they are said to war against the soul, 1 Pet. 2.11. And they are said easily to beset us, Heb. 12.1. Truly it is no wonder that the enemy storm our City, when the out-works, yea, the very Ports of the City are possessed by traitors; no wonder Satan approach near the walls, with hi•• temptations, when our senses, our fleshly part, is so apt to receive him, and ready to entertain all objects, without difference, that a••e suitable to affect them.

You see then how much power the flesh hath in man, so that it is no wonder that every ••atural man hath this denomination, one af∣ter the flesh, one carnal, from the predomining part, though the worst part. Every man by nature, till a higher birth come, may

be called all flesh, all fashioned and composed of the flesh, and after the flesh, even his spirit and mind fleshly and earthly, sunk into the flesh, and transformed into a bruitish quality or nature. Now the great purpose of the Gospel is, to bring alongs a deliverer unto your spirits, for the releasing and unsettering of them from the chains of fleshly lusts. This is the very work of Christianity, to give li∣berty to the captive souls of men, and the opening of the prison to them that are bound, Isai. 63.1. The souls o•• men are chained with their own fleshly ••usts, and if at any time they can break these gros∣ser chains, a•• ••ome ••iner spirits have escaped out of the vilest dun∣geon of the flesh, and cast off these heavier chains that bind the most part o•• men; yet wholly escape they cannot: There be high∣er and lower rooms of this prison, there are some more gross, some more sub••••le c••••ds and bands of the flesh; and whatsoever it be that holds a man bound, or in whatsoever house he be imprisoned, its not muc•• matter, since really he is bound, and his liberty re∣strained. If a C••ain of Gold bind as fast as a Chain of Iron, there is no ••eal difference, except that mocke••y is added unto it, when a man is detained in a Golden Prison, with Golden Chains. Though some men, I say, escape the grosser pollutions of the flesh, yet they are ••ettered within some narrow, scant, and but imaginary good things, they cannot go without the compass of those; every man is confined by nature within the circle of his own narrow bosome, or if he expatiat into the field of the world; yet how narrow, how limited are all created objects, for the infinit desires of the soul, whether it tend to the enjoyment of other creatures, or to the possession of some imaginary excellency in a mans self, how strait∣ned are they? how imprisoned in all that compass? There is no true liberty can be found there. Though some, may be, disingaged from baser lusts, and the common vain imployments of men, yet far they cannot go, they do but ingage more with themselves, the love and estimation of themselves, without that compass they can∣not possibly go, whether from another principle, or to another end; and, O! how little bound•• is within any created breast for the im∣mortal spirit, that is so vast and expatiating in its desires, to dwell in?

But here is the perfect redemption that is in Jesus Christ, when he comes into the soul, he un••etters and releases it, not only of the grosser lusts of the flesh, but even of th••se subtile invisible

bands of self-love, self-seeking, of all scant, narrow, and particu∣lar objects, and sets it at liberty, to expatiat in that universal good, the infinite fulness of God, and grace which is in Christ Je∣sus: And hence a Christian is called one after the Spirit, that is, whose spirit is rid and delivered from that natural bondage and slavery to the creatures, and is espoused, at least in affection and endeavour, to the all-sufficient and self-sufficient God.

We told you that this new nature of a Christian shews it self in affection and motion, in minding and walking; both are signs of life, and the proper actions of it. As the natural man is easily known by what he minds and savours, and what way he walks, so is the spiritual man: Minding, or savouring, comprehend••, no doubt, all the inward acts of the soul, all the imaginations, cogitations, thoughts, affections, desires and purposes of the soul: to expresse it shortly, there is a concurrence of these two, cogitation and af∣fection; the understanding and the will in this business. The natu∣ral man knoweth not the things of the Spirit, so he cannot taste or relish them, since he doth not know them, 1 Cor. 2.14. How can they believe on him whom they have not heard? but far mo••e, how can men love and desire that which they do not know? Though it be hard to convince some that they know not God, nor the things of the Spirit, because they have some form of knowledge, and seem to understand, and can discourse in Religion; yet I wonder that the most part of men, whose ignorance is written in their fore∣head, with such palpable characters, should have so much difficulty to take with this challenge. I am sure, many that perswade them∣selves of Heaven, are yet shut up in that dungeon of natural blind∣ness, and da••kness of mind, and that so gross and thick darkness, that it is not possible to make them conceive any notion of spiritu∣al things; the common twilight of nature is almost exinguished, and little or nothing increased by their education in the visible Church. How can you prize and ••steem Jesus Christ, of whom you know nothing but the bare name? How can you favour Heaven, when you have never admitted one serious thought of the life to come? O that ye could be perswaded that the grace of God is inconsistent with such gross ignorance, as is the generality of you; truly grace is a light shining in the soul, that opens the eyes to see that light that surrounds us in the Gospel. But will you consider, beloved, how ready you are to receive other things of no moment,

how your memories can retain them, and your understandings re∣ceive other purposes very perplexed and laborious, but for the knowledge of your sin and misery, or of that blessed remedy shewed in the Gospel, we cannot make you capable of a few questions about them; and if you learn the words by heart, (as ye use to speak) yet al••ce, the matter and thing it sel••, is not in the heart or mind, you have nothing but words, as appears; if we ask about that same ma••ter in other words and terms, it is as dark and new to you, as if you had never heard it. I beseech you consider, if you do not then mind the things of the flesh most, when you are not only most capable to know these things that concern this life, but most ready to entertain such thoughts. You have no difficulty to mind the world whole weeks and years, but you can never find leasure or time to mind the li••e to come, and yet vainly you say, you mind it alwayes. I beseech you, how do you mind God, and the things o•• God, when if ye will but recollect your thoughts, and gather the sum of them, you will not find one serious advised thought of him or his matters in a whole week? I profess, I wonder how so ma∣ny can inforce upon themselves a perswasion that God is alwayes in their heart, I think it is the hight of delusion; I am sure he is not in one of ten thousand thoughts, that travel, walk, lodge and dwell in the souls, of men, and yet they will needs bear upon themselves that they alwayes mind him. I am sure most of you cannot say that ever you shut the doors of your hearts upon other vain objects, that you might retire to secret meditation on God, or conference with him; and I am as sure that many men have God o••tner in their mouths, by oaths and blasphemies, and irreverent speaking, and taking his holy Name in vain, then in their minds, prayers, or praises, or any holy meditations of him: Are you not as unwilling to fix your minds upon any sad solemn thoughts of Gods Justice, of hell, of heaven, of sin or misery, of death, as boys whose heads are ••ull of play, are loath to go to their books. Doth not your practice in this speak, with these wicked men, Iob. 21.14. Depart from us, we desire not the knowledge of the Almighty. How constrained are all your thought•• of Religion? they are intertained as these whom you would not desire to come again. But how inconstrained, how free are all other thoughts? our minds can roave whole days about vanity, about fancies, dreams, no∣things; but you n••ither like to admit nor retain the knowledge of God in your mind, Rom. 1.28. Do you not intertain any s••rious weigh∣ty

thoughts of Religion, that by occasion may enter, as fire-brand••, as hot coals in your bosome? how glad are you to get any diver∣sion to other things? how willing to shun them, or cast them out? but if it be any temporal thing, any thing relating to this flesh, your thoughts come freely off, are steady and fixed as long as you please, your minds can travel through all the ends of the earth to bring in some fancy of gain or advantage, or to steal by precious time, and that without wearying. Now all these thing•• considered, my beloved, are you not carnal? I speak to the most of you, are you not these who are born of the flesh, since you mind nothing se∣riously, resolutely, constantly, and willingly, but the things of the flesh, and the things of this life? O! it is no light matter to be born of the flesh, if you continue so, you are ordained for corrup∣tion, for death; to be carnally minded is death, vers. 6. of this Chap.

But I am perswaded better things of some of you, that the true light of God hath shined into your hearts, and revealed more ex∣cellent things unto you, then these perishing fleshly things: Hea∣venly, substantiall, and eternal things in the Gospel, which you ac∣count only worthy of the fixed and continued meditation of your spirits. I am sure you perceive another beauty and excellency in these things, then the world doth, because the Spirit hath reveal∣ed them unto you. It is true that your minds are yet much dark∣ned in the apprehension of spiritual things, they are not so willing to receive them, nor so ready to retain them; as you desire, they are very unsetled and unstudy in the meditations of spiritual things, and there are innumerable thoughts of other things that pass through your hearts, like common Inn••, uncontrolled, at their pleasure; all this is true, but I am sure it is the grief of your souls that your hearts are not so fixed and stablished, as the excellency of these spiritual things require: I know it will be the aim and real indeavour of any spi∣ritual heart, to be shutting up all the entries and doors of the mind, that vain thoughts enter not, yet enter they will, there are so many porches to enter in at, and our narrow spirits cannot watch at all, every sense will let in objects, and imagination it self will be active in ••raming them, and presenting them; but yet the in∣deavour of a Christian will be, not to let them lodge long within, Ier. 4.14. If they come in unawars, he will labour to make a di∣version to a ••etter purpose, and so still it holds good, that the

current and course of a Christians thoughts and cogitations ar•• upon the things of the Spirit, how to get his own h••art washed and clean∣sed, how to be more holy and conformed to Christ, how to be at peace with God, and keep that peace unbroken, how to walk in obedience to God, and in duty towa••ds men, how to forsake him∣self, and withall, to deny himself in all the••e; I ••ay, his most seri∣ous and solemn thoughts are about these things, his resolved and advised thoughts run most on t••is st••ain, though it be true, that whether he will or not, other vain and impertinent, or not con∣cerning thoughts, will passe more lightly, and too frequently through his heart.

The other thing in which this spiritual life doth appear, is, the current of the affections, or that relish and taste of the sweetness of the things of the Spirit, flowing from the apprehension of them in the mind. When the light i•• discovered indeed, (and O! it is a pleasant thing for the eye to behold it, as Solomon speaks) then the spirit hath found an object suitable to its nature, and so it re∣lisheth and delighteth in it: Therefore the word is not simple minding, or thinking, but savouring, thinking with affection upon them, tasting and seeding upon the knowledge o•• them; it is a minding of them with ca••e and delight, with ea••nestness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, O taste and see how good the Lord is, Psal. 34.8. Some things cannot be indeed known but by some sense, you cannot make a blind man apprehend what light is, till he see it, a dea•• man cannot form a notion of sounds in his mind, except he once heard them, neither can a man understand the sweetnesse of honey, but by tasting it. Truly spiritual things are of that nature, there is some hidden ver∣tue and excellency in them, which is not obvious to every man that hath bare knowledge of the letter, there is a spirit and life in them, that cannot be transmitted into your ears with the sound of words, or infused into ink and paper; its only the inspiration of the Almighty can inspire this sensible preception, and ••eall taste of spi••itual things; some powders do not smell till they be beaten, truly till these truths be well powdered and beaten small by meditation, they cannot smell so fragrantly to the spirit: As meats do not nourish till they be chewed and digested, so spiritual things do not relish to a soul, nor can they truly feed the soul, till they be chewed and digested into the heart, by serious and earnest consideration; this is that which makes these same truths to be someway, not the

same; these very principles of Religion received and confessed by all, to be lively in one, and dead in another; it is the living conside••ati∣on of living truth, the application of truth to the heart, that makes it lively in one, whereas others keep it only besid•• them in a cor∣ner of their minds, or in a book, in the corner of one hou••e; the same meat is laid to you all, the most part look on it, others con∣templat it, and exercise only their understandings abo••t it, but there are some who taste it, and find sweetne•••• in it, who digest it by meditation and solemn a vocation of their hearts from the things of the world, and therefore some are fed, some are starved.

Need we to enlarge much upon this subject? Is it not too too palpable that many who fill up our Churches, are in the flesh, be∣cause they do mind and savour only the things of the flesh, and not of the spirit? Will you seriously search your hearts, ask what re∣lishes most with them? Can you say, that it is the Kingdom of God, or the righteousness thereof? Or, is not rather these other things of food and raiment, and suchlike, that have no extent be∣yond this narrow span of time? I am perswaded the hearts of many taste no sweetness in Religion, else they would fix more upon it, and pursue it more earnestly. Are not the things of another world, the great things of the Gospel, counted all strange things, Hos. 8.12. As thing•• that you have not much to do with? Do you not let the Officers of Jesus Christ, all the sweet invitations of the Gospel, passe by, as strangers, and as if ye were unconcerned in them? What taste have they more then the white of an egg? How unsavoury a discourse or thought to a carnall heart is it, to speak of subduing the lusts of the flesh, of dying to the world, of the world to come? Who findeth their hearts inwardly stirred, upon the proposal of Jesus Christ? But if any matter of petty gain were proffe••ed, O! how would men listen with both their ears? How beautiful in the eyes of the covetous mind is any gain and advan∣tage, the sound of money is sweeter to him then this blessed sound of peace and salvation? How sweet is pleasure to the voluptuous? What suitablenesse and conveniency is apprehended in these perish∣ing things? but how little moment or weight is conceived and believed to be in things eternal? O how substantial do things vi∣sible seem to men, and how triffling do other things invisible ap∣pear? But for you whose eyes are opened, to you Christ is precious, to you the things of the Spirit are beautiful, and all your grief is,

that you cannot affect them according to their worth, or love them according to their beauty. I say, some there are, who do see a substance and subsistance only in things not seen, Heb. 11.1. And for things that are seen and visible in this world, they do ac∣count them shadows only in comparison of things invisible. The world apprehend no realities, but in what they see, but a Christian apprehends no solide reality in that he sees, but only in that he sees not, and therefore, as in his judgment he looks upon the one as a shadow, the other as a substance, so he labours to proportion and conform his affection to a suitable intertainment of them; to give a shadow or show of affection to the things of this life, but the marrow and substance of his heart to the things invisible of another life: Thus the Apostle, 1 Cor. 7.29. &c. Rejoycing, as if we re∣joyced not, enjoying, as if we possessed not, using, as if we used not, half acts for half objects, if we give our whole spirits, the strength of our souls and minds to them, we are as foolish as he that strikes with all his strength at the air, or a feather; there is no solidity or reality in these things, able to bottom much estimation or affecti∣on, only mind them, and use them as in the by, as in passing through towards your Countrey.

SERMON XVIII.

Rom. 8.5, 6.

For they that are after the flesh, do mind, &c. For to be carnally minded, is death: but to be spiritually min∣minded, is life and peace.

THere are many differences among men in this world, that as to outward appea••ance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and con∣tention there ••s among men, how to be extracted out of the dregs of the multitude, and set a little higher in dignity and degree then

they; how do men affect to be honourable above the base? how do they seek to be rich, and hate poverty? These differences of poor and rich, high and low, noble and ignoble, learned and unlear∣ned; the thoughts of men are wholly taken up with: But there is one great difference, that is most in Gods eye, and is both sub∣stantial and eternal, and so infinitely surpasseth all these d••ffe••ences that the minds of men most run out upon; and it is he••e, the great difference between flesh and spirit, and them that are after the flesh, and them that are after the sp••rit. This is of all other, most considerable, because widest, and durablest. I say, it is the widest of all, for all other•• put no great difference between men, as men, they do reach the peculia•• excellency of a man, that is, the true and proper good of his spiritual and immortal part; they are such as befalls alike, to good and bad, and so cannot have either much good, or much evil in them. I have seen folly set in great dignity, and Princes walking on foot, Eccle••. 10.6, 7. Then cer∣tainly, such titles of honour and dignity, such places of eminency, erected above the multitude, have little or nothing worth the spirit of a man in them, seeing a fool, a wicked man, is as capable of them, as a wise man, or a man of a princely spirit; and ••o of all others, they do not elevat a man, as a man, above others. A poor, unlearned, mean man, may have more real excellency in him, then a rich, learned, and great person: But thi•• draws a sub∣stantial and vast difference indeed, such as is between flesh and spirit, such as is between men and beasts. You know what p••eheminency, a man hath over a beast, there is no such wide distance among the s••ns of men, as between the lowest and meanest man, and the chief∣est beast; There is a spirit in man, saith, Elihu, Job. 32.8. An immortal, eternal substance, of a far higher nature and compre∣hension. You know what excellency is in the spirit beyond the flesh, such as is in heaven beyond the earth, for the one is breath∣ed from Heaven, and the other is taken out of the dust of the earth; the one is corruptible, yea corruption it self, the other incorruptible. How swi••t and nimble are the motions of the Spi∣rit, from the one end of Heaven to the other? How can it com∣passe the earth in a moment? Do but look, and see what a hudge difference is between a beautiful living body, and the same when its a dead carcass, rotten and corrupted? It is the spirit dwelling within, that makes the odds, that makes it active, beautiful, and

comely; but in the removal of the spirit, it becometh a piece of the most defiled, and loathsome dust in the world.

Now, I say, such a vast and wide difference there is between a true Christian, and a natural man, even taking him in with all his common indowments and excellencies; the one is a man, the other a beast, the one is after the flesh, the other after the spirit. It is the ordinary compellation of the Holy Ghost, man being in ho∣nour, and understanding not, is like the beasts that perish, Psal. 49.20. and Psal. 94.8. Vnderstand ye bruitish among the people, &c. and Psal. 92.6. The bruitish man understands not this: And Eccles. 3.18. That they themselves may know that they are but beasts. Therefore you find the Lord often turning to beasts, to insensible creatures, thereby to reprove the folly and madness of men, Isa. 1.2. and Ier. 8.7. Man hath two parts in him, by which he hath affinity to the two m••st distant natures, he stands in the midle, between Angels and beasts; in his spirit he riseth up to an Angelick dignity, and in his body he fall•• down to a bruitish condition. Now which of these hath the preheminency, that he is? If the spirit be indeed elevat∣ed above all sensual and earthly things, to the life of Angels, that is, to communion with God, then a man is one after the Spirit, an Angel incarnat, an Angel dwelling in flesh; but if his spirit throw it self down to the service of the f••esh, minding and favouring only things sensual and visible, then indeed a man puts off humani∣ty, and hath associated himself to beasts, to be as one of them. And indeed, a man made thus like a beast, is worse then a beast, because he ought to be far better: it is no disparagement to a beast to mind only the flesh, but it is greatest abasement of a man, that which draws him down from that higher station God had set him into, to the lowest station, that of beasts; and truly a Nebu••hadnezzar among beasts, is the greatest beast of all, far more bruitish then any beast. Now such is every man by nature, that which is born of the flesh, is flesh, even man, as he comes out of the womb, is degenerated, and fallen down into this bruitish estate, to mind, to savour, to relish nothing, but what relates to this flesh∣ly or temporal being. The utmost sphear, and comprehension of man, is now of no larger extent then this visible world, and this present life: He is blind, and seeth not far off, 2 Pet. 1.9. Truly, such is every man by nature; whereas the proper native sphear of the spirits motion, and comprehension, is as large, as its endurance,

that is, as long as eternity, and as broad as to reach the infinitness of God, the God of all spirits, now through the slavery and bon∣dage of mens spirits, to their flesh, its contracted into as narrow bounds, as this poor life in the flesh; he that ought to look be∣yond time, as far as eternity, and hath an immortal spi••it given ••or that end, he is now half blind; the eye of the mind is so over-clouded with lusts and passions, that it cannot see far off, not so far as to the morrow after death, not so far as to the entry of eterni∣ty. And truly, if you compare the context, you will find, that whosoever doth not give all diligence to add to faith, vertue, to ver∣tue, knowledge, to knowledge, temperance, to temperance, patience, and to patience, godliness, &c. He that is not exercised and im∣ployed about this study, how to adorn his spirit with these graces, how to have a victory over himself and the world, and in respect of these, accounts all things, beside, indifferent, such a man is blind, and seeth not far off; he hath not gotten the sight of eternity, he hath not taken up that everlasting endurance, else he could not spend his time upon the provision for the lusts of the flesh, but he behoved to lay such a good foundation for the time to come, as is here mentioned: If he saw afar off, he could not but make acquaintance with those courtiers of Heaven, which will minister an entrance in∣to that everlasting Kingdom. But truly, while this is not your study, you have no purpose for Heaven, you see nothing but what is just before your eye, and almost toucheth it, and so you savour and mind only what you see.

Is not this then a wide difference between the children of this world, and the children of God? Is it not very substantial, all o∣thers are circumstantial in respect of this, this only puts a real dif∣ference in that which is best in men, viz. their spirits? The excel∣lency of nature, is known by their affections and motions, so are these here; the spiritual man savours spiritual things, the carnal man carnal things; every thing symphathizes with that which is like it self, and is ready to incorporat into it: things are nou••ished and preserved by things like themselves. You see the Swine embraces the dung-hill, that stink is only savoury smell to them, because its suitable to their nature; but a man hath a more excellent taste and smell, and he savours finer and sweeter things: Truly it cannot choose, but that it must be a nature more swinish, or bruitish then •• swine, that can relish and savour such filthy abominable works

of the flesh, as abound amongst some of you. The works of the flesh are manifest, Gal. 5.19. and indeed they are manifest upon you, act∣ed in the very day time, out-facing the very light of the Gospel▪ you may read them, and see if they be not too manifest in you. Now, what a base nature, what abominable and bruitish spirits must possesse men, that they apprehend a sweetnesse and fragrancy in the••e cor∣rupt and stinking works of the old man? O how base a scent is it, to smell and savour nothing but this present world, and satisfaction to your senses? Truly your scent and smell, your relish and taste, argues your base degenerat and bruitish natures; that you are on the worst side of this division, after the flesh. But alace, it is not possible to perswade you that there is no swee••ness••, no fragrancy, nothing but corruption and rottennesse, such as comes out of Se∣pulchres opened, in all these wo••ks of the flesh, till once a new spirit be put in you, and your natures changed; no more then you can by eloquence, perswade a sick man, who••e pallat is possessed with a vitiated bitter humour, that such things as are suitable to his vitiat∣ed taste, are indeed bitter, or make a swine to believe that the dung∣hill is stinking and unpleasant. Truly it is as impossible to make the multitude of men to apprehend, to relish or savour any bitterness or loathsomnesse in the wayes and courses they ••ollow, or any sweet∣ness and fragrancy in the wayes of Godlinesse, till once your tastes be rectified, your spirits be transformed and renewed.

And indeed, when once the spirit is renewed, and dispossessed of that malignant humour of corruption, and fleshly affection, that did present all things, contrary to what they are, then it is like a healthful and wholsome pallat, that tastes all things as they are, and finds bitter bitter, and sweet sweet; or like a sound eye, that beholds things just as they are, both in colour, quantity, and di∣stance: Then the soul savours the sweet smell of the fruits of the Spirit, vers. 22. Love, joy, peace, long-suffering, meekness, tempe∣rance, &c. these are fragrant and sweet to the soul, and as a sweet perfume, both to the person that hath them, and to others round about him, and to God also; these cast a savour, that allures a soul to seek them, and being possessed of them, they cast a sweet smell abroad to all that are round about, and even as high as Heaven, a soul that hath these planted in it, and growing out of it, is as a garden inclosed, to God. These fruits are both pleasant, and sweet to the soul that eats them, and as the pleasantness of the apple, al∣lured

man to taste it, and sin, so the beauty and sweetnesse of these fruits of the Spirit, draws the spirit of a man after them, he hath found the savour, and seen the beauty, and this allures him to taste them, and then he invites the welbeloved to come, and taste also, to eat of these fruits with him. We might instance this in many things, a Christian relishes more sweetnesse in temperance, in beat∣ing down his body, and bringing it into subjection, in abstaining from fleshly lusts, then a carnal man tastes in the most exq••isite plea∣sures that the world can afford. A Christian he savours a sweet∣nesse in meeknesse, and long-suffering, he ••ath more delight in for∣giving, and forbearing, and praying for them that wrong him, then a natural man hath in the accomplishing of the most greedy desires of revenge. O what beauty hath gentlenesse, goodnesse, and pati∣ence, in his eye? what sweetness is in the love of God to his taste? How ravishing is the joy of the Holy Ghost? How contenting is that peace that passeth understanding? These are things of the Spirit, that he minds and savours. Know, Christians, that it is to this ye are called, to mind these things most, and to seek them most; beware lest the deceitfulness of sin intise you, through the treache∣rous and deceitful lusts that are yet living in your members: If you indeed mind these things, and out of the apprehension of the beau∣ty, and savour of the sweetnesse, and smell of the fragrancy of them, would be content to quite all your corrupt lusts, for to be posses∣sed with them, then you are on that blessed and happy side of this great and fundamental division of men; you have indeed the privi∣ledge of all others who are not renewed, what ever be your condi∣tion in the world, you are of the Spirit; and this is better then to be rich, wise, great, and honourable: God hath not given you such things as the world go mad after, but envy them not, he hath given you better things, more real and substantial things, that makes you far better, and more excellent.

But then, this difference, as it is the widest, so it is the durablest; as it is substantial here, so it is perpetual hereafter. When all the other differences between men shall be abolished, this alone shall re∣main; and therefore you have it in the next vers. to be carnally minded is death, but to be spiritually minded is life and peace. This division that is begun here, shall g••ow wider fo•• all ete••nity; there shall be a greater difference after this life, and a more sensible sepa∣ration: Death and life, eternal death, and ete••nal life, are the two

sides of this diffe••ence, as it shall shortly be stated. When all other degrees, and distances of men, sha••l be blotted out, and buried in eternal oblivion, there shall no ves••••ge or ma••k remain, of either wisdom, or riches, or honour, o•• such like, but al•• mankind shall be, as to these outward things, levelled and equalized; this one unseen and neglected difference in the world, sha••l appear and shine, in that day when the Lord maketh up his jewels, then he will discern between the righteous and the wicked, between him that feareth God, and him that feareth him not, Mal. 3.18 The carnal, and spiritual man, have opposite affections and motions; the spirit of the one is on a journey or walk upward, after the Spirit, and the spirit of the other is on a walk downward, towards the flesh; and the further they go, the further distant they are: the one shall be taken up, to the company of the spirits of just men made per••ect, and to the fel∣lowship of Angels, the other shall be thrown down into the fellow∣ship and society of Devils: and truly it is no wonder it ••all so low, for all its motions in the body was downward, to the fulfilling of the lusts of the flesh. Thus, you see the difference will grow wider, and more sensible, then it is yet, between the godly and ungodly; in this world it doth not so evidently appear, as it will do a••ter∣ward. As two men, that leave one another, and have their faces on contrary ai••ts, at the beginning the distance and difference is not so great, and so sensible; but wait a little, and the further they go, the further they are distant, and the wider their separation is▪ Even so, when a Christian begins to break off his way, from the common cour••e of the world, it doth not appear to be so different from it, as to convince himself and others; but i•• his face be to∣wards Ierusalem above, and his heart thitherward, certainly he will be daily moving further from the world, till the distance be sensible both to himself and others; he will be more and more transfor∣med, and renewed, till at length all be changed. No wonder then, that these two cannot meet together in the end of their course, whose course was so opposite: Though wicked men will desire to die the death of the righteous, yet it is no more possible they can meet in the end, then Hell and Heaven can reconcile together, be∣cause they walk to two contra••y points.

SERMON XIX.

Rom. 8.6.

For to be carnally minded, is death: but to be spiritually minded, is life and peace.

IT is true, this time is short, and so short, that scarce can simi∣litudes or comparisons be had to shadow it out unto us; its a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and the••e••ore it is not in it self very considerable, yet in another respect, it is of all things the m••st precious, and worthy of the deepest attention, and most serious consideration; and that is, because it is linked unto eternity, there is an indissolvable knot between them, that no power or art can break or loose. The beginning of eternity, is continuedly united to the end of time; and you know all, the infinit extension o•• eter∣nity is uniform, it admits of no change in it, from better to worse, or worse to better; and therefore the beginning of our eter∣nity, whether it be happiness or misery, is but one perpetuated and eternized moment, so to speak. Seing then we are into the body, and sent unto the world for this end, that we may passe through into an unchangeable eternal estate: Truly, of all things it is most concerning and weighty, what way we choose to this jour∣neys end; seing the time is short, in which we have to walk, and it is uncertain too, we ought, as the Apostle Peter speaks, give all dili∣gence; as long as the day remains, we should drive the harder, lest that eternal night overtake us. The shortness and uncertainty of time, should constrain us to take the present opportunity, and not to let it slip over as we do, seing it is not at all in our hand, either what is past, or what is to come; the one cannot be recal∣led, the other is not in our power, to call and bring forward, there∣fore the present moment that God hath given us, should be catch∣ed hold on, and redeemed, as the Apostle speaks, Eph. 5.16. We should buy it at the dearest rate of pains, and expenses, from all those vain, impertinent, and trifling diversions, that take it up,

that we may imploy it as it becomes, suitable to eternity that is posting on. And then as the shortness of it makes it the more pre∣cious and considerable, in regard of the end of it, eternity: as the scantnesse of a thing increases the rate of it, so that same considera∣tion should make all worldly things, that are confined either in their being, or use, within it, to be incosiderable, as Paul, 1 Cor. 7.29, 30, 31. shews, seing the time is short, it remaineth, that we should rejoice, as not rejoicing; weep, as not weeping; buy, as if we possessed not; use the world, as not abusing it: Seing all its worth is to be esteemed from the end of it, eternity, never ending; then certainly whatsover in time doth not reach that end, and hath no connexion with it, we should give it but such intertainment, as a passing bird, that is pleasant to the eye, gets of a beholder, while it is in its flight: the shortness of the day should make us double our diligence, and put on the harder in our walk or race, that so we may come in time to our place of rest; and that same should make the passenger give an overly and passing look to all things that are by the way, and which he must of necessity leave behind him. Seing these things then are so important, let us draw our hearts together to consider what the Lord speaks to us in this word, for in it you have two wayes, and two ends, opposite and contrary wayes and walks, and as contrary ends; the wayes are walking after the flesh, and walking after the Spirit; the ends to which they lead, are death and life. We spoke something of the wayes, and the wide difference that is between them, what excellency is in the one beyond the other; but truly it is hard to perswade you to take off your accu∣stomed wayes and walks, because your inward sense, and the incli∣nation of your hearts is wholly perverted and corrupted by nature. You know the moving faculty is subordinat in its operations, unto the knowing, feeling, and apprehending-faculties: The locomotive power is given for a subsidiary and help to the apprehensive and ap∣petitive powers, because things are convenient and disconvenient, good or evil, to the nature of the living creature, are without it; and it could not by meer knowledge, or desire, or hatred of things, either come in possession of them, or eschew them, therefore God hath given them a faculty of moving themselves to the prosecuti∣on and attainment of any apprehended good, or to the eschewing and aversion from any conceived evil. Thus when beasts savour or smell that food which is fit for them, their appetite stirs them up

to motion 〈◊〉〈◊〉 it, to obtain it: Now, I say, if this inward sense be ••orrup••••d, th••n things that are destructive will be conceived good, because they are suitable to that corrupt humor or quality that pos∣sessed the senses, and thus all the motion and walk will be disorde∣red. The truth is, my beloved, our spirits and minds are infect∣ed with a poysonable humour, fleshly passions and lusts are predo∣minant naturally; and as in them that are in a feaver, their organ being distempered with a bitten unsavoury humour, the pleasantest things seems unsavoury, because not suitable to that predominant humour; even so it is wi••h you by nature. That which puts all upon motion, is out of course, since the fi••st distemper of m••n; your spirits and minds are fleshly and carnal, they have a strong and deep impression of all the lusts that are in the body, and are accor∣dingly affected; and therefore you cannot fitly judge what is good or evil for you, but as these, Isai. 5.20. You m••st call evil good, and good evil, bitter sweet, and sweet bitter, because you are already prepossessed thus. And therefore the wayes of the flesh, those paths that lead to destruction, you cannot but look on them as plea••ant, because they suit and please your corrupted sense or spirit; and so this disordered savour or smell of some fragrant perfume in the ways of the flesh, puts you upon walking in these wayes; and being thus possessed and ingaged, you cannot but stop your ears to all contrary perswasions; you think it against-your sense and reason, to tell you that these are loathsome and unsavoury, and that the other wayes of widom and spirit, are pleasantness and peace: I say, you cannot believe this, till your hearts and spirits be purged, and your taste be pure and uncorrupted. It is certainly upon this ground that our Saviour puts such characters upon the way to Heaven and Hell, to life and death; the one is strait and narrow, and few walk in it, the other broad and easie, and many walk in it, Matth. 7.13. Certainly, it is not the way in it self simply, that admit•• of such a motion, to speak properly, as the thing is, the way to life▪ by the guiding of the Spirit, is easiest, plainest, shortest, and broadest: it hath all the properties of a good way, none so pleasant and plain; how sweet and pleasant sights all the way! its an Alley of delight, the way of his Commandments, it wants not accommodation in it to refresh the Traveller; the most delightful company is here; the Father and the Son, who sought no other company from all eternity, but were abundantly satisfied and rejoiced one another;

this fellowship the Christian hath to solace himself with, and he is admitted to be partaker of that joy: There is nothing that doth disbu••den the soul so of care and anxiety, nothing doth rid a man of so many perplexities and troubles, as this way. But the way of sin in it self is most laborious, most difficult: it hath infinite by∣wayes that it leads a man into, and he must turn and return, and run in a circle all the day, all his time, to satisfie the infinit lusts and insatiable desires of sin. O! how painful and laborious is it to ful∣fill the lusts of the flesh; how much service doth it impose? how serious attention? what perplexing c••res and tormenting thoughts? how many sorrows and griefs are in every step of this way? Do you not perceive what drudges and slaves sin makes you? how much labour you have to satisfie your lusts? and you are alwayes to begin, as near that which you seek in the end of your years, as in the be∣ginning. How thorny, how myry is the way of covetousness? Are you not alwayes out of one thorn into another, and cut asunder, or pierced through with many sorrows, 1 Tim. 6.10. Mat. 13.22. Is that a pleasant and easie way, I pray you, that makes all your sor∣row and your travel grief, and suffers not your heart to take rest in the night? Eccles. 2.22, 23. What pains of body? What plotting o•• mind? What labour and vexation of both, must a sinner have as his constant attendants in this way? The way is intricat, deep, un∣passable, that leads to that satisfaction you desire to your lusts; your desires are impotent and impatient, the means to carry you on are weak and lame, nothing accommodat or fit for such a jour∣ney; and this puts you alwayes, as it were, on the rack, tormented between the impatience of your lusts, and the impotency of means, and impossibility to fulfill them. Desires and disappointments▪ hopes and fears, divide your souls between them: Such is the way after the flesh, an endle••s labyrinth of woes and miseries, of pain•• and cares, ever while here.

But these wayes receive such names from the common opinion and apprehension of men; because of our flesh, which is predomi∣nant; the way after the flesh being suitable to it, though in it self infinitely more ••oy••••ome, seems easie and plain; but the way after the Spirit seems str••it, n••rrow, toy••some and laborious. Though there be infini••e more room in the way to life; because it leads to that 〈◊〉〈◊〉 universal good, it exp••ti••ts toward the Al-fulness of God; yet to flesh, how narrow and strait is it, because it cannot

admit of these inordinat lusts, that have swelled so immeasurably towards narrow and scant things? The true latitude of the way of flesh is not great, for it is all inclosed within poor, lean, narrow, created objects; but because the im••gin••tion of men supplies what is wanting really, and fancies an infinite or boundless extent of goodness in these things; therefore the sinner walks easily, without straitning to his flesh, it is not pinched in this way of fleshly lusts: But alas, the Spirit is wofully straitned, fettered and imprisoned, though it be not sensibly found!

What is the reason then that so many walk in the way to death; but because their flesh finds no straitning, no pressure in it? it is an easie way to their natures, because suitable to the corruption that is in them; therefore men walk on without consideration of what follows: its like a descent or going down a hill, so easie to our flesh; and on the other hand, the way to life, after the Spirit, is an ascent upward, and it is very difficult to our earthy and lum∣pish flesh. Our spirits by communion with, and subjection to, the flesh, are made of an earthly quality, near the element of the flesh, and so they bow naturally downward; but if once they were purified and purged, and unfettered by the Spirit of God, and re∣stored to their native purity, they would more easily and willingly move upward, as you see the flame doth: and till this be done in you, we cannot expect that you will willingly and pleasantly walk in these pleasant walks after the Spirit; your walk will never be free and unconstrained in the paths of godliness. You may from some external motives and impulses move upward for a season, in some particular duties of Religion, as a stone cast up; but that impression is not from an inward principle, so it will not be constant and durable, but you will ••all down to your old byasse in other things, and move quite contrary, when the exter∣nal impression of fear of savour, of custome or education, or such like, wears out. But the true Christian hath a spirit with∣in him, the root of the matter in him, this carries him upward in the wayes of obedience, after the motions and directions of Gods Spirit. At the beginning, indeed it is strait and uneasie to his flesh, but the difficulty is overcome, if once you begin well: The beginning (as you use to say) is the half of the whole. Truly, to be well entred, is half progresse, afterward the bulksom and bur∣densome lusts of the flesh are stript off, at least in a greater mea∣sure,

and then the spirit moves easily and willingly; this walk becomes a recreation, that at first was a labour. Now delight and desire are as wings to mount the soul aloft; now its the good pleasure of the soul to walk to all well-pleasing. Indeed the way of this world is dirty and filthy; and therefore a Christian had need to watch continually, and to gird up his loyns, that his thoughts and affections hang not down to the earth, else they will take up much fi••th, and cannot but clog and burden the spirit, and make it drive heavily and slowly, as Pharaoh did his Chariots, when the wheels are off. We had need to flee aloft above the ground, and not to come down too low near it, thinking withall to double out our journey, for we shall find, that because of the remnants of flesh within us, that this world hath a magnetical attractive vertue, to draw us down to it, if we be within the sphear of its activity. It is not good coming near fire with flax; we would endeavour to keep our hearts at much distance, and disingage them from lower consolations. This world is like the pestiferous Lake of Sodom, that kills all that flees over it, and makes them fall down into it; If we flie low upon the surface of it, we cannot choose but that spiritual life will be much extinguished; but to prevent this, we would take our flight straight upward after the Spirit, (for that is the proper motion of the more pure and spiritual part of this world) and give no rest, till we be out of the reach of that infection, till you be fully escaped the pollutions of the world.

But if you cannot be perswaded to come off this way, that seems so pleasant to your flesh, that way which is the very course of the world, (for these are joyned, Eph. 2.2.) Then I beseech you, stand still, and consider whither it will lead; do but stop a little, and bethink your selves sadly and seriously whither this will take you, where it shall end? And truly that is dread••ul, the end o•• it is death, a never-ending death. I am sure, if you were walking by the way, and one came and told you gravely and seriously, That that way is full of dan∣gerous pits, that there are many robbers in it, waiting to cut your throat, you would count the admonition worthy of so much notice, as to halt, and consider what to do: But now, when the Lord himself, that deserves infin••t more respect and credit then men, gives you warning once, and often, day after day repeats this ad∣monition to you, sends out many ambassadors to call you off, makes this word to sound dayly in your ear, Oh! why will yee die? such wayes lead down to the chambers of death and hell; to be carnally

minded, in the issue, is death, whatsoever you may promise to your selves. I say, when he makes a voice to accompany us in all our walkings, this is not the way that leads to life; why do you not think it worthy of so much consideration, as once to stop and sift your progresse, till you examine what will come of it? Are we so credulous to men, and shall we not believe God, who is truth it self, who affirms it so constantly, and ob••e••ts us so earnestly? Are we so wise and prudent in lesser things, and shall we be mad, self-willed, and refractory in the greatest thing that concerns us eternally? O! unbelief is that which will condemn the world, the unbelief of this one thing, that the walking a••••er, and minding of the flesh, is mortal and deadly. Though all men confesse with their tongues this to be a truth, yet it is not really believed; the deep inconsideration and slight apprehension of this truth, makes men boldly to walk, and violently to run on to perdition. Did you indeed believe that eternal misery is before you at the end of this way, and would you be so cruel to your selves, as to walk in it for any allurement that is in it? Did you really believe That there is a precipice into utter darkness and everlasting death at the end of this alley, would the pleasure and sweetness of it be able to in••atuat you, and besott you so far, as to lead you on into it, like an Ox to the slaughter, and a fool to the correction of the stocks? It is strange indeed, thou you neither will believe that death is the end of these things, nor yet can you be perswaded that you do not believe it: there is a twofold delusion that possesses the hearts of men, one is, a dream and ••ancy of escaping death, though they live in sin; another is, a dream and fancy that they do believe that death is the wages of sin: We might wonder how they consist to∣gether, if we did not find it by so many experiences. Your way proves that you do not believe it, that death is the end of it; and then your words evidence that you do not believe That you are un∣believers of that. O! how desperat is the wickedness, and how great is the deceitfulness of the heart? The false Prophet that is in every mans bosome, deceives him, that it may destroy him. As Satan is a liar and murderer, and murders by lying, so the heart of man is a self-murderer, and self-destroyer, and that is done by lying and d••ceiving: There is some lie in every ••in, but there is this grosse black fundamental lie at the bottom of all sin, A conceit of immunity and freedom from death and hell; a strong

imagination of escaping danger, even though such a way be chosen and walked into, as of its own nature inevitably leads to destruction: And there is something of this bloody murdering flattery even in the hearts of Christians; therefore this Apostle gives us an antidot against it, and labours often to purge it out, by stirring up that knowledge they have received; Know you not, that the unrighteous shall not inherit the Kingdom of God? 1 Cor. 6.9. Be not decei∣ved, God is not mocked, for what a man soweth that he shall reap, he that soweth to the flesh, shall reap corruption, &c. Gal. 6.7, 8. O! that you might listen to this word, to this watch word given you, and stop your course, at least, for a season, to think what shall be the latter end; know ye not, that such shall not inherit the Kingdom? know you not that the way to heaven lyes upward? know you not that your way lyes downward towards the flesh and the earth? are you so far demented, as to think to come to Hea∣ven by walking just downward in the lusts of the flesh? Truly this is the strongest and strangest inchantment that can be, that you think to sow one thing, and reap another thing; to sow darkness, and reap light; to sow corruption, and reap incorruption: Is that possible in nature, to sow nettle-seed, and think to ••eap barley or wheat? Be not deceived, O that you would undeceive your poor deluded souls! and know that is as natural for Death and Hell to grow out of sin, and walking after the flesh, as it is for every seed to yeeld its own fruit and herb. Do you then think to disolve the course and order of nature? Truly the flesh is mortal in it self, its ordained for corruption, you see what it turns to after the life is out, that is an embleme of the state of the fleshly soul after death. As you did abase your spirits to the service of the flesh here, and all your plowing, and labouring, and sowing was about it, the seed which you did cast in the ground was Fleshly lusts, earthly things, for the satisfaction of your flesh; so you shall reap of the flesh, Corruption, death and destruction, that shall make your im∣mortal spirits mortal and corruptible, and subject them to death and corruption with the body, as far as they are capable; it shall deprive them of all that which is their proper life and refreshment, and separat them eternally from the fountain of blessedness, and ba∣nish them out of Heaven, unto the fellowship of devils; and Oh! that corruption of the incoruptible spi••it, is worse then the corruption of the mortall flesh, corruptio optimi pessima.

Now, who ever of you is thus far undeceived, as to believe your danger and misery, and to discern that imbred delusion of your hearts, be not discouraged utterly, there may be hope of recovery, when you see your disease. I say, if you see that hell is at the end of your way, then know that He who sent that voice to call you off that way of death, He leaves you not to your own wits to guide you in∣to the right way, but He follows with a voice behind you, ••aying, Here is the way, walk in it, turn not out of it to the right hand or left: and this voice sounds plainly in the Word, and it is nothing el••e but the sound of the Gospel, that blessed sound that invites and allures you to come in to Jesus Christ, the way, truth, and life, the true way to the true life: All other wayes, all other lifes, have no truth in them, its but a cloud, a fancy, that men apprehend and lay hold on. But come to this way, and it will truly lead thee to the true life, eternal life; if you flee unto him out of the appre∣hension of your danger, you have a clear way to come to God, and as plain a way to attain life and peace. Being in Christ you have as∣surance of not falling into condemnation; He is such a way as will hold you in, and not suffer you to go out of it again to the way of Death. And therefore he will give you a Tutor, a guider and di∣recter in this way to life and peace, and that is the Holy Spirit, to lead in all truth, and to guide your feet in the way of his Com∣mandments; so that in this new and living way of Christ, you shall have both light of the Word, to know where to walk, and life of the Spirit to make you walk toward that eternal life; and thus grace and truth is come by Christ. Indeed you must suffer the mor∣tification of your flesh, you must endure the pain of the death of your lusts, the cutting off your right hand, and plucking out your right eye, which would make offend and stumble in the way; but let the remembrance of the life to come sweeten it all: when men undergo the hazard of losing life for a little pleasure, when for a poor petty advantage men will endure so much pains and trouble, O what should eternal life, and such a life, as the best li••e here is but death to it! how should it mitigat and sweeten the bitterness of mortification? how should it fortifie our spirits to much endurance and patience? A battel we must have for these lusts that we disingage from the Devil, and the World besides will lay wait for us in this way: but when for such small and inconside∣rable advantages men will endure all the disadvantage of war, of a

long war; O how should the expectation of this peace, which in∣closes and comprehends all felicity, all well-being, animat and strengthen us to fight in into the City of life and peace eter∣nal!

SERMON XX.

Rom. 8.7.

Because the carnal mind is en∣mity against God, and is not subject to the Law of God, neither indeed can be.

UNbelief is that which condemns the world: it involves in more condemnation then many other sins; not only because more universal, but especially because it shuts up men in their mi∣sery, and secludes them from the remedy that is brought to light in the Gospel. By unbelief, I mean not only that careless neglect of Jesus Christ offered for salvation, but that which is the root of that, The inconsideration and ignorance of our desperat sinfulness, and irremediless misery without Christ; which not being laid to heart seriously, makes such slight and superficial intertainment of a Saviour and Redeemer. Man is truly miserable and unhappy, whe∣ther he know it or not; but truly it is an accession to his misery, that he knows it not, that he neither apprehends what he is now by nature, nor what he must shortly be made by Justice. Indeed, if there were no remedy to be ••ound, it were a happy ignorance To be ignorant of misery: the knowledge and remembrance of it could do nothing but add unto the bitterness of it: if a man might bury it in eternal forgetfulness, it were some ease: But now, when God hath in His mercy so appointed it, that the beginning of the be∣lief of sin and misery, shall in a manner, be the end of miser••; and seing whether men know it or not, they must shortly be made sen∣sible of it, when there is no remedy to be ••ound: then certainly it is the hight of mans misery, That he knows and considers it not. If we would apply our hearts at length to hear what God the Lord speaks, for he only can give account of man to himsel••, we might

have a survey of both in these words, and the preceeding, of our despe∣rat wickedness, and of our intollerable misery; for the present, by nature, we are enemies to God, and shortly we must be dealt with as enemies, as rebels to the most potent and glorious King, be pu∣nished with death, an endless living death. Experience shews how hard a thing it is to perswade you that you are really under the sen∣tence of death: you will not suffer your hearts to believe your danger, left it interrupt your present pleasures of sin: Nay, you will flatter your selves with the fancied hope of immunity from this curse, and account it a cruel and rigorous Do∣ctrine, That so many creatures made by God, should be eter∣nally miserable, or a sentence of it should be past on all flesh. Now, that which makes us hardly to believe this, is the unbelief and deep inconsideration of your sinfulnesse; therefore the Apostle, to make way for the former, adds, Because the carnal mind is enmity against God. Do not wonder then that your wayes and courses, your affections and inclinations bring forth that ghostly and dread∣full end of death; seing all these are enmity to the greatest King, who alone hath the power of life and death: They have a perfect cont••ariety to His holy Nature and righteous Will; not only is the carnal mind an enemy, but enmity it self, and therefore it is most suitable that the soveraign power of that King o•• kings, stretch∣ed out to the vindication of His Holiness and Righ••eousness, by taking vengeance on all ungodliness and unrighteousness of men. If rebellion in a State or Monarchy, against these petty mortal gods, who shall die as men, be so hainous, as to de••erve death, by the consent of all Nations, how much more shall enmity and rebellion against the immortal, ete••nal King, who hath absolute right and dominion over his creatures, as over the clay, have such a suitable recompence of eternal death? Now, my beloved, if you once be∣lieved this, the enmity and opposition of your whole natures to God, you could not but fearfully apprehend what might be the issue of it, you could not blesse your selves as you do, and put the evil day far off; but certainly you would be affrighted with the ter∣rour and Majesty of that God you have to do with, whom when he awakes to judgment, you can neither resist nor escape; no standing against his wrath, and no fleeing from it out of His Dominions; and this would dispose and incline your minds in time to hea••ken ••o the treaty of peace, which is holden out in the Gospel, and to

lay down the weapons of your enmity, and make peace with Him in His Son the Peace-maker.

Amity and Unity is the very being and beauty of the world: This universe is made up of innumerable different kinds and na∣tures, and all these climb and walk together by the bond of peace and concord among themselves, and with that One high understanding that directs all, and supream will of God that moves all. It is that link of union with God, that gives and preserves being and beauty in all the creatures, as the dependence of the ray upon the Sun, or the stream on the fountain, makes them what they are; which being interrupted, they cease to be what they were: All things continue as thou hast ordained them, for all are thy servants, Ps. 119.91. You see then this amity and union of subordination of the creatures to God, is not dissolved to this day: But wo••ull and wretched man alone hath withdrawn from this subordination, and dissolved this sacred tye of happy friendship, which at first he was li••ted up unto, and priviledged with. Amity and friendship, you know, consists in an union of hearts and wills, and a communion of all good things; it makes two one, as much as two can be, by the conspiracy of their affections in one thing, and the joynt concurrence of their endeavours to communicat to one another what each hath, it takes away propriety, and it makes a community between persons. Now how happy was that amity? how blessed that friendship be∣tween God and man? Though mans goodness could not extend to God, yet his soul united to God by love and delight, and all that God had given him, returning that to the proper owner, ac∣knowledging his absolute dependence on him, and claiming inte∣rest and propriety in nothing, not in himself; and then on the other hand, the love and good-will of infinit God placed on man, and from that fountain all the streams of happiness issuing forth to∣wards man, the fulness of God opening up it self to him, and laying out it self towards him, God so far descending, as in a manner to become the creatures, to expose and dispose Himself, and all in him for poor mans use and comfort.

How joyful was that amity! but the breaking of this bond of peace is as sad and grievous. There was a woful interposal between God and us, which hath separated these chief friends ever since the beginning, and that is sin, the seeds of all enmity and discord▪ this hath rent asunder the bond of amity, this hath made such a to∣tal

aversion of the soul from God, and imprinted such an irrecon∣ciliable e••mity in the heart, against the holy will of God, that there is no possibility to reunite again, and restore the old friend∣ship, as long as the soul is not quite changed and transformed: that first creation is so marred and defaced, that there is no mending of it till a second creation come. The carnal mind is not simply an enemy, but enmity it self; an enemy may reconcile again, and ac∣cept terms of peace, but enmity cannot reconcile to amity, with∣out the very destruction of it self: the opposition of the heart is so perfect, that as soon may enmity unite with amity, and become one with it, as a carnal natural-mind can submit to Gods holy will. That which was at the beginning voluntary, is become necessary, and turned into the nature of an in-bred antipathy, that no art can cure. The fall was such a disjoynting of the soul from God, that no skill but infinit wisdom, no strength but Almighty power can set it right, and put it in the first posture again. It is true, there are not many who will openly and expresly denounce war against Hea∣ven; it is not so incident that any man should have explicit plain thoughts of hatred against God, there are some common principles engraven by God in all mens minds, which serve as his witnesses against men, that God should be loved, served, adored, and wor∣shipped; that there is nothing so worthy of the desires of the soul. Now this general acknowledgment deludes the most part, for they take it for granted that they do love God with their heart, because their consciences bears witness that they ought to love him, as if it were all one to know our duty, and to do it. Who is there but he intertains himself with this good opinion of himself, that his heart is good and true to God; for, say you, Wh••m should I love if I love not God, I were not worthy to live if I love not Him? It is true indeed that you say, but if you did know your hearts, you would find their faces turned backward, and averted from God, and ••ould no more please your selves in such a confession of the truth, then the Devil hath reason to think himself a believer, because he is convinced that Christ is the Son of God, and confessed it too; no more then the son that promised to go to the Garden to work, and went not, had ground to think himself an obedient son, Mat. 21.30. Such a confession of duty may be extorted from damned spirits, and therefore you would not draw this vail over the wretched wickedness of your natures, to the end that you may conceive well of yourselves:

It is so far from extenuating or excusing, that the very conviction of the great obligation to love and obey God, is the greatest ag∣gravation of the enmity: it is this which makes it the purest ma∣lice, and per••••ctest hatred, that knowing the goodness of God, convinced of our bound duty to love and serve him, yet in the very light of such a shining truth, to turn our hearts away from him, and exercise all acts of hostility against him. That you may know then wherein the enmity of your hearts consists, I shall in∣stance it in three branches or evidences: There is an enmity in the understanding, that it cannot stoop to believing of the truth; there is an enmity in the will, that it cannot subject to obedience of Gods holy cammands; and this is extended also to a stubborn rebellion against the will of God, manifested in the dispensations of his providence: In a word, the natural and carnal mind is inca∣pable of faith, of obedience, and of submission. There are many truths revealed in the Scripture, that the natural man cannot re∣ceive or know, for they are foolishness to him, 1 Cor. 2.14. Some spirits there are lifted up above others, either by nature, or edu∣cation, in which this rebellion doth more evidently appear; reason in them contends with Religion, and they will believe no more then they can give a reason for. There is a wisdom in some men, that despiseth the simplicity, or the inevidence of the Gospel, and accounts it foolishness: The carnal mind will needs start out ••rom implicit trusting of God, when once its possessed with some ima∣gination of wisdom; therefore how many are the insurrections of of mens spirits against Gods absolute power over the creatures, against the mysteries of the holy Trinity and Incarnation, against the resurrection of our bodies? In these, and such like, the pre∣tended wisdom of men hath taken liberty to act enmity, and to dispute against God. But truly, the rebellion and insubjection against the truth of God, is more generally practised even by the multitude of men, though in an unfree hidden way; How few do believe their own desperat wickedness, though God hath testified it of man? Doth not every one apprehend some good to remain in his nature, and some power to good? what an impossibility is it to perswade you, that all mankind are under the sentence of eternal condemnatio••, that children who have not done good or evil are involved in it also? Your hearts riseth against such doctrines, as if they were bloody and cruel inventions. To tell you that

many are called, and few chosen, that the most part of them who prosesse the truth, are walking in the way to Hell, and shall un∣doubtedly fall into it: you may hear such things, but you blesse your selves from them, and cannot be perswaded to admit them into your mind••: The hearts of men will be giving the very lie to the God of truth, when he speaks these things in his word, God forbid that all that be true! If we should expound the Law unto you, and shew you that the least idle word, the lightest thought, the smallest inward motion of the heart deserves eternal misery; that anger, is murder in Gods sight; that lusting, is fornication; that covetousness and love of the world, is idolatry; these things you cannot know them or receive them; ther•• are so many high imaginations in your minds that exalts themselves against the knowledge of God, so many thoughts that are mustred and set in bat∣tel array against the holy truths of God, that truly no weapons of hu∣mane perswasion, or instruction, can be able to cast down your misap∣prehensions and imaginations, or reasonings of your hearts, or able to scatter these armies of rebellious thoughts, and bring them in captivity, 2 Cor. 10.4, 5. Mans darkned mind is a strong hold, that all the repeated and continued beatings of the word, the mul∣tiplying precept upon precept, and line upon line, cannot storm it, to make any true light shine into it. It is a dungeon, a pit so shut up and inclosed, no door nor window in it; so that albeit the Sun of Righteousness shine upon it, and round about it, there is no beam of that light can enter in the hearts of many thousands: the genera∣lity are drowned as yet in a deludge of ignorance, under the very light of dayly preaching. It is a night of as thick darkness within mens souls, as if there were no light about us: Certainly this de∣clares the hight of enmity, the strength of the opposition; this prison of your minds is a strong hold indeed, that is proof of all preaching or instruction; and certainly they will hold out, till Almighty power storm them, and beat or batter op••n some entry in your souls, to receive this shining light of the Gospel.

Then there is a rebellion of the will, against Gods holy will re∣vealed in his Law or Word: It cannot be subject to the Law of God. It neither is, nor can; for enmity and antipathy is sunk in∣to its nature so, that it is the most deformed monstruous thing in the world: If the disfigured face of mans soul were visible, O how ugly were it! How would you loath it? If there were a crea∣ture

that could do nothing but hate it self, and sought its own de∣struction, that were a hateful enough object; but self-hatred and enmity is nothing so deformed and abominable, as for the crea∣tures will to be set in opposition to the holy will of Him that made it. It needs not much demonstration this, if you had but a little more consideration: look back upon the ••eno•• of your wayes, set them beside the Will and Commands o•• God, and what find you? whether ag••eement or disagreement? Take a view of the current of your inclinations and affections, and compare that with the holy Will of God, and what find you? friendship or enmity. You can∣not digest the reproach of that, to be called enemies to God, but, I pray you consider if there be not as perfect contrariety in your desires, affections, inclinations, and actions to the will of God, as if you did professe it, what would you do if you professed your selves enemies to God? could you possibly vent your enmity any other way then this, in withdrawing from the yoke of his obedience, in revolting from that alledgiance you owe to Him? you could wrong him no further then by setting your hearts and wayes con∣trary to his heart and wayes, in loving what he hates, and hating what he loves, for his own blessed beeing you could not impair it. Now consider, if that be not acted as really as if you did professe it; Can you say, that cursing, swearing, lying, railing, anger, strife, envy, revenge, and such like wo••ks of darkness, are the things which his soul loves? Are these suitable to his holy will? And yet these are your inveterated customs, to which your natures are so inured and habituated, that you can no more forsake th••m, then hate your selves. Are filthiness, drunkenness, Sabbath-breaking, covetousness, and love, of the world, are these his delight? And yet these are your delight. Again, is it not his will that ye should purge your selves from all filthiness of fl••sh & spirit, and perfect holiness? is not righteousness that which he loves? and truth in the inward parts: Doth not he look to a contrite heart, and account that a savoury sacrifice? Is it not his royal statute and commandment (of which not one jot shall fail) that ye should deny yourselves, love your enemies, forgive them that offend you, sanctifie his Name alwayes in your hearts? and especially on the holy Sabbath: That ye should watch unto prayer, be sober in the use of the world, be much in watching for his second coming again? Now what repugnance is in your hearts and wayes to all these? Do not the conv••rsations of

men display a Banner against the Gospel? and proclaim as much in reality, as is said in words, in Psal. 2. Let us cast his cords be∣hind us, and cut his hands. These things are unsavoury unto you, you smell nothing pleasant in them; but only in the puddle of the world: in running at randome at your own liberty, after your own imaginations, That you account only liberty. O! when shall your hearts be subdued, and your affections brought in captivity to the obedience of Christ: When shall you be delivered up to the truth! and so made to obey from the heart, that form of doctrine and sound words, Rom. 6.17. This is the strongest hold that Satan hath in mans heart, His will and affections: and this keeps out longest against Jesus Christ; till he that is stronger come, and bind the strong man, and cast out the enmity, and make all captive, to his loving obedience, and willing subjection, 2 Cor. 10.4, 5.

Then thirdly, The enmity of the soul of man, is acted in his re∣bellion, against the will of God manifested in his works, In his un∣subjection, and unsubmisive disposition, towards the good plea∣sure of the Lord, in carving out such and such a lot in the world: It is certain, that as the Will of God is the supream rule of righ∣teousness, so it is the soveraign cause and fountain of all things; and therefore, how infinitly is the creature bound to subject to him as a Law-giver? by pleasant and willing obedience, to his righteous and reasonable commands: and to submit to him as the absolute ruler, by quiet and humble condescendance, to all the dispensations of his providence. Now you know (if you know any thing of your selves) how crosse and opposit, these hearts of yours are to His good pleasure; how they are set just contrary: and whence flowes all the murmurings, grudgings, discontents, griefs, cares and perplexities of men? but from this fountain, The rebel∣lion of the heart against God. There is nothing in all the creation, mutinous and malecontent, but the Heart of man. You see fre∣quent examples of it, in the murmurations of the people in the wilderness. It is frequently styled A tempting of the Lord, Exod. 17.2. Importing a high provocation of his holy Majesty; a speci∣al incitement, as it were, and motive to declare his absolute power and righteousness against such; and therefore these are often conjoyn∣ed, Psal. 78.17, 18. They finned yet more, by provoking the most High: and they tempted God in their heart: And its added vers. 19. Yea, they speak against God. Wherein you may observe, a grada∣tion

of agrravations of this enmity: when men have already de∣served infinit punishment at his hand, and may alwayes look with∣in, and find an answer to all the murmurings of their hearts, as hav∣ing sinned so often against him; yet then, to ••ise up against his good pleasure; and a••ter we have so often sinned, to repine at any thing coming from him. And this certainly, is a high provocation of the most high God: it puts a kind of necessity upon him, to inflict that which thou indeed deserves; and then, this inward heart burning against God, it breaks out often in words, against that most high and holy one so, vers. 40, 41. and vers. 56, 57. Provoking, which is the plain expression of murmuring, in the mar∣gent is rendered, rebelling against Him: and so in vers. 8. When a short account is given of them, when the Character or An••gram of such a people is expressed, its set down thus, A stubborn and rebellious generation. Therefore Paul, considering this woful and wretched posture of the soul, set in opposition to the alwayes bles∣sed will of God; and the madness and folly of it, he exhorts us, neither murmure ye, as some of them murmured, and were destroyed of the destroyer; for these things happened for ensamples, &c. 1 Cor. 10.10, 11. Truly, there is nothing either more deformed and vile in it self, or more disquieting and tormenting to the soul, or more dangerous in the consequents of it, then such a posture of spirit, a discontented humour against Gods providence. Whether it be in withholding that good thing ••rom us which we desire, or sending that which crosseth our humour; whether sicknesse, or want, or reproach, or disrespect; whatsoever it be that the heart is naturally carried to pursue or eshew. What more abominable and ugly visage, then the countenance of an angry and furious per∣son? but when this is against God, it adds infinitly to the defor∣mity and vileness of it. I do well to be angry is the Motto of a discontented soul. It erects an imaginary soveraignty against true soveraignty: it sets up an Antiprovidence; it establisheth another Divine power and wisdom; and brings the Majesty, highnesse and holiness of God, down to be tread upon by the creature. And then it is its own tormenter: a sin that needs no punishment, but it self: the insurrection and mutany of the heart, against Gods will, sets all the powers of the soul out of course, vexes, pains and dis∣quiets all. There is no peace and tranquility, but in the compla∣cency of the heart, with Gods heart, as Ephraim was like a bullock

unaccustomed with the yoke, Jer. 31.18. The more he fretted and spurned at his yoke, the more it galled him, and g••ieved him, till he was instructed, and then he was eased. This fills the soul with hideous tormenting thoughts and cares: this feeds upon its own marrow, and consumes it (as some have made the Emblem of envy) which is a particular kind of this enmity: as if you would imagine a creature, that did waste and consume all its moisture and marrow, and feed upon the destruction of it self. Now, this is but the prelude of what follows: this self-punishment is a messen∣ger to tell what is coming••, That the most high God is engaged in his power against such a person, and shall vent his displeasure to their eternal displeasure; that is the fruit of this enmity.

SERMON XXI.

Rom. 8.7, 8.

The carnal mind is enmity to God: and cannot be subject to his Law. So then they who are in the flesh, cannot please God.

IT is not the least of mans evils, that he knows not how evil he is; therefore the Searcher of the heart of m••n, gives the most per∣fect account of it, Ier. 17.12. The heart is deceitful above all things, as well as desperatly wicked. Two things superlative and excessive in it, bordering upon an infinitnesse, such as sin is capable of, Wickedness and Deceitfulness: and indeed, that which makes the wicked heart desperatly and hopelesly so, is, the deceitfulness of it: there are many specious coverings gotten, to palliat this wickedness and enmity, and so many invisible and spiritual wicked∣nesses in the heart, that it is no wonder, that they lu••k and dwell without observation. Sin is either covered with some deceivable pretext of another thing, or altogether escapes the dim eyes of men, because of its subtil and spiritual nature. Both are in this business: the enmity of mans heart against God is so subtil a thing

in many, and it is shrouded over with some other pretences in all, that few get the lively discovery and sense of it. It is true, it is very grosse and palpable in most part of men; visible I mean upon them, though not to themselves. Any, whose eyes is open∣ed, may behold the black visage of rebellion in the most part of the actings and courses of men, as the Apostle Gal. 6. speaks, the works of the flesh are manifest. Truly this enmity against God is too too manifest in most part, the weapons of your warfare against God, being so carnal and visible, your opposition to his holy will and wayes being so palpable. There is an enmity acted by many in the tenour of their conversation, without God in the world, and against God; as appears in all your inveterat and godlesse customs of lying, swearing, cursing, drunkenness, railing, Sabbath-breaking, neglect of prayer, and such like: which carry in their fore-brow this inscription, Against the known God, opposite to that of the Athe∣nians altar. The God whom you pretend to know and wo••ship, His Name is every day blasphemed, His word slighted, His will dis∣obeyed, as if you had proclaimed war against him. But there is in some (and I fear a great many) not only an acted, but an affected enmity too. Enmity rising up to the maturity and ripness of malig∣nity, and hatred of the Image of God, in all his children. Some are not willing to go to Heaven, yet they do not disturb others in their juorney: they can let others be religious about them, and rawly desire to be like them; but others there are, who will neither en∣ter into Heaven themselves, nor let others enter, as Christ speaks of the Pharisees, Matth. 23.13. They hate the light of anothers conversation, because their own deeds are evil, and are reproved and condemned by it. Its said Rev. 11.10. The witnesses tormen∣ted them that dwelt on the earth. It is strange, what a torment it is to the world, that the godly are in it! piety is an eye-sore to many: if they could extirpat all that bears that image, they would think it sweet as bread, Psal. 14. This is a more open and declared enmity against the God of Heaven; and yet I know it lurks under the mask of some other thing: you pretend to hate hypocrisie on∣ly. Alas! what a scorn is it for profanity to hate hypocrisie? sure it is not because it is a sin, but for the very shaddow of piety it car∣ries: you hate the thing it self so perfectly, that you cannot indure the very picture of it. Do not deceive your selves, the true quar∣rel is, because they run not to the same excesse of riot with you:

if they will lie, cozen, defraud, swear, and blaspheme as other men, you could indure to make them companions, as you do others; and the principle of that is, the enmity that was placed in the be∣ginning: that mortal irreconciliable feud, betwixt the two fami∣lies, are two seeds, of Christ and Satan.

But (as I told you) this enmity acts in a more subtile and in∣visible way in some, and is painted over with some fair colours, to hide the deformity of it: not only the grosser corruptions of men carry this stamp, but take even the most refined piece, or part in man; take his mind, take the excellency of his mind, even the wisdom of it; yet that hath enmity incorporated into it, and mixed with it throughout all; for the wisdom of the flesh is enmity with God, as it may be read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the very prudence and reason of a natural man, which carries him to a distance from, and opposition with, the common defilements in the courses of men; yet that hath in its bosome, a more exquisite and refined enmity against God; and so the more spiritual and purified it be from grosser corrupti∣ons, it is the more active and powerful against God, because it is, as it were, the very spirit and quintessence of enmity. You see it, 1 Cor. 1. how the wisdom of God is foolishness to the wisdom of the world, and then again, that the wisdom of the world is the greatest folly to the only wise God. Men, that have many natural advantages beyond others, are at this great disadvantage, They are more rea∣dy to despise godliness, as too base and simple a thing, to adorn their natures: As Christ said of rich men, it may be said of wise men, of learned men, of civil and blameless persons, who have a smooth carriage before the world, how hard is it for such to enter into the Kingdom of Heaven? hard indeed, for they must be stript naked of that, ere they can enter through this narrow gate; I mean, the opinion and conceit, of any worth or excellency; and so dimi∣nished in their own eyes, that they may go through this needles eye, without crushing.

The stream of enmity runs under-ground often, and so hides it self under some other notion, till at length it burst forth openly: I find it commonly run in the secret channel of amity or friendship, to some other thing opposite to God: So Iames 4.4, the amity of ••he world is enmity with God; and 1 Joh. 2.15. He that loveth the world, the love of the Father is not in him. There are two dark and under-ground conduits, to convey this enmity against God,

Amity to the world, and Amity to our selves, self-love, and crea∣ture-love. We cannot denounce war openly against Heaven, but this is the next course, To joyn to, or associat with, any party that is contrary to God; and thus under the covert of friendship to our selves, and love to the world, we war against God, and destroys our own souls. I say, first, Amity to the world carries enmity to God in the bosome of it: and if you believe not this, hear the Apostles sharp and pungent question, you adulterers and adulteresses, know you not that the Amity of the world is Enmity with God? He doth not speak only, to persons guilty of that crime, but to all natural men, who are guilty of an adultery or whoredome, of a more spiritual nature; but as abominable and more dangerous. There is a bond and special tye betwixt all men, and God their Maker, which oblidgeth them to consecrate and devout themselves, their affections and endeavours to his honour, especially when the Covenant of the Gospel is superadded unto that, in which Jesus Christ our Lord reveals himself, as having only right to us and our affections; as willing to bestow himself upon us; and notwithstan∣ding of all the distance between him and wretched sinners, yet filling it up with his infinit love, and wonderful condescency, dimitting himself to the form of a servant, out of love, that so he might take us up, to be his chast Spouse, and adorn us with his beauty. This he challengeth of us, whoever hear and profess the Gospel: This is you•• profession (if you understood it) That Iesus Christ shall be your well-beloved, and ye his; that you shall separate your self to him, and admit no stranger in his place: that the choice and mar∣row of your joy, love, and delight, shall be bestowed on him. Now, this bond and tye, of a professed relation, to that glorious Hus∣band, is foully broken by the most part, by espousing their affecti∣ons to this base world. Your hearts are turned off him unto stran∣gers, that is, present perishing things: whereas the intendment of the Gospel is, To present you to Christ as pure Virgins, 2 Cor. 11.2. Truly your hearts are gone a-whoring after other things: the love of the world hath withdrawn you, or kept you in chains: these pre∣sent things are as snares, nets and bands; as an harlots hands and heart, Eccles. 7.26. they are powerful inchantments over you, which bewitch you to a base love, from an honourable and glorious love. O that you would consider it, my beloved! what opposi∣tion there is betwixt the love of the world, and the love of the

Father; betwixt amity to that which hath nothing in it, but some present bait to your deceitful lusts; and amity to God, your only lawful Husband. Affection is a transforming and conforming thing, Si terram amas terra es, the love of God would purify thy heart, and lift it up to more similitude to him whom thou loves; but the love of the world assimulats it unto the world, makes it such a base and ignoble piece, as the earth is. Do you think marriage-affection can be parted? My wel-beloved is mine, therefore the Church is the Turtle, the Dove to Christ; of wonderful chastity: it never joyns but to one, and after the death of its marrow, it sighs and mourns ever after, and sits solitarily. You must retire, my beloved, and disingage from the love of other things, or you cannot love Christ: and if you love not Christ, you cannot have peace with the Father: and if you have not that peace, you cannot have life: this is the chain of life, the first link begins at the divorcement of all fo••mer loves and beloved idols: once the soul must be loosed in desire and delight, and that link must be fastned upon the most lovely and desireable object, Christ, the desire of the Nations: and this draws alongs another link, of peace and life with it. Do not mistake it, Religion would not hinder or prejudge your lawful bu∣siness in this world: O it were the most compendious way to ad∣vance it, with more ease to your souls! But certainly it will teach you to exchange the love of these things, for a better and more heart-contenting love.

Then Amity to our selves is Enmity to God, and truly this is the last strong hold that holds out longest against God: when others may be beaten down, or surrendered: possibly a man may attain to this, To despise these lower things, as below his natural dignity and the excellency of his spirit: some may renounce much of that friend∣ship with worldly and temporal things, as being fordid and base: but the enmity gets in to this strong and invisible tower of darkness, self-love, and pride: and therefore the Apostle Iohn makes this the last and chiefest, the pride of life, 1 Joh. 2.16. When the lusts of the eyes and flesh are in some measure abated, this is but growing: and what decreaseth of these, seems to accresce unto this: as if self-love and pride, did feed and nourish it self upon the ashes or consumption of other vices. Yea, it draws sap from graces and ver∣tues, and grows thereby, till at length it kill that which nourished it: and indeed the Apostle Iames seems to proceed to this, vers.

5, 6. when he minds us that God resisteth the proud, and giveth grace to the humble; Doth the Scripture say this in vain, saith he? Is not self amity as well enmity, as the amity of the world? and therefore God opposes himself unto it, as the very grand enmity: self is the great lord, the arch-rebel, the head of all the opposition, that in which they do all center; and when all the inferiour Souldiers are captives, or killed, this is last in the fields, it lives first in opposi∣tion, and dies last, prunum vivens, & ultimum moriens. When a man is separated from many things, yet he may be but more con∣joyned to himself, and so the further disjoyned from God. Of all the vile raggs of the old man, this is nearest the skin, and last put off: Of all the members, self is the heart, first alive, and last alive: When enmity is constrained to render up the outward members of the body, to yeeld them to a more smooth and fair carriage, to a civil behaviour, when the mind it self is forced to yeeld unto some light of truth, and knowledge of the Gospel; yet the enmity re∣tires into the heart, and fortifies it the stronger, by self-love, and self-estimation; as in winter, the encompassing cold, makes the heat to combine it self together in the bowels of the earth, and by this means the springs are hotter then in summer; so the surrounding light of the Gospel, or education, or natural honesty, drives the heat and strength of enmity inward, where it fortifies it self more: This is that accursed Antiperistasis, that is made by the concurrence of some advantages of knowledge, and civility, and such like. The blood of enmity against God, gets in about the heart when it is chased for fear out of the outward man: Therefore the very first and fundamental principle of Christianity, is, Let a man deny him∣self, and so he shall be my Disciple; he must become a fool in his own eyes, though he be wise, that he may be wise, 1 Cor. 3.18. he must become as ungodly, though godly, that he may be justifi∣ed by faith, Rom. 4.5. he must forsake himself, that he may in∣deed find himself, or get a better self in another, he must not eat much honey, that is not good, it would swell him though it be plea∣sant: he must not search his own glory, or reflect much upon it, if he would be a follower and friend of Christ. Look how much so∣ever you engage to your selves, to esteem, or desire to be esteemed of others, to reflect with complacency on your selves, to mind your own satisfaction and estimation in what you do, so much you disingage from Jesus Christ, for these are contrary points: Its a direct motion towards Christ, its an inverse and backward motion

towards our selves; and so much as we move that way, we promove not, but loses of our way, and are further from the true end. Ezekiels living creatures, may be an emblem of a Christian motion, he returns not as he goes, he makes a straight line to God, whither∣soever he turn him; but nature makes all crooked lines, they seem to go forth in obedience to God, but they have a secret unseen re∣flection into its own bosom. And this is the greatest act of enmity To idolize God, and Deifie our selves: we make him a cypher, and sacrifice to our selves: his peculiar incommunicable property, of Alpha and Omega, that we do sacrilegiously attribute to our selves, the beginning of our motions, and end of them too. This is the crooked line, that nature cannot possibly move out of, till a high∣er spirit come, And restore her that halted, and make plain her paths.

That which is added, as a reason, explains this enmity more clear∣ly; Because it cannot be subject, &c. Truly these two foremen∣tioned amities of the world and of our selves, do withdraw men wholly from the orderly subjection, that they owe to the Law of God. Order is the beauty of every thing, of nature, of art, of the whole universe, and of the several parts, kingdoms and re∣publicks of it. This indeed is the very beauty of the world, all things subordinat to him that made them; only miserable man hath broken this order, and marred this beauty, and he cannot be subject 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cannot come again into that orderly station and subordination he was once into. This is the only gap, or breach of the creation. And it is some other engagements, that draws him thus far out of course, The base love of the world and the inor∣dinat love of himself, O these make his neck stiff! that it cannot bow to the yoke of obedience: these have opposite and contrary commands, and no man can serve two masters: when the commands of the great Lord, self, comes in opposition with the commands of God, then he cannot be subject to the Law of God. For a time, in some things, he may resemble a subjection, when the will of self, and the will of God commands in one point, as sometimes they do by accident; but that is neither frequent nor constant.

Not only, he is not subject, but there is worse in it, he cannot be subject to the Law of God. This is certainly, to throw down the natural pride of man, that alwayes apprehends some remnant abi∣lity in himself: you think still to make your selves better, and

when convinced or challenged for sins, to make a mends and reform your lives. You use to promise these things as lightly and easily, as if they were wholly in your power, and as if you did only delay them for advantage; and truly it seems, this principle of self-suffi∣ciency is engraven on mens hearts, when they procrastinat and de∣lay repentance, and earnest minding of Religion to some other fit∣ter season, as if it were in their liberty, to apply to it when they please: and when you are urged and perswaded to some reforma∣tion, you take in hand even as that people, Ier. 42.6, 20. Who said, all that the Lord hath said, we will do: You can strike hands, and engage to serve the Lord, as easily, as that people in Ioshua 24.18, 19. But we may say, Oh that there were such a heart in you! but alas, such a heart is not in you! you cannot serve the Lord, for He is holy and jealous, and ye are not only weak, but wicked. I beseech you then, believe this one testimony that God hath given of man, even the choisest thing in man, the very wisdom of a natu∣ral man, It is not subject to Gods Law, and it cannot be better, nei∣ther can it be subject: resolution, industry, vowes and covenants will not effect this, till the most High break and bow the heart. And not only is this enmity against the old law of commandments, an antipathy at them, as crossing our lusts, but even against the new and living Law, of the spirit of life in Christ.

Here is your misery, you can neither be subject to the Law as commanding to obey it, or threatning for disobedience to it, nor to the Gospel as promising to believe and receive it. The Law com∣mands, but your law countermands within. The Law threatens and sentences you with condemnation, but you have some self-plea∣sing delusion, and dream in your heads, and blesses your selves in your own hearts, even though ye walk in the imagination of your hearts, contrary to the Law, Deut. 29. It is strange that you do not sore-apprehend and fear hell! but its this delusion possesses the heart, you shall not die: It was the first act of enmity, not on∣ly the transgression of the command, but unbelief of the truth of the curse: and that which fi••st encouraged man to sin, encourages you all to ly into it, and continue in it, a fancy of escaping wrath. This noise fills the heart: Satan whispers it in the ear, go on, you shall not die. Thus it appears, that the natural mind cannot be subject to the Law of God, no perswasion, no instruction, can inforce this belief of your damnable condition upon you.

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But then when the enmity is beaten out of this sort, and a soul is really convinced of its desperat and lost estate, when the heart is brought down to subjection, to take with that dreadful sentence; yet there is another tower of enmity in the heart, that can keep out against the weapons of the Gospel, such as Paul mentions, Rom. 10.2. Being ignorant of the righteousnesse of God, they went about to establish their own, and could not submit to the righteousness of God. There is a natural pride and stiffness of heart, that we can∣not endure but to have something in our selves, to rest on, and take pleasure into: and when a soul sees nothing, it rather vexes and torments it self, as grieving because it hath no ornament, or covering of its own, nor rejoiceth and delighteth in that righte∣ousness of God revealed in Christ. O the difficulty to bow down so low, as to put on anothers righteousness over our nakedness! and should it be called submission? is it not rather the elevating, and ex••lting of a soul; yet in respect of our natural posture of spi∣rit, it is a matter of great difficulty, to make a self condemned sinner submit to thi••, To be saved freely, without money or price, by anothers ransome. What empty, vain and frivolous expiation, and satisfactions will souls invent, rather then trust all to this? How long will poor souls wander abroad, from hill to mountain, seek∣ing some inherent qualification, to commend them, and leave this Garden and Paradise of delights, which is opened up in Christ? souls look every where for help, till all hands fail; and then neces∣sity constrains them to come hither, but indeed when necessity b••ought in charity, and amity keeps in, when once he knows what entertainment is in Christ. As for you, who as yet have not stoop∣ed to the sentence of wrath, how will you submit to the righteous∣ness of God? but I wonder how you imagine this to be so easie a thing, To believe. You say You did alwayes believe in Christ, and that your hearts are still on him, and that you do it night and day. Now, there needs no other argument, to perswade that you do not at all believe in the Gospel, who have not apprehended no more difficulty in it, no more contrariety to your rebellious na∣tures in it: let this one word go home with you, and convince you of your unbelief, The natural min•• is not subject to the Law of God, neither indeed can it be. How then do you come so easily by it? cer∣tainly it must be fained and counterfit.

SERMON XXII.

Rom 8.8.

So then they that are in the flesh, cannot please God.

IT is a kind of happiness to men, to please them upon whom they depend, and upon whose favour their well-being hangs. It is the Servants happiness to please his Master, the Courtiours to please his Prince, and so generally, whosoever they be that are joyned in mutual relations, and depend one upon another; that which makes all pleasant, is this, To please one another. Now, cer∣tainly all the dependencies of creatures one upon another, are but shaddows unto the absolute dependance of creatures upon the Creator, for in him we live and move and have our being: the de∣pendance of the ray upon the Sun, of the stream upon the fountain, is one of the greatest in nature; but all creatures have a more ne∣cessary connexion with this fountain-being, both in their being, and well being: they are nothing but a flux and emanation of his power and pleasure, and as the Psalmist expresseth it, he hides his face, and they are troubled, he takes away their breath, and they die, and re∣turn to their dust: he sends forth his spirit, and they are created, and he renews the face of the earth, Psal. 104.29, 30. You may extend this to the being and well-being, happiness and misery of creatures, our souls which animat our bodies, are but his breath which he breathed into the dust, and can retract it when he pleaseth: the life of our souls, the peace, and tranquility, and satisfaction is another breathing of his spirit, and another look of his counte∣nance, and as he pleases to withdraw it, or interpose between his face and us, so we live or die, are blessed or miserable. Our be∣ing or well-being, hath a more indispensible dependance on him, then the image in the glasse hath upon the living face.

If it be so, then certainly of all things in the world, it concerns us nearest how to please him and be at peace with him. If we be in good terms with him, in whose hand our breath is, and whose are all our wayes. Dan. 5.23. Upon whose countenance our misery or felicity hangs; then certainly, we are happy: if we please him, it

matters not whom we displease; for he alone hath absolute, un∣controlled and universal power over us, as our Saviour speaks, over both soul and body. We may expect that his good pleasure towards us will not be ••ai••fied, but in communicating his fulness, and ma∣nifesting his favour to us, especially since the goodness of God is so exundant, as to overflow even to the wicked world, and vent it self as out of superabundance, in a river of goodness throughout the whole earth; how much more will it run abundantly towards them whom he is well pleased with, and therefore the Psalmist cryes out, as being already full in the very hope and expectation of it, That he would burst, if he had not the vent of admiration and praise, O how great is His goodness, and how excellent His loving-kindness laid up for them that fear him! Psal. 31.19. and 36.7. But on the other hand, how incomparable is the misery of them, who cannot please God; even though they did both please them∣selves, and all others for the present: to be at odds with him, in whom alone they can subsist, and without whose savour, is nothing but wretchedness and misery, O! that must be the worst and most cursed estate imaginable: to be in such a state, as do what they can, they cannot please him, whom alone to please is of only con∣cernment, what can be invented to that? Now, if you ask who they are that are such? the words speak it plainly, in way of infe∣rence from the former doctrine, Therefore they that are in the flesh, cannot please God. Not, they in whom there is flesh; for there is remnants of that in the most spiritual man in this life: we cannot attain here to Angelick purity, though it should be the aim and endeavour of every Christian. But they that are in the flesh, or after the flesh, importing the predominion of that, and an univer∣sal thraldom of nature unto it, which indeed is the state of all men that are but once born, till a second birth come, by the Spirit of Jesus Christ.

The ground of this may be taken from the foregoing discourse, and it is chiefly twofold, one is, because they are not in Iesus Christ, in whom his soul is well pleased; another is, because they cannot suit and frame their carriage to his pleasure: since all mankind hath fal∣len under the displeasure of the most high God, by sinning against him, in preferring the pleasure of the flesh, and the pleasure of Sa∣tan, to the pleasure of God, there can be no atonement found to pacifie him, no sacrifice to appease him, no ransome to satisfie his

Justice, but that one perfect offering for sin, Iesus Christ, the pro∣pitiation for the sins of the elect world. This the Father accepts, in the name of sinners; and in testimony of his acceptance, he did two several times, by a voice from Heaven, declare first to a mul∣titude, Matth. 3.17. and then to the beloved Disciples, Matth. 17.5. and both times, with great Majesty and solemnity (as did become him) that this is his well-beloved Son, in whom his soul is well pleased. It pleased God, to make the stream of his love, to take another channel after mans sin, and not to run immediatly to∣wards wretched man; but he turned the current of his love another way, to his own Son, whom he choosed for that end, to reconcile man and bring him into favour: and his love going about, by that compass, comes in the ••ssue, towards poor sinners, with the great∣er force. He hath appointed Christ the meeting-place with sinners, the dayes-man to lay his hands on both; and therefore he is God to lay his hand on God, and Man to lay his hand on man, and bring both into a peaceable, and amicable conjunction. Now then, who∣ever are not in Iesus Christ, as is spoken, vers. 1. certainly they can∣not please God, do what they can; because God hath made Christ the Center, in which he would have the good pleasure of sinners meeting with his good pleasure; and therefore without faith it is impossible to please God, Heb. 11.6. not so much for the excellency of the act it self, as for the well-pleasing object to it, Christ. The love of the Father is terminat in Him, His Justice is sati••fied in Him. His love is well pleased with the excellency of His person: He finds in him an object of delight, which is no where else: and His Justice is well pleased with the sufficiency and worthiness of His ransome: and without this compass, there is neither satisfaction to the one, nor to the other: so then whatsoever you are, how high soever your degree in the world, how sweet soever your disposition, let your natures be never so good, your carriage never so smooth, yet certainly there is nothing in all, that can please God, either by an object of love, or a price for justice. You are under that eter∣nal displeasure, which will fall on and crush you to pieces: moun∣tains will not be so heavy, as it will appear in that great day of his wrath, Rev. 6. I say, you cannot come from under that imminent weight of eternal wrath, unless you be found in Iesus Christ, that blessed place of immunity and refuge, if you have not forsaken your selves, and your own natures, and denied your own

righteousnnss as dung, to be found in him, cloathed with his righ∣teousness and satisfaction. If the delight and pleasure of your soul, do not co-incide and fall in at one place, with the delight and good pleasure of the Father, that is, upon his well-beloved Son. Cer∣tainly, the pleasure and good will of God hath not as yet fallen up∣on you, and met with you; therefore if you would please God, be pleased with Christ: and you cannot do him a greater pleasure, then believe in him, Joh. 5.23. that is, absolutely resign your selves un∣to him, for salvation and sanctification.

The other ground is, Such as are in the flesh cannot frame their spirits, affections and wayes, to Gods good pleasure; for their very wisdome, the very excellency that is in them, is enmity to God, and cannot subject to His Law; and therefore they cannot please him. I am sure, you may easily reflect upon your selves, and find not with much search, but upon all these, as the Prophet Ier. 2.34. speaks, that it is not the study and businesse you have undertaken, To please God, but the bent, and main of your aims and endeavours is, to please your selves, or to please men. This makes many mens pains, even in Religion, displeasing to God; because they do not indeed mind his pleasure, but their own, or others satisfaction: what they do, is but to con••orm to the custome of the time, or command∣ments of men, or their own humour, and all this must needs be abominable to God. Truly, that which is in great account among men, is abomination to God, as our Saviour speaks of the very righ∣teousness, and professed piety of the Pharisees, Luk. 16.25. the more you please your selves and the world, the further you are from pleasing God. The very beginning of pleasing God, is, when a soul falls in displeasure at it self, and abhorrency of his own loath∣somness; therefore it is said, The humble and contrite spirit I will look unto, and dwell with him, and such sacrifices do please God, Isai. 66.2. P••al. 51.17. For the truth is, God never begins to be plea∣sant and lovely to a soul, till it begin to fall out of love with it self, and grow loathsome in its own eyes. Therefore you may con∣clude this of your selves, That with many of you God is not well please••, although you be all baptized unto Christ, and do all eat of that same spiritual meat, and drink of that same spiritual drink, though you have all Church-priviledges, yet with many of you God is not well pleased, as 1 Cor. 10.2, 3, 4, 5. not only because these works of the flesh that are directly opposite to his known will, such as for∣nication,

murmuring, grudging at Gods dispensation, cursing and swearing, lying, drunkenness, anger, malice, stri••e, variance, and such like, abound as much among you as that old people; But even these of you, that may be free from gross opposition to his holy will, your nature hath the seed of all that enmity, and you act enmity in a more covered way: you are so well pleased with your selves, your chief study is to please men: you have not given your selves to this stu∣dy, To conform your selves to the pleasure of God; therefore know your dreadful condition, you cannot please God, without whose favour and pleasure, you cannot but be eternally displeased and tormented in your selves. Certainly, though now you please your selves, yet the day sh••ll come, that you shall be contrary to your selves, and all to you, as it is spoken as a punishment of the Iews, 1 Thess 2 15. and the••e are some earnest of it in this life: many wicked persons a••e set contrary to themselve••, and all to them: they are like Esau, their hand against all, and all mens hand against them; yea, their own consciences continually vexing them: this is a fruit of that ••••ndamental discord, and enmity between men and God, and if you find it not now, you shall find it hereafter.

But as for you that are in Jesus Christ, who being displeased with your selves, have fl••d in to the well-beloved, in whom the Father is well pleased, to escape Gods displeasure; I say unto such, your persons, God is well pleased with in Christ, and this shall make way and place for acceptance to your weak and imperfect perfor∣mances, this is the ground of your peace and acceptance: and you would take it so, and it shall yeeld you much peace, when you can∣not be pleased with your selves. But I would charge that upon you, that as you by believing are well pleased with Christ, so you would henceforth study, to walk worthy of your Lord into all well-pleasing, being fruitful in every good work, and increasing in the knowledge of God, Col. 1 10. This is that, to which you are called, to such a work as may please him, to conform your selves even to His pleasure and will: If you love him, you cannot but fashion your selves so as he may be pleased. O how exact and observant is love of that which may ingratiat it fell in the beloveds favour? It is the most studious thing to please, and most afraid of displeasing. Ene••h had a large and honourable testimony, as ever was given to man, that he pleased God, Heb. 11.5. I beseech you be ambitious of this

after a holy manner: labour to know his will, and that for this end, that you may approve it, and prove it, that you may do that good and acceptable will of God: let his pleasure be your rule, your law, to which all within you may conform it self. Though you cannot attain an exact correspondence with his pleasure, but in ma∣ny things you will offend; yet certainly this will be the resolved stu∣dy of your hearts, how to please him; and in a•• far as you cannot please him, you will be displeased with your selves: But then, I would advise you, in as far as you are displeased with your selves, for not pleasing God, be as much well pleased with Christ, the plea∣sing-sacrifice and atonement; and this shall please God as much as your obedience could do, or your disobedience can displease him. To Him be praise and glory.

SERMON XXIII.

Rom. 8.9.

But ye are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in you. Now if any man, &c.

APplication is the very life of the Word, at least it is a neces∣sary condition, for the living operation of it: the applicati∣on of the Word to the hearts of hearers by Preaching, and the application of your hearts again to the Word by meditation, these two meeting together, and striking one upon another, will yeeld fire. Paul speaks of a right dividing of the word of truth, 2 Tim. 2.13. not that ordinary way of cutting it all in parcells, and dismem∣bering it, by manifold divisions, which I judge makes it loss much of its vertue, which consists in union, though some have pleasure in it, and think it profitable; yet I do not see that this was the A∣postolick way, that either they preached it themselves or recom∣mended it to others; but rather he means, the real distribution of the food of souls unto their various conditions, as it is the duty of a Steward to be both faithful and wise in that, to give every one their own portion: And as it is the Pastors duty thus to distribute

the Word of God unto you, so it is your part to apply it home to your selves, without which application, the former division of the Word aright, will not seed your souls: If every man act not the Pastor to his own heart, it cannot profit. Now indeed, the right application of the Word to souls, is the difficultest part of Preach∣ing, and it is the hardest point of hearing; in which there needs both much affection and much direction, the one to be serious and earnest in it, the other to be wise and prudent in it: without suitable af∣fection, it will not passe into the substance of the soul to feed it, no more then the stomack can digest meat, that wants convenient heat; and without discretion and wisdom, to choose our own por∣tion, it will not yeeld convenient food, but increase humours and superfluities, or distemper our spirits. That which I look at in these words, is, the discretion and prudence of this wise Steward in Gods House, after he hath represented the wretched and woful estate of them that are in the flesh, how their natures cannot but act enmity against God, how their end is death and destruction, he subjoyns in due season a suitable encouragement to believers, you are not in the flesh, &c. Because there is no man so sensible of that corruption that dwells within, as he that is in part renewed; as pain to a healthful body is most sensible, and as the abundance of light makes a larger discovery of what is disordered and defiled in the house; therefore such upon the hearing of the accursed estate of men in nature, of their natural rebellion against God, and Gods displeasure against them, they are most ready, I say, to apply suc•• things to themselves, to the weakning of their own h••nds, and sad∣ning of their hearts, as the upright-hearted Disciples were more ready to take with the challenge of betraying Christ, than the false-hearted Iudas: Therefore the Apostle prevents such an abuse of the Doctrine, by making application of the better part unto the Romanes, but for you, ye are not of the flesh, &c. Indeed, self-exa∣mination is necessary, and its like the chewing of the meat before it be sent into the stomack, it is as necessary and precedent before right application. I wish that every one of you would consider well what this living Word concerns you! it is the ground of all our barrenness, no man bring•• this home to himself which is spo∣ken to all: but truly the Lord ••peaks to all, that every man may speak to himself, and ask at his own heart, what is my concern∣ment in it? what is my portion? As for you whom the Lord hath

put upon this search of your selves, and hath once made you to find your selves in the black roll of perdition, under the hazard of the eternal weight of Gods displeasure, and there hath shewed un∣to your souls a way of making pea••e with God, and a place of re∣fuge in Jesus Christ, which hath sometimes refreshed and eased your hearts, and only was able to purifie your consciences, and calm the storms that did arise in them; if it be henceforth your study To walk to please him, and this engagement be on your hearts, To make no peace with the flesh, and corruption that dwells in you, then, I say, the Lord he calls and accounts you, not carnal but spi∣ritual: though there be much carnality in you, yet he denominats from the better part, not from the greatest part, you are not after the flesh, but after the spirit. Though Isaac be a weak young child, and Ishmael the son of the bond-woman be a strong man; yet thou art in Gods account esteemed according to the promise, which shall be the ground of thy stability: Isaac must abide in the house for ever, and grow stronger and stronger, and Ishmael must be cast out and grow weaker and weaker: the one is ordained for destruction, and so is called the old man, drawing near to its grave; the other for life: and so is a new man, renewed day by day. Thus they are in Gods promise, and you would learn thus to look upon it, not according to their present inequality in strength, but that future inequality and difference, which is wrapt up in the promise of God, and the seed whereof is in you.

As there is a woful penury and scantnesse of examination in the most part of men, who are wholly spent without, and take no lea∣sure to recognize their own souls; so there is a miserable excesse, and hurtful superfluity of examination and disputation among many of Gods children, who are alwayes in reflection, and almost never in action, so much on knowing what is, that they take not much leasure to do, or pursue what is not. Truly, I think when the Apostle com∣mands u•• to examine, whether we be in the faith, and prove our¦selves, he did not mean, to make it our perpetual exercise, or so to presse it, as we should not endeavour to be in the faith, till we know whether we be in it: that were no advancing-way, to refuse to go on in our journey, till we know what progresse we have made, as the custome is. But simply and plainly, I think, he intended to have Christianity begin at examination, as the first returning of a soul, must needs be upon some inquiry and search of the way, and

knowledge upon search, that our former way was wrong, and this is only right. But if this be the Porch to enter at, will you sit down and dwell in it, and not go on into the Palace it self? Because you must begin to search what you have learned wrong, that now you may unlea••n it, will you be ever about the learning to know your condition; and by this means never attain to the knowledge of the truth? But when you have upon any inquiry, found your selves out of the way, you should not entertain that dispute long; but hea••ken to the plain voice of the Gospel that ••ounds unto you, This is the way, walk in it; I am the way, saith Christ, enter at me, by believing in me: Now, once having found that you are unbe∣lievers by nature, to suspend believing, till you prove whether you be in the faith, is unreasonable and impossible; for certainly having once ••ound your selves void of it, you must first have it, before you know that you have it, you must fi••st apply to action, and afterward your examination shall be more easie.

But I would tell a more profitable improvement of such repre∣sentations of the sinfull and miserable estate of the ungodly world, then you use to make of it: and, I think, it is that the Apostles intend, in the frequent turning the eyes of Saints about, to the accursed state of the world; partly consolation, and partly some provocation to suitable walking: things that are opposite, a••e best known by com∣pa••ison one with another; each of them casts abroad a light to see the other by. Therefore it is that the Apostles do frequently re∣mind the converted Gentiles, of the wretched estate the world lyes into, and themselves once were into. You see it, 1 Cor. 6.11. And such were some of you, but now ye are washed. And Ephes. 2.1. You who were dead in sins hath he quickned. There is not any thing will more commend unto a Christian the grace of God towards him, nor to look abroad round about him, and take a view of the whole world, lying in wickedness; and then to lock backward to what himself once was, and compare it with what the free grace of God hath made him. O what a soul-ravishing contemplation is that! 1 Ioh. 5 19. And we ••now that we are of God, and the whole world lyes in wickedn••sse: how doth this highten the price of grace, and how much doth it add to a souls inward contentment, to think what it was of it self, and what it would undoubtedly have been, if not thus wonderfully surprized! One used alwayes to look to those below him, that he might n•••• en••y these above him. Truly

it might do well here, when a Christian is grieved and disquieted, because he hath not attained to that desired measure of the Image of God, and fellowship with him, To cast a look about him, to the miserable and hopeless estate of so many thousands, who have the image of Satan so visibly engraven on them, and have no inward stirring after this blessed Image; and reflect a little backward, to the hole of the pit whence he was taken, to look upon that primi∣tive estate that grace found him into, so loathsome as is described, Ezek. 16. Would not such a double sight, think you, make him break out in admiration, and be powerful to silence and compose his spirit? O to think, that I was once in that black roll, of these ex∣cluded from the Kingdom! such were some of you, and then to con∣sider, That my name was taken out, and washed by the blood of Christ, to be enrolled in the Register of Heaven; what an astonish∣ing thing is it! you see, in nature, God hath appointed contrarie∣ties, and varieties to beautifie the world; and certainly, many things could not be known how good and beneficial they are, but by the smart and hurt of that which is opposite to them: as you could not imagine the good of light, but by some sensible experi∣ence of the evil of darkness: Heat, you could not know the benefit of it, but by the vexation of cold. Thus he maketh one to commend another, and both to beautifie the world. It is thus in art, contrariety and variety of colours and lines, make up one beauty: diversity of sounds makes a sweet harmony. Now this is the art and wisdom of God, in the dispensation of his grace, He setteth the misery of some, beside the hap∣piness of others; that each of them may aggravat another: he puts light beside darkness, spirit, sore-against flesh; that so Saints may have a double accession to their admiration at the goodness and grace of God, and to their delight and complacency in their own happiness: he presents the state of men out of Christ, that you may wonder how you are translated, and may be so abundantly satisfied, as not to exchange your portion for the greatest Mo∣narchs.

Then, I say, this may provoke us, and perswade us to more suit∣able walking. Doth he make such a difference, O do not you un∣make it again! do not confound all again, by your walking after the course of the world: conformity to the world is a confusion of what God hath separated: Has infinit grace translated you from

that kingdom of darkness to light, O then walk in that light, as children of light! are ye such, owne your stations: consider your relations, and make your selves ashamed at the very thoughts of sin: he points out the deformed and ugly face of the conversation of the world, that you may fall in love with the beauty of holiness: as the Lacedemonians wont to let their child••en see their slaves drunk, that the bruitish and abominable posture of such in that sin, might imprint in the hearts of their children a detestation of such a vice. Certainly, the Lord calls you to mind often what you have been, and what the world about you is; not to engage you to it, but to alienat your minds from the deformity of sin, and to commend to you the beauty of obedience. You would learn to make this holy use and advantage, of all the wickedness the world lyeth into, To behold in it, as in a glasse, your own image and likenesse; that when you use to hate or despise others, you may rather loath and dislike your selves, as having that same common nature; and wonder at the goodness of God that makes such dif∣ference, where none was. This were the way to make gain of the most improfitable thing in the world, that is the sins of other men; for ordinarily the seeing and speaking of them, doth rather dispose us, and incline us to more liberty to sin. Many look on them with delight, some with contempt and hatred of these that commit them, but few know how to speak or look on sin it self with indig∣nation, or themselves, because of the seeds of it within them with abhorrency. I would think if we were circumspect in this, the worse the world is, we might be the better, the worse the times are, we might spend it better, the more pride we see, it might make us the more humble, the more impiety and impurity abounds it might provoke us to a further distance from, and disconformity with, the world: Thus if we were wise we might extract gold out of the dung-hill, and suck honey out of the most poysonable weed. The surrounding igno••ance, and wickedness of the world, might cause a holy Antiperistasis in a Christian, by making the grace of God unite it self, and work more powerfully; as fire out of a cloud, and shine more brightly, as a torch in the darkness of the night.

As for you, whose woful estate is here described, who are yet in the flesh, and enemies to God by nature, I would desire you to be stirred up at the consideration of this, that there are some who are delivered out of that prison, and that some have made peace with

God, and are no more enemies but friends, and fellow-Citizens of the Saints. If the case were left wholly incurable and desperat, you had some ground to continue in your sins and security; But now when you hear a remedy is pos••ible, and some have been help∣ed by it, I wonder that ye do not upon this door of hope offered, b••s••ir your selves, that you may be these who are here excepted, But you are not in the flesh: since some are, why may not I be? Will you awake your selves with this alarm! If you had any desire after this estate, certainly such a hope as this, would give you feet to come to Jesus Christ; for these are the legs of the soul, some de∣sire of a better estate, and some probability of it conceived by hope.

SERMON XXIV.

Rom. 8.9.

— If so be that the Spirit of God dwell in you. Now if any man, &c.

BVt will God in very deed dwell with men on earth! 2 Chron. 6.18. it was the wonder of one of the wisest of men: and in∣deed, considering his infinit Highness, above the hight of Heaven; his immense and incomprehensible greatnesse, that the Heaven of Heavens cannot contain him; and then the basenesse, emptinesse and worthlessnesse of man, it may be a wonder to the wisest of Angels: and what is it, think you, the Angels desire to look into, but this incomprehensi••le mystery, of the descent of the most High, to dwell among the lowest and vilest of the creatures! But as Solomons Temple, and these visible symbols of Gods pre∣sence, were but shadows of things ••o come, the substance whereof is exhibited under the Gospel▪ so that wonder was but a shadow or type of a greater and more real wonder, of Gods dwelling on the earth now. It was the wonder, shall God dwell with man, among the rebellious sons of A••••m! But behold a greater wonder since Christ came, God dwelling in man, ••••st personally in the Man Christ, in whom the fulnesse of the God-head dwelt bodily, then gra••i∣ously in the seed of Christ, in man by His Spirit; and this makes men spiritu••l, if so be the Spirit of Christ dwell in you. You heard

of the f••••st in-dwelling, ver. 3. God sending his own Son in the like∣nesse of sinful flesh, the inhabita••ion of the Divine Nature in our flesh, which had the likenesse of sinful ••••esh, but without sin; for he sanctified himself for our cause. And truly, this mysterious and wonderful inhabitation, is not only a pledge of the other, That God shall dwell in sinful men by his Spirit; but in order of nature, it hath some influence upon the other, without which God could not have dwelt in us. There is so much distance and disproportion be∣tween his Majesty and us, that we could not be well united, but by this interveening, God coming down f••••st a step, into the ho∣ly nature of the Man Christ, that from thence he might go into the sin••ul nature of other men. Our sin••ul and rebellious nature behoved to be first sanctified this way, by the pers••nal in-dwelling of God in our flesh; and this had made an easie passage into sinful Us, for His Spirit to dwell into us powerfully and graciously; there∣fore the Spirit of Christ is said to dwell in us, Christs Spirit, not only because proceeding from Him as from the Father; but parti∣cularly, because the inhabitation or operation of the Spirit in us, is the proper result and fruit of that glorious union of our nature with him. He took our flesh, that he might send us His Spirit. And O what a blessed exchange was this! He came and d••elt in our nature, that so He might dwell in us: He took up a Shop, as it were, in our flesh, that He might work in us, and make us again conformed to God.

We shall not cut this asunder into many parts; you see the words contain plainly The very essential definition of a spiritual man, and of a Christian. You find a spiritiual man and a Christian equivalent in this ver. that is to say, they are taken for one and the self same thing, and so they are reciprocal of equal extent and restraint; every Christian is one a••ter the Spirit, and whosoever is after the Spirit is a Christian: one of Christs, and one a••ter the Spirit is one thing. Now the definition of the Christian is taken from that which really and essentially constitutes him such. He is one in whom the Spirit of Christ dwells, that makes him one after the Spirit, that makes him one of Christs, because it is the Spirit of Christ. As if you define what a man is, you could not do it better then thus, he is one endowed with a reasonable soul: So the Apostle gives you the very soul and form of a Christian, which differenceth from all others. As the soul is to the body to make up a man, so

the Spirit of Christ is to the soul and spirit of a man, to make up a Christian: as the absence or presence of the soul makes or un∣makes a man, so the absence or presence of this Spirit makes or un∣makes a Christian, for you see he makes it reciprocal. If you be Christian••, the Spirit dwells in you, but if the Spirit dwell not in you, you are not Christians.

A word then to the first of these, that a Christian and a spiritual man are commensurable one to another. It is true, there are Iews who are not Iews inwardly, but only according to the letter, Rom. 2.28, 29. And so there are Christians, so called, who are but so out∣wardly, and in the letter, who have no more of it but the name and vi••ible standing in the Church; but we are speaking of that which is truly that which it is called, whose praise is not of men but of God. The name of •• man may be extended to a Picture or Image, for some outward resemblance it hath of him, but it is not a proper speech: no more is it proper to extend the Name of Christians un∣to the Pictures or Images of Christians, such as are destitute of this inward life. You may be properly, according to Scripture-phrase, members of the visible body; but you cannot have that real and blessed relation to Jesus Christ the Head, which shall be the source of happinesse to all the living members. I wish you would take it so, and flatter your selves no more with Church-titles, as i•• these were sufficient evidences for your salvation. You would all be called Christians, but it fears me you know not many of you the true meaning and signification of that word, the most comfortable sense of it is hid from you. The meaning of it is, That a man is renew∣ed by Christ in the spirit of his mind. As Christ and the Spirit are in∣separable, so a Christian and a spiritual ••ature are not to be ••ound severed. Certainly, the very sound of the name whereby you are called, imports another nature and conversation then is to be ••ound in many: You cannot say that you have a shadow of spirituality, either in your affections or actions; or that you have any real de∣sign and study that way, but only to please your flesh, and satisfie the customs of the world: why do you then usurpe the name of Christianity? this is a common sacriledge, to give that which is holy unto dogs. Others give it to you, and you take it to your selves. But know that though you please your selves and others in this; yet without such a renovation of your natures, and such a sincere study to be inwardly and outwardly conformed to the profession

and name of Christianity, you have not your praise of God, and him whom God praises and allows not, he cannot blesse for ever. I am perswaded, there are some who are not only in the letter, but in the Spirit, whose greatest desire and design is, To be indeed what they professe; and such their praise is of God, and if God praise them now, they shall be made to praise him for ever hereaf••er: such are allowed to take the name, and honourable style of Christia∣nity unto them: You are Christs, nearly interessed in him: and if you be Christs own, he cannot be happy without you; for such was his love, that he would not be happy alone in Heaven, but come down to be miserable with us: and now that he is again happy in Heaven, certainly he cannot enjoy it long alone, but he must draw up his members unto the fellowship of that glory.

Now the other thing, that which gives even beeing to a Christian, is, The Spirit of Christ dwelling in him. Of this inhabitation we shall not say so much as the comparison, being strained, will yeeld, nei∣ther expatiat into many notions about it: I wish rather we went home with some desires kindled in us, after such a noble guest as the Holy Spirit is, and that we were begun once to weary of ••he base and unclean guests that we lodge within us, to our own de∣struction. That which I said, that the Spirit is to a Christian what the soul is to a man, if well considered, might present the absolute necessity and the excellency of this unto your eyes. Consider what a thing the body is without the soul, how defiled and deformed a piece of dust it is, void of all sense and life, loathsome to look upon. Truly the soul of man by nature is in no better case, till this Spirit enter; it hath no light in it, no life in it, it is a dark dungeon, such as is described, Ephes. 4.18. Having the understanding dark∣ned, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their hearts. You have both in that word, d••rknesse and deadnesse, want of that shining light of God in the mind, ••o that it cannot discern spiritual things, that makes to our eternal peace: all the plainnesse and evidence of the Gospel, though it did shine as a Sun about you, cannot make you see or apprehend either your own misery, or the way to help it; because your dungeon is within: the most part cannot form any ••en∣sible notion of spiritual things, that are daily sounding unto them in the Word. The eye of the mind is put ou••, and if it be dark∣nesse, how great is that darknesse? Certainly the whole man is

without light, and your way and walk must be in the dark, and in∣deed it appears that it is dark night with many souls; because if it were not dark, they could not run out all their speed among pits and snares, in the way to destruction. And from this woful defect, flows the alienation of the whole soul from the life of God; that primitive light being eclipsed, the soul is separated from the influ∣ence of Heaven: and as Nebuchadnezzars soul acted only in a brui∣tal way, when driven out amongst beasts; so the soul of man, being driven out from the presence of the Lord, may act in a way com∣mon to beasts, or in some rational way in things that concern this life, but it is wholly spoiled of that divine life of communion with God: it cannot taste, smell or savour such things. O if it were vi∣sible unto us, the state of the ruinous soul, we would raise a more bitter lamentation over it, then the Iews did over Ierusalem, or the Kings and Merchants have reason to do over fallen Babylon! Truly, we might bemoan it thus, how is the faithful city become a harlot, righteousnesse lodged in it, but now murderers, Isa. 1.21. Man was once the dwelling place of princely and divine graces and ve••tues, the Lord himself was there, and then how comely and beautiful was the soul! But now it is like the desolate cities, in which the beasts of the desertly, and there houses are full of dole∣ful creatures, where Owls dwell, and Satyrs dance, where wilde beasts cry, and Dragons in the pleasant Palaces, Isa. 13.21, 22 and Ier. 50.39. So mighty is the fall of the soul of man, as of Babylon, that it may be cryed, It is fallen, and become the habitati∣on of devils, and the hold of every foul spirit, and a cage of every un∣clean and hateful bird, Rev. 18.2. All the beasts flock now to it, all the birds of darknesse take their lodging in it, since this noble guest left it, and took away the light from it; for the Sun hath not shined on it since that day: All unclean affections, all beastly lusts, all earthly desires, all vain cogitations, get lodging in this house, the Bethel is become a Bethaven, the house of God become a house of vanity, by the continual repair of vain thoughts: the house of pray∣er, is turned in a den of theeves and robbers: that which was at first created for the pure service and worship of God, is now a receptacle of all the rebellious and idolatrous thoughts and affections: the heart of every man is become a Temple full of Idols.

This is the state of it, and worse then can be told you: Now judge if there be not need of a better guest then these. O what

absolute necessity is there of such a Spirit as this, to repair and re∣form the ruinous spirit of man, to quicken and enlighten the dark∣ned mind of man! even that Spirit, that made it at first a glorious Palace for God, that Spirit that breathed the soul into the formed clay, must repair these breaches, and creat all again. Now when the Spirit of Christ enters into this vile and ruinous cottage, he repairs it, and reforms it, he strikes out lights in the heart, and by a won∣derful eye-salve, makes the eyes open to see: He creats a new light within, which makes him behold the light shining in the Gospel; and behold all things are new, himself, new, because now most loath-some and vile; the world new, because now appears nothing but vanity in the very perfection of it; and God new, because another Majesty, glory, excellency and beauty shines into the soul, then ever it apprehended. And as the Spirit enlightens, so He enlivens this Tabernacle or Temple, He kindles a holy fire in his affections, which must never go out; it is such as cannot be kindled i•• it go out, but by the beams of the Sun, as the Poets fancied the Vestal∣fire. The spirit within the soul is a fire to consume his corrupti∣on, to burn up his drosse and vanity: Christ comes in like a refiner, with the fire of the Spirit, and purges away earthly lusts, and makes the love of the heart pure and clean, to burn upward toward Hea∣ven. This Spirit makes a Christian-soul move willingly toward God, in the wayes that seemed most unpleasant: It is an active prin∣ciple within him that cannot rest, till it rest in its place of eternal rest, and delight in God. And then the Spirit reforms this house, by casting out all these wild beasts that lodged in it, these savage and unruly affections that domineered in man: this strong man en∣tering in casts them out: there is much rubbish in old waste Palaces, Neb. 4.2. O how much pains is it to cleanse them •• our house is like the house of these Nobles, Ier. 5.27. Full of deceit, as a cage is full of birds, and our heart full of wickednesse and vanity, Jer. 4.14. Certainly it will be much labour, to get your unclean spirits cast out, that is the grosser and more palpable lusts, that reign in you; but when these are gone forth, yet there is much wickednesse and uncleannesse in the heart, of a more subtile nature, and by long in dwelling almost incorporated and mingled with the soul; and this will not be gotten out with gentle sweeping, as was done, Luk. 11.25. that takes away only the uppermost filth that lyes loosest, but this must be gotten out by much washing and cleansing; and

therefore the Spirit enters by blood and water. There are idols in the heart, to which the soul is much engaged, it unites and closes with them, Ezek. 36. and these must be cleansed and washed out. There is much deceit in the heart, and this lyes clossest to it, and is engrossed into it: and indeed this will take the help of fire to separate it; for that is of the most active nature to separate things of a diverse nature: the Spirit must by these take out your drosse, and all this the Spirit will not do alone, but honours you with the fellowship of this work; and therefore you must lay your account, that the operation and reformation of this house, for so glorious a Guest, will be laborious in the mean time: But O how infinitly is that compensed! one hours fellowship with him alone, when all strangers are cast out, will compense all, will make all to be forgotten; the pain of mortification will be swallowed up in the pleasure of his inhabitation: When I shall awake I shall be sa∣tisfied with thy likeness. When He shall take up house fully in you, it will satisfie you to the full. In the mean time, as he takes the rule and command of your house, so for the present he provides for it, the provision of the soul is incumbent to this Divine Guest: and O how sweet and satisfying is it! the peace and joy of the Ho∣ly Ghost, which are the intertainment that he gives a soul, where he reigns, and hath brought In righteousnesse, Rom. 14.17. What a noble train doth the Spirit bring alongs with him, to furnish this house? Many rich and costly ornaments hang over it, and adorn it, to make it like the Kings Wise, all glorious within, such as the or∣nament of a meek and quiet spirit, 1 Pet. 3.4. which is a far more precious and rich hanging, than the most curious or precious con∣texture of corruptible things: the cloathing of humility, simple in shew; but rich in substance, 1 Pet. 5.5. which enriches and beau∣tifies the soul that hath it, more than all Solomons glory could do his person; for better is it to be of a humble spirit with the lowly, then divide the spoil with the proud, Prov. 16.19. In a word, the Spirit makes all new, puts a new man, a new fashion and Image on the soul, which suits the Court of Heaven, the highest in the world; and is conformed to the noblest and highest pattern, the Holinesse and Beauty of the greatest King. And being lodged with∣in, O what sweet fruits is the Spirit dayly bringing forth to feed and delight the soul withall! Gal. 5.22, 23. And he is not only a Spirit of Sanctification, but of Consolation too; and therefore of all, the

most worthy to be received into our hearts, for he is a bosome-comforter, Ioh. 14 16. when there is no friend nor lover without, but a soul in that posture of Heman, Psal. 88.18. and in that de∣solate estate of the Churches, Ierem. Lament. 1.2. Among all her lovers she hath none to comfort her, vers. 17. Spreading forth her hands, and none to comfort her, vers. 21. Sighing, and none to comfort her: In such a case to have a living, and over-running spring of comfort within, when all externall and lower consolations, like winter-brookes, that dry up in summer, have dryed up and disap∣pointed thy expectation; sure this were a happy guest, that could do this. O that we could open our hearts to receive him!

SERMON XXV.

Rom. 8.9.

— If so be that the Spirit of God dwell in you. Now if any man, &c.

THere is a great marriage spoken of, Eph. 5. That hath a great mystery in it, which the Apostle propoundeth as the samplar and archetype of all marriages, or rather as the sub∣stance; of which all conjunctions and relations among the crea∣tures are bu•• the shaddows. It is that marriage between Christ and his Church, for which it would appear this world was builded, to be a Palace to celebrat it into; and especially the upper-house, Heaven, was made glorious for that great day, where it shall be so∣lemnized. The first, in order of time, that was made by God himself in paradise, certainly to represent a higher mystery, The marriage of the second Adam with his Spouse, which is taken out of his bloody side, as the Apostle imports, Eph. 5. Now there is the greatest inequality and disproportion between the parties, Christ and sinners; so that it would seem a desperate matter, to bring two such distant and unequal natures to such a neer union, as may cast a copy to all unions and relations of the creatures. But He, who at first, made a kind of marriage between Heaven and Earth, in the composure of man, and joyned together an immor∣tal

spirit in such a bond of amity with corruptible dust, hath found out the way to help this and make it ••easable: And truly, we may conceive the Lord was but making way for this greater mystery of the union of Christ with us, when he joyned the breath of Heaven with the dust of the earth: in this he gave some representation of another more mysterious conjunction. Now, the way, that the wisdome and love of God, hath found out to bring about this mar∣riage, is this, Because there was such an infinite distance, between the only begotten Son of God, who is the expresse character of his Image, and the brightness of his Glory, and Us sinful mortal crea∣tures, whose foundation is in the dust; therefore it pleased the Father, out of His good-will to the match, To send his Son down among men, and the Son out of his love to take on our fl••sh, and so fill up that distance with his low condescendence, to be partaker of flesh and blood with the children. And now, what the Lord spoke of man fallen, in a holy kind of irony or mock, Behold he is be∣come as one of us, that men may truly say of the Son of God, not fallen down from Heaven, but come down willingly, Lo he is be∣come as one of us, like us in all things, except sin, which hath made us unlike our selves. This bond of union, you have in the vers. 3. Christ so infinitly above sinners, and higher then the Heavens, com∣ing down so low, to be as like sinners as might be, or could be profitable for us, in the li••eness of sinful flesh, &c. But yet this bond is not neer enough, that conjunction seemeth but general and infirm; both because it is in some manner common to all mankind, who shall not be all advanced to this priviledge. By taking on our nature, he cometh nearer to humane nature, but not to some beyond others; and besides, the distance is not filled up this way, because there is a great disproportion between that nature in Christ, and in us: In Him, it is holy, and undefiled, and seperated from sin; but in Us, it is unclean and immersed into sin; so that albeit he be nearer us, as a man; yet he is far distant and unlike us, a holy, perfect man: Now, what fellowship can be between light and darkness? as Paul speaketh of the marriage of Christians with Idolaters: much greater distance and disagreement, is between Christ and us. Therefore, it seemeth that some of us must be changed and trans∣formed: But Him it may not be, he cannot become liker us than by partaking of our flesh; for if he had become a sinner indeed, he would have become so like us, that he could not help himself nor

us either: this would eclipse the glory and happiness of the marriage: but in that he came as near as could be, without dis∣abling him••elf, to make us happy, and so he was contented to come in the place of sinners, and take on their debt, and answer to Gods Justice for it; yea, and in his own person, he submitted to be tempted to sin, though it had been evil for us he had been over∣come by it; yet this brings him a step lower and nearer us, and maketh the union more hopeful. But since he can come no lower, and can be made no liker us in the case we are in; then certainly (if the match hold) We must become liker him, and raised up out of our miserable estate, to some suitableness to his holy Na∣ture; and therefore the love and wisdom of God, to fill up the distance compleatly, and effectuat this happy conjunction, that the creation seemeth to groan for, (for vers. 22. the whole creation is pained till it be accomplished) he hath sent his blessed Spirit to dwell in Vs, and to transform our natures, and make them partakers of the divine nature, 2 Pet. 1.4. as Christ was partaker of humane nature: and thus the distance shall be removed, when a blessed Spirit is made flesh, and a fleshly man made spirit, then they are near the day of espousals: and this indwelling of the spirit, is the last link of the chain, that fastens us to Christ, and maketh our flesh in some measure like His holy flesh. By taking on our flesh, Christ became bone of our bone, and flesh of our flesh: But the union be∣cometh mutual, when we receive the spirit; we become bone of His bone, and flesh of His flesh, as it is expressed, Eph. 5.30. In al∣lusion to the creation of Eve, and her marriage to Adam: the ground of the marriage is, That near bond of union, because she was taken out of man, and therefore because of his flesh and bone, she was made one flesh with him; even ••o the sinner must be partaker of the Spirit of Christ, as Christ is partaker of the flesh of sinners: and these two concurring, these two knots interchanging and woven thorow other, we become one fl••sh with him. And this is a great mystery indeed, to bring two, who were so far assunder, so near other. Yea, it is nearer then that too; for we are said, not on∣ly to be one flesh with Christ, but one spirit, 1 Cor. 6.17. He that is joyned to the Lord is one spirit; because he is animated and quickned, by one Spirit, that same Spirit of Christ: and indeed spirits are more capable of union, and more fit to embosome one with another, then bodies; therefore the nearest union conceiv∣able,

is the union of spirits by affection: this maketh two souls one; for it transports their spirit out of the body, where it lives, and setleth it there where it loveth.

Now, my beloved, you see what way this great marriage, that heaven and earth are in a longing expectation after, shall be brought about. Christ he did forsake his Fathers house, when he lest that holy habitation, his Fathers bosome, a place of marvellous delight, Prov. 8.30. And descended into the lowest parts of the earth, Eph. 4.9. And, He came out from the Father into the world, John 16.28. This was a great journey to meet with poor sinners. But, that there may be a full and intire meeting, you must leave and forsake your fathers house too; and forget your own people, Psal. 45.10. You must give an intire renounce to all former lovers, if you would be His; all former bonds and engagments must be broken, that this may be tyed the faster: And to hold to the subject in hand, you must forsake and forget the flesh, and be possessed of his holy Spi∣rit: as he came down to our flesh, you must rise up to meet him in the Spirit: the Spirit of Christ must indeed prevent you, and take you out of that natural posture you are born into, and bring you a great journey from your selves, that you may be joyned unto Him.

This Spirit of Christ is his messenger and ambassadour, sent be∣fore-hand to fit you, and suit you for the day of Espousals; and therefore he must have a dwelling, and constant abode in you. This indwelling, imports A special familiar operation, and the perpetuity or continuance of it. The Spirit is every where in his being, and he worketh every where too; but here he hath a special and pecu∣liar work in commission, To reveal the love of God in Christ, to engage the soul to love him again, to prepare all within for the great day of Espousals, to purifie and purge the heart from all that is displeasing to Christ, to correspond between Christ and his Spouse, between Heaven and Earth, by making intercession for her when she cannot pray for her self, as you find here, vers. 26. and so sending up the news of the souls panting and breathing after Christ, sending up her love, groans and sighs to her beloved, giving intelligence of all her necessities to Him, who is above, in the place of an Advocat and Interceeder; and then bringing back from Heaven light, and life, direction from her Head (for the Spirit must lead in all truth) and consolation, for Christ hath appointed the spirit,

to supply his absence, and to comfort the soul in the mean time till he come again: you have this mutual and reciprocal knot in 1 Ioh. 4.13. Hereby we know that we dwell in him, and he in us, by the spirit that he hath given. It is much nearness to dwell one with another, but much greater, to dwell one in another: and its re∣ciprocal, such a wonderful interchange in it, we in him, and he in us: for the Spirit carries the soul to Heaven, and brings Christ, as it were, down to the earth: He is the Messenger that carries Let∣ters between both: our prayers to Him, and His prayers for us, and love-tokens to us, the anointing that teacheth us all things, from our husband, 1 Ioh. 2.27. and revealing to us the things of God, 1 Cor. 2.12. giving us the fi••st fruits of that happy and glo∣rious communion we must have with Christ in Heaven, as you see, ver. 23. of this chap. and sealing us to the day of redemption, Eph 1.13. and 4.30. Supplying us with divine power against our spiritual enemies, fetching alongs from Heaven that strength whereby our Lord and Saviour overcame all, Eph. 3.16. Gal. 5.17. This is a presence that few have, such a familiar and love-abode: But cer∣tainly, all that are Christs, must have it in some measure: Now, whosoever hath it, its perpetual, the Spirit dwells in them: Its not a sojourning for a season, not a lodging for a night, as some have fits and starts of seeking God, and some transient motions of con∣viction or joy, but return again to the puddle: these go through them as lightning, and do n••t warm them, or change them; but this is a constant residence; where the Spirit takes up house he will dwell, he dwelleth with you, and shall be in you, and abide for ever, Joh. 14.16, 17. If the Son abide in the house for ever, Joh. 8.35. much more the master of the house must abide. Now the Spirit where he dwells, hath gotten the command of that house: all the power is put in his hand, and resigned to him; for where he dwells, he must rule, as good reason is, He is about the greatest work that is now to do in the world, the repairing and renewing of the ruines and breaches of mans spirit, which was the fi••st breach in the Creation, and the cause of all the rest: He is about the cleansing and washing this Temple, and we may be perswaded that he who hath begun this good work, will perform it untill the day of Christ, till we be presented blameless and without spot to our husband, Phil. 1.5, 6. and this is the grand con••olation of believers, that they have this presence assured to them by promise; that the Spirit is

fixed here by an irreovcable and unchangeable Covenant or do∣nation, and will not wholly depart from them, though he may with∣draw and leave you comfortless ••or a season, Isa. 59.21.

Therefore I would shut up all in a word of exhortation to you, that since we have the promise of so noble and happy a guest, you would apply your selves to seek him, and then keep him; to re∣ceive him, and then retain him. It is true that he must first pre∣vent u••; for as no man can say that Iesus is the Christ, but by th•• Spirit of God, so no man can indeed p••ay for the Spirit, but by the Spirits own intercession within him. Where God hath bestowed any thing of this Spirit, it is known by the kindly and fervent desires af∣ter more of it. Now, since we have such a la••ge and ample pro∣mise, Ezek. 36.27. Ioel 2.28. of the pouring out of the Spirit, and that in as absolute and free a manner as can be imagined; and this renewed by Christ, and confirmed by his Prayer to the Father for the performance of it, Ioh. 14.16, 17. and then we have a sweet and affectionat promise propounded in the most moving and loving manner that can be, Luk. 11.13. where he encourageth us to pray for the Spirit, and that from this ground, that our Heavenly Fa∣ther who placed that natural affection in other fathers towards their children, whereby they cannot refuse them bread when they cry for it: He who was the Author of all natural affection; must certainly transcend them infinitly in his love to his child••en as the Psalmist argues, Shall not he that planted the ear, hear, and he that formed the eye, see? So may a poor soul reason it self to some confidence, Shall not He who is the ••ountain of all natural love in men and beasts, have much more Himself, and if my ••ather will not give me a stone when I seek bread, certainly he will far lesse do it? Therefore if we being evil, know how to give good things to our chil∣ren, how much more shall our Heavenly Father give his Spirit to them that ask him. Alas that we should want such a gift for not ask∣ing it! my beloved, let us enlarge our desires for this Spirit and seek more earnestly; and no doubt affection, and importunity will not be sent away empty. Is it any wonder we receive not, because we ask not, or we ask so coldly, that we teach him in a manner to deny us, qui ti••ide rogat, I may say frigide; docet negare, ask frequently, and ask confidently, and His heart cannot deny. O that we could lay this ing••gement on our own hearts, to be more in Prayer! Let 〈◊〉〈◊〉 presse our selves to this, and we need not presse Him; albeit

the first grace be wholly a surprisal, yet certainly he keeps this suit∣able method in the enlargements of grace, that when he gives more, He enlargeth the heart more after it, He openeth the mouth wider to ask and receive, and according to that capacity, so is His hand opened to fill the heart. O, why are our hearts shut, when his hand is open! Again, I would exhort you in Jesus Christ, to intertain the Spirit suitably, and this shall keep Him. To this purpose are these exhortations, Grieve not the Spirit, Eph. 4.30. and quench not the Spirit, 1 Thes. 5.19. There is nothing can grieve Him, but sin: and if you intertain that, you cannot retain Him. He is a Spi••it of ho∣linesse, and He is about the making you holy; then do not marr him in his work, labour to advance this, and you do him a pleasure. If you make his holy Temple an unclean cage for hateful birds, or a Temple for Idols, how can it but grieve him? and if you grieve the Spirit, certainly the Spirit will grieve you, will make you re∣pent it at the heart. Please him, by hea••kning to his motions, and following his direction, and he shall comfort you: His office is to be a spring of consolation to you; but if you grieve him, by walking in the imagination of your hearts, and following the suggestions of the Flesh, His enemy, no doubt that spring will turn its channel ano∣ther way; and dry up for a season toward you. It is not every sin or infirmity that grieves Him thus, if so be that it grieve thee; but the intertaining of any sin, and m••king peace with any of his enemies, that cannot but displease Him: and O what losse you have by it! You displease your greatest friend, to please your greatest enemy: you blot and bludder that seal of the Spirit, that you shall not be able to read it, till it be cleansed and washed again. Now, if any man have not this Spirit of Christ, he is none of his, he is not a Christian: take this alongs with you, who aim at nothing but the external and outward shew, or visible standing in the Church: if you have not this Spirit, and the seal of this Spirit found on you, Christ will not know you for his in that day of his appearing.

SERMON XXVI.

Rom. 8.10.

And if Christ be in you, the body is dead because of sin, &c.

GODS presence is his working: his presence in a soul by his Spirit, is his working in such a soul in some special manner, not common to all men, but peculiar to them whom he hath chosen. Now his dwelling is nothing else, but a continued, fami∣liar and endlesse working in a soul, till he have conformed all with∣in to the Image of His Son. The soul is the office-house, or work-house that the Spirit hath taken up, to ••rame in it the most curious piece of the whole Creation, even to restore and repair that Ma∣ster-piece which came last from Gods hand, ab ultima manu, and so was the chiefest, I mean, the Image of God, in righteousness and ho∣linesse. Now, this is the bond of union between God and us: Christ is the bond of union with God, but the Spirit is the bond of union with Christ. Christ is the peace between God and us, that makes of two one, but the Spirit is the link between Christ and us, whereby he hath immediat and actual interest in us, and we in Him. I find the union between Christ and a soul shadowed out in Scri∣pture, by the nearest relations among creatures, (for truly these are but shadows, and that is the body or substance) and because an union that is mutual, is nearest, it is often so expressed, as it im∣ports an interchangeable relation, a reciprocal conjunction with Christ. The knot is cast on both sides to make it strong, Christ in us, and we in him: God dwelling in us, and we in Him: and both by this one Spirit, 1 Joh. 4.13. Hereby we know that God dwelleth in us, and we in him, by his Spirit which he hath given us. You find it often in Iohn, who being most possessed with the love of Christ, and most sensible of his love, could best expresse it: I in them, and they in me: He that keepeth his commands dwelleth in Him, and he in Him; as the names of married persons are spelled through other, so doth he spell out this in-dwelling: its not cohabitation, but inhabitation; neither that alone singlely, but mutual inhabitation,

which amounts to a kind of Penetration, the most intimat, and im∣mediat presence imaginable. Christ ••welleth in our hearts by faith: and we dwell in Christ by love, Eph. 17. and 1 John 4. Death bringeth him into the heart; for it is the very ••pplication of a Saviour to a sinfull soul. It is the very applying of his blood and sufferings to the wound that sin hath made in the conscience: the laying of that sacrifice propitiatory to the wounded conscience, is that which heals it, pacifies it, and calms it. A Christian by recei∣ving the offer of the Gospel cordially and affectionatly, brings in Christ offered into his house, and then salvation comes with him. Therefore, believing is receiving, John. 1. the very opening of the heart, to let in an offered Saviour; and then Christ thus possessing the heart by faith. He works by love, and he that dwelleth in love, dwelleth in God, and God in him. Love hath this special vertue in it, that it transports the soul, in a manner, out of it self, to the be∣loved: Cant. 1.9. anima est ubi amat non ubi animat: the fixing and esta∣blishing of the heart on God, is a dwelling in Him; for the constant and most continued residence of the most serious thoughts and a••∣fections, will be their dwelling in the all fulness and riches of grace in Jesus Christ: as the spirit dwelleth where he worketh, so the soul dwelleth where it delighteth: its complacency in God, mak∣eth a frequent issue or outgoing to Him in desires and breathings after Him: And by means of this same, God dwelleth in the heart: for love is the opening up of the inmost chamber of the heart to Him, it brings in the beloved in to the very secrets of the soul, to lye all night betwixt His breasts, as a bundle of myrrhe. Cant. 1.13. And indeed all the sweet odours of holy duties, and all the performing of good works, and edifying speeches, spring out only, and are sent forth from this bundle of myrrhe that lyes betwixt the breasts of a Christian, in the inmost of his heart, from Christ dwelling in the affections of the soul.

Now, this being the bond of union betwixt Christ and us, it follows necessarily that whoever hath not the Spirit of Christ, he is none of His, and this is subjoyned for prevention or removal of the misapprehensions and delusions of men in their self-judgings▪ Because self-love blinds our eyes, and maketh our hearts deceive themselves: we are given to this self-flattery, to pretend and claim to an interest in Jesus Christ, even though there be no more evi∣dence for it, then the external relation that we have to Christ, as

members of his visible body, or partakers of a common influence of his Spirit. There are some external bonds and tyes to Christ, which are like a knot that may easily be loosed if any thing get hold of the end of it, as by our relations to Christ by baptisme, hearing the word, your outward covenanting to be his people: all these are loose unsure knots: It is as easie to untie them, as to tie them, yea, and more easie; and yet many have no other relation to Christ then what these make. But it is only the Spirit of Christ given to us that intitles and interesseth us in Him, and Him in us; its the Spirit working in your souls mightily and continually, making your hearts temples, for the offering of the sacrifice of prayer and praises, casting out all idols out of these temples, that He alone may be adored and worshipped, by the affectionate service of the heart, purging them from all filthinesse of flesh and spirit; It is the Spirit, I say, thus dwelling in men, that maketh them living members of the true body of Christ, lively joyned to the head, Christ, this maketh him yours, and you his: by vertue of this He may command you as His own, and you may use and imploy Him as your own. Now, for want of this in most part of men, they also want this living, saving-interest in Christ: they have no real, but an imaginary and notional propriety and right to the Lord Jesus; for Christ must first take possession of us by His Spirit, before we have any true right to Him, or can willingly resign our selves to Him, and give Him right over us. What shall it profite us, my beloved, to be called Christians, and to esteem our selves so, if really we be none of Christs? shall it not highten our condemnation, so much the more, that we desire to passe for such, and give out our selves so; and yet have no inward aquaintance and interest in Him, whose name we love to bear? Are not the most part shadows and pictures of true Christians, bodies without the soul of Christianity, that is, the Spirit of Christ, whose hearts are treasures of wickednesse and deceit, and stor••-houses of iniquity and ignorance. It may be known what treasure fills the heart, by that which is the constant and common vent of it, as our Saviour speakes, Matth 15.19. and 12.34, 35. Out of the abundance of the heart the mouth speaks, the feet walks, and the hand works: Consider then, if the Spirit of God dwelleth in such unclean habitations and dark dungeons, cer∣tainly no uncleanness or darkness of the house can hinder him to come in; but ••t is a sure argument and evidence That he is not as

yet come in, becaus•• the Prince of darkness is not yet cast out of many souls, nor yet the unclean spirits that lodge within: these haunt your hearts, and are as familiar now as ever. Sure I am, ma∣ny souls have never yet changed their guests, and it is as sure that the fi••st guest that taketh up the soul, i•• darkness and desperat wick∣edness with imparalelled deceitfulness: there is an accur••ed trinity, in stead of that blessed T••inity, the Father, the Son, and the Holy Spirit; and when this holy T••inity cometh in to dwell, that other of Hell must go out. Now, my beloved, do you think this a light matter, To be disowned by Jesus Christ: Truly, the word of Christ, which is the character of all our evidences and rights for Heaven, disowns many, as bastards and dead members, withered branches; and certainly, according to this word He will judge you: the word that I have spoken shall judge you in the last day: O that is a heavy word! you have the very rule and method of proceeding laid down before you, now which shall be punctually kept at that great day: Now, why do you not read your ditty and condemnatory sentence here registred? If you do not read it now, in your consciences, he will one day read it before men and Angels, and pronounce this, I know you not for mine, you are none of mine. But if you would now take it to your hearts, there might be hope that it should go no further, and come to no more publick hearing: there were hope that it should be repealed before that day, because the fi••st entry of the Spirit of Christ, is, to convince men of sin, that they are unbelievers, and without God in the world: and if this were done, then it were more easie to convince you of Christs righteous∣nesse, and perswade you to embrace it; and this would lead in another link of the chain, the conviction of judgement, to perswade you to resign your selves to the Spirits rule, and renounce the king∣dom of Satan: this were another trinity, a trinity upon earth, three bearing witnesse on the earth that you have the Spirit of God.

Vers. 10. All the preceeding verses seem to be purposly set down by the Apostle, for the comfort o•• Christians, against the remnants of sin and corruption within them; ••or in the preceeding Chapter, he person•••••• the whole body of Christ militant, shewing in his own ex••mple how much sin r••mains in ••he ••••lie••t in this life, and this

he rather instances in his own person then another, that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of Saints; and yet in this chapter, he propounds the consola∣tion of Christ••••ns more generally, that all may know, That these priviledges and immunities belong even to the meanest and weakest of Christians; that as the best have reason to mourn in themselves, so the worst want not reason to rejoice in Jesus Christ. And this would alwayes be minded, that the ••mplest grounds of strongest consolation are general to all that come indeed to Jesus Christ, and are not restricted unto Saints of such and such a grouth and stature: the common principles of the Gospel are more full of this milk of consolation, if you would suck it out of them, then many particular grounds which you are laying down for your selves. God hath so disposed and contrived the work of our s••lvation, that in this life, he that hath gath••red much, in some respect, hath nothing over, that is to say, hath no more reason to boast then another; but will be constrained to sit down and mourn over his own evil heart, and the emptiness of it; and he that hath gathered lesse, hath in some sense no want: I mean, he is not excluded and shut out from the right to these glorious priviledges, which may expresse gloriation and rejoycing from the heart: that there might be an equality in the body, he maketh the stronger Christian to partake with the weaker in his bitter things, and the weaker with the stronger in his sweet things; that none of them may conceive themselves either dispised, or alone regarded; that the Eunuoh may not have reason to say, I am a dry tree, Isa. 56.3. For, behold the Lord will give, even to such, a place in his house and a name, better then of sons and daughters. The soul that is in sincerity aming at this walk, and whose inward de••ires ••••irrs after more of this holy Spirit, he will not refuse to such, that name and esteem, that they dare not take to themselves, because of their seen and sel•• unworthinesse. Now, in thi•• vers. he proceeds further, to the fruits and effects of sin dwelling in us, to enlarge the consolation against that too. Now, if Christ be in you, the body, &c. Seeing the word of God hath made such a connexi∣on between ••in and de••th, and death is the wages of sin, and that which is ••he 〈◊〉〈◊〉 compence of enmity and rebellion ••gainst God, the poor t••oubled soul might be ready to conceive, That is the body be adjudged to death for sin, that ••he rest of the wages shall be payed, and sin havi••g so much dominion as to kill the body that

it should exerce its full power to destroy all; seing we have a vi∣sible character of the curse of God engraven on us in the mortali∣ty of our bodies: it may look with such a visage on a soul troubled for sin, as if it were but earnest of the full curse and weight of wrath, and that sin were not fully satisfied for, nor Justice fully contented by Christs ransome. Now, he opposes to this misconception, the strongest ground of consolation, If Christ be in you, though your bo∣dies must die for sin, because sin dwelleth in them, yet that spirit of life that is in you, hath begun eternal life in your soul••: your spi••its are not only immortal in being, but that eternal happy be∣ing is begun in you; the seeds of it are cast into your souls, and shall certainly grow up to perfection of holiness and happiness, and this through the righteousnesse of Christ, which assureth that state unto you: The comfort is, it is neither total, for it is only the death of your bodie; nor is it perpetual, for your bodies shall be raised again to life eternal, vers. 11. And not only is it only part, and for a season, but it is for a blessed end and purpose, it is that sin may be wholly cleansed out, that this tabernacle is taken down: as the ••eprous houses were to be taken down under the Law, and as now we use to cast down Pest-lodges, the better to cleanse them of the infection: It is not to prejudge him of life, but to install him in a better life. Thus you see that it is neither total nor perpetu∣al, but it is medicinal and profitable to the soul: it is but the death of the body for a moment, and the life of the soul for ever.

SERMON XXVII.

Rom. 8.10.

And if Christ be in you, the body is dead because of sin, &c.

THis is the high excellency of Christian Religion, that it con∣tains the most absolute precepts for an holy life; and the greatest comforts in death: for from the••e two, the truth and excellency of Religion is to be measured: if it have the high∣est and perfectest rule of walking, and the chiefest comfort withall.

Now, the perfection of Christianity you saw in the rule, how spiri∣tual it is? how reasonable? how divine? how free from all corrupt mixture? how transcending all the most exqui••ite precepts and laws of men, deriving a holy conver••ation from the highest fountain, the Spirit of Christ, and conforming it to the highest pattern, the will of God. And indeed in the first word of this vers. there is some∣thing of the excellent nature of Christianity holden out, If Christ be in you, which is the true description of a Christian, one in whom Christ is, which imports The divine principle, and the spiritual subject of Chri••tianity. The principle is Christ in a man, Christ by His Spirit dwelling in him. This great Apost••e knew thi•• well in his own expe∣rience, and therefore he can speak best in this style, I live, yet not I, bu•• Christ in me, Gal. 2.20. Importing that Christ and His Spirit is to the soul, what the soul is to the body: that there is a living influ∣ence from Heaven, that acts and moves the soul of a Christian as powerfully, yet as sweetly and pleasantly, as if it were the natural motion of the soul: and truly it is the natural motion of the soul, its that primitive life which was most connatural to the soul of man, which sin did deprive us of: all the powerful constraint and vio∣lence that Christ uses in drawing the souls of men to him, and af∣ter him, is as kindly unto them, and perfects them as much, as that impulse by which the soul moves and turns the body: a sweet com∣pu••••ion, and blessed violence! Now this should make Christians often to reflect upon another principle of their life then themselves, that by looking on Him who is the resurrection and the life, who is the true Vine, and abiding in Him by faith, their life may be con∣tinued and inc••eased. It is certainly much reflection on Him who is all in all; and lesse upon our selv••s, that maintains this life: and therefore, the most part of men being wholly strangers to this, whe∣ther in their purposes, or practices, or judgings of both, unacquain∣ted with any higher look in Religion, then they use in their natu∣ral and civil actings, it doth give ground to assure us that they are strangers, alienated from the life of God, without God and without Christ in the world.

But then, the spiritual subject of Christianity is here: Christ in you, not Christ without you, in ordinances, in profession, in some ci∣vil ••arriage; but Christ within the heart of a man, th••t as a Chri∣stian: It is the receiving of Ch••ist into the soul, and putting Him on upon the inner man, and renewing it, that makes a Christian;

not being externally cloathed with him, or compassed about with him in the administration of the Ordinances: It fears me, most part of us who bear that name of Christianity, have no character of it within, if we were looked and searched. Many are like the se∣pulchres Christ speaks of, without painted and fair, within nothing but rottennesse and dead bones. What have many of you more o•• Christ, then what a blind man hath of light? it is round about him, but not within him. The light hath shined in darknesse, but your darknesse cannot comprehend it: You are environed with the outward appearances of Christ in his Word and Ordinances, and that is all; but neither within you, nor upon many of you, is there any thing either of his light or life? not so much as any outward pro∣fession or behaviour, suitable to the revelation of Christ about you: as if you were ashamed to be Christians, you maintain grosse igno∣rance, and practise manifest ••ebellion against his known will, in the very light of the Gospel. How few have so much tincture of Christ, so much as to colour the external man, or to cloath it with any blamelessness of walking, or form of Religion? How few so much as Christians in the Letter? for you are not acquainted either with Letter or Spirit, either with knowledge, or affection, or practice. But suppose that some have put on Christ on their outward man, and colour over themselves with some performances of religious duties, and smooth themselves with civility in carriage; yet alas! How few are they who are renewed in the spirit of ••heir mind, and have put Christ on their inward man, who have opened the secrets of their hearts, and received him to ly all night between their breasts? How ••ew are busied about their hearts, to have any new impression and dye upon their affections, to mould them after a new manner, to kill the love of this world, and the lusts of it, and cast out the rottenness and superfluity of naughtiness which ••bides within? But some there are, who are pe••swaded thus to do, to give up their spirits to Religion, and all their business and care is, To have Christ within, as well as without. Now, if the ••est of you will not be perswaded to be of this number, consider what you pre-judge your selves of, of all the comfort of Religion; and then Re∣ligion is no Religion, and to no purpose, if you have no benefit by it. And certainly, except Christ be in you, as a King to rule you, and a Prophet to teach you, to subdue your lusts, and to dispel your darknesse, when he appears he cannot appear to your comfort

and salvation: You are deprived of this great cordial against death, death must seise upon all that is within you, soul and body, since Christ the Spirit of life is not within you. Happiness without you, will not make you happy: salvation round about you, will not save you: If you would be saved, there must be a near and immediat union with happinesse, Christ in the heart, and salvation cometh with him. A Christian is not only Christ without, not imputing his sins to him, clothing him with His righteousnesse; but Christ within too, cleansing the heart from the love of sin, perfecting holinesse in the fear of God. Do not think you have any share in Christ without you, except you receive Christ within you; because Christ is one within, and without, and His gifts are undivided. Therefore true ••aith receives whole Christ, as a compleat Saviour; even as He is intirely offered, so He is undividedly received: as He is without, sa∣ving us, and within, sanctifying us, Christ without, delivering from wrath, and Christ within, redeeming from all iniquity, these cannot be parted more then His coat that had no seam. It is a heavy and weighty word of this Apostles, 2 Cor. 13.5. examine your selves, whether ye be in the faith: know ye not your selves, that Christ is in you, except you be reprobates? I wish ye would lay it to heart, who have never yet returned to your hearts: If Christ be not formed in you, as Gal. 4.19. You are as yet among the refuse, dr••sse, and that which must be burnt with fire: you cannot but be cast away in the day when he makes up his jewels. Where Christ is, He is the hope of glory, he is an immortal seed of glory. How can you hope for Christ, who have nothing of Him within you?

Now the other touch-stone of true Religion, is, the great com∣fort it furnishes to the soul: And of all comforts the greatest is that which is a cordial to the heart, against the greatest fears and evils. Now, certainly the matter of greatest fear is death, not so much because of it self, but chiefly because of that eternity of unchange∣able misery, that naturally it transmitts them unto. Now, it is only Christian Religion possessing the heart, that a••mes a man com∣pleatly against the fear either of death it self, or the consequents of it: it giveth the most powerful consolation, that not only overcometh the bitternesse, and taketh out the sting of death, but changeth the nature of it, so far as to make it the matter of tri∣umph and gloriation.

There is something here supposed, the worst that can befall a

Christian, it is the death of a part of him, and that the worst and ignoblest part only, the body is dead because of sin. Then, that w••ich is opposed by way o•• comfort to counterballance it, is, the life of his better and more noble part. And besides we have the founta••ns both of that death and this life, mans sin the cause of bo∣dily death, Christs righteousnesse the fountain of spiritual life.

Of death many have had sweet meditations, even among these that the light of the Word hath not shined upon: and indeed they m••y make us ashamed who prosesse Christianity, and so the hope of the resurrection from the dead, that they have accounted it only true wisdom and sound Philosophy, To meditat often on death; and made it the very principal point of living well, To be alwayes learn∣ing to die; and have applyed their whole studies that way, neglect∣ing present things that are in the by, have given themselves to search out some comfort against death, or from death. Yea, some have so profited in this, that they have accounted death the great∣est good that can befall man, and perswaded others to think so. Now, what may we think of our selves, who scarce apprehend mor∣tality, especially considering that we have the true fountain of it revealed to us, and the true nature and consequents of it.

All men must needs know that death is the most universal King in the world, that it reigns over all ages, sexes, conditions, nations, and times: though few be willing to entertain thoughts of it; yet sooner or later they must be constrained to give it lodging upon their eye lids, and suffer it to storm the very strongest tower, the heart, and ba••••er it down, and break the strings of it, having no way either to flee from it, or resist it. Now, the consideration of the general inundation of death over all mankind, an•• the certain appro••ching of it to every particular mans door, hath made many serious thoughts among the wise men of the world. But being destitute of this heavenly light that ••hineth to us, they could not attain to the original of it; but have conceived that it was a com∣mon tribute of nature, and an universal Law imposed upon all man∣kind by nature, having the same reason that other m••tations and changes among the creatures here below have; and ••o have thought it no more strange thing then to see other things dissolved in their elements. Now indeed, seeing they could apprehend no other bitter ingredient in it, it was no wonder that the wisest of

them could not fear it, but rather wait and expect it as a rest from their labours, as the end of all their miseries.

But the Lord hath revealed unto us in his Word, the true cause of it, and so the true nature of it. The true cause of it is sin, sin entred into the world, and death past upon all, for that, all have sin∣ned, Rom. 5.12. Man was created for another purpose, and upon other conditions, and a Law of perpetual life and eternal happi∣nesse was past in his ••avours, he abiding in the favour, and obeying the will, of Him that gave him life and being. Now, sin inte••po∣sing, and separating between man and God, loosing that blessed knot of union and communion, it was this other law that succeed∣ed, as a suitable recompence, Thou shall die: It is resolved in the Council of Heaven, That the union of man shall be dissolved, his soul and body separated, in just recompence of the breaking the bond of union with God. This is it that hath opened the sluce, to let in an inundation of misery on mankind: this was the just oc∣casion of that righteous, but terrible appointment, It is appoint∣ed that all men once should die, and after death cometh to Iudgment, Heb. 9.27. That since the body had inticed the soul, and suggest∣ed unto it such unnatural and rebellious motions of withdrawing from the blessed fountain of life, to satisfie its pleasure, the body should be under a sentence of deprivement and ••orfeitour of that great benefite and priviledge of life it had by the souls indwelling, and condemned to return to its first base original, the dust, and to be made a feast of worms, to lodge in the grave, and be a subject of the greatest corruption and rottennesse; because it became the instrument, yea, the incitement of the soul to sin against that God that had from Heaven breathed a spirit into it, and exalted it above all the dust or clay in the world. Now, my beloved, do we not get many remembrances of our sin? Is not every day presenting our primitive departure from God, our fi••st separation from the foun∣tain of life by sin, to our view, and in such sad and woeful effects pointing out the hainousnesse of sin? Do you not see mens bodies every day dissolved, the tabernacle of earth taken down, and the soul constrained to remove out of it? But what influence hath it upon ••s, what do the multiplied funeralls work upon us? It may b••, sorrow for our friends, but little or no apprehension of our own mortality, and base impression of sin, that separats our souls from God. Who is made sadly to reflect upon his original, or to

mind seriously that statute and appointment of Heaven, in that day thou shalt die? It is strange that all of us fear death, and few are afraid of sin that carrieth death in its bosome. That we are so unwilling to re••p corruption in our bodies, and yet we ••re so ear∣nest and l••borious in sowing to the flesh. Be not deceived, for you are dayly reaping what you have sowen: And O that it were all the harvest! but death is only the putting in of the sickle of vengea••ce, the first cut of it: But O to think on what follows, would certainly restrain men, and cool them in their fervent pur∣suits after sin!

SERMON XXVIII.

Rom. 8.10.

— The body is dead be∣cause of sin: but the Spirit is life because of righteousnesse.

THE sting of death is sin, and the strength of sin is the Law, saith our Apostle, 1 Cor. 15.56. These two concur to make man mortal, and these two are the bitter ingredients of death. Sin procured it, and the Law appointed it: And God hath seen to the ex••ct execution of that Law in all ages; for what man liveth and shall not taste of death? Two only e••caped the com∣mon lot. Enoch and Elias; for they pleased God, and God took them: and besides, it was for a pledge, that at the last day all shall not die but be changed. The true cause of death is sin, and the true nature of it is penal, to be a punishment of sin: take away this relation to sin, and death wants the sting. But in it•• fi••st ap∣pointment, and as it prevails generally over men, a••ulea••a est mors, it hath a sting that pierceth deeper, and woundeth so••er then to the dissolution of the body, it goeth in to the innermost pa••••s of the soul, and w••undeth that eternally. The truth is, the death of the body is not either the first death, or the last death: it is rather placed in the middle between two deaths: and its the fruit of the first, and the root of the last. There is a death immediatly hath ensued upon sin, and it is

the separation of the soul from God the fountain of life and blessed∣ness: and this is the death often spoken of, you who were dead in sins and trespasses, &c. Eph. 2.1 Being past feeling, and alienated from the life of God, Eph. 4.18, 19. And truly this is worse in it ••elf then the death of the body simply, though not so sensible, because ••piri∣tu••l: the corruption of the best p••••t in man, in all reason is worse then the corruption of his worst part: but this death which consists especially in the losse of that blessed communion with God, which made the soul happy, cannot be found till some new life enter, or else till the last death come, which adds infinit pain to infinit losse. Now the death of the body succeeds thi•• souls death, and that is the separation of the soul from the body, most suitable, seeing the soul was turned from the fountain spirit to the body, that the body should by his command return to dust, and be made the most de∣fi••ed piece of dust. Now this were not so grievous, if it were not a step to the death to come, and a degree of it, introductive to it. But that statute and appointment of Heaven hath thus linked it, af∣ter death comes Iudgment: Because the soul in the body would not be sensible of its separation from God, but was wholly taken up with the body, neglecting and miskenning that infinit losse of Gods favour and face; therefore the Lord commands it to go out of the body, that it maythen be sensible of its infinit loss of God, when it is separated from the body; that it may then have leasure to reflect upon it self, and find its own surpassing misery; and then indeed in∣finit pain and infinit losse conjoyned, eternal banishment from the presence of that blessed Spirit, and eternal torment within it self, these two concurring, what posture do you think such a soul will be into? There are some earnest of this in this life, when God reveals his terrour, and sets mens sins in order before their face, O how in∣tolerable is it! and more insupportable then many deaths. They that have been accquainted with it, have declared it, the terrours of God are like poysonable arrows sunk into Jobs spirit, and drinking up all the moisture of them. Such a spirit as is wounded with one of these darts shot from Heaven, who can bear it? not the most pati∣ent and most magnanimous spirit, that can sustain all other infi••mi∣ties, Prov. 18.14. Now, my beloved, if it be so now, while the soul is in the body, drowned in it, what will be the case of the soul sepa∣rated from the body, when it shall be all one sense to reflect and consider it self.

This is the sting of death indeed, worse then a thousand deaths, to a soul that apprehends it; and the lesse it is apprehended, the worse it is; because it is the more certain and must shortly be found, when there is no brazen serpent to heal that sting. Now, what comfort have you provided against this day? what way do you think to take out this sting? Truly, there is no balm for it, no Physitian for it, but one; and that the Christian is only acquainted with: He in whom Christ is, he hath this soveraign antidot against the p••yson of Death, he hath the very sting of it taken out by Ch••••st, death it self killed, and of an mortal enemy made the kind∣est friend. And so he may triumph with the Apostle, O death, where is thy sting, O grave, where is thy victory! Thanks be to God in Iesu•• Christ who giveth us the victory, 1 Cor. 15.55. The ground of his tri∣umph, and that which a Christian hath to oppose to all the sorrows and pains and fears of death mustred against him, is threefold, one, that death is not real, a second, that is not total; even that which is, and then that it is not perpetual. This last is contained in the next vers. the second expressed in this vers. and the first may be understood or im∣plyed in it. That the nature of death is so far changed, that of a pu∣nishment it is become a medicine, of a punishment for sin, it is turned into the last purgative of the soul from sin; and thus the sting of it is taken away, that relation it did bear to the just wrath of God. And now the body of a Christian under appointment to die for sin, that is, for the death of sin, the eternal death of sin. Christ having come under the power of death, hath gotten power over it, and spoiled it of its stinging vertue, he hath taken away the poysonable ingredient of the curse, that it can no more hurt them that are in Him, and so it is not now vested with that piercing and wounding no∣tion of punishment: though it be true that sin was the first in-lett of death, that it first opened the sl••ue to let it enter and flow in upon mankind; yet that appointment of death is renewed, and bears a relation to the destruction of sin, rather then the punishment of the sinner, who is f`orgiven in Christ: And O how much solid comfort is here! that the great reason of mortality that a Christi∣an it subject unto, is that he may be made free of that which made him at first mortal. Because sin hath taken su••h possession in this earthly tabernacle, and is so strong a poyson, that it hath infected all the members, and by no purgation here made can be fully cleansed ••ut, but there are many secret corners it lurks into, and upon oc∣casion

vents it self: therefore it hath pleased God in His infinit goodnesse, to continue the former appointment of death, but un∣der a new and living consideration, to take down this infected and de∣filed tabernacle, as the houses of leprosie were taken down under the Law, that so they might be the better cleansed, and this is the last purification of the soul from sin. And therefore, as one of the An∣cients said well, That we might not be eternally miserable, mercy hath made us mortal. Justice hath made the world mortal, that they may be eternally miserable, but to put an end to this misery, Christ hath continued our mortality. Else he would have abolish∣ed death it self, if he had not meant to abolish sin by death, and indeed it would appear this is the reason why the world must be consumed with fire at the last day, and new Heavens and earth succeed in its room, because as the little house, the body, so the great house, the world, was infected with this leprosie, & so subjected to va∣nity and corruption because of mans sin; therefore that there might be no remnant of mans corruption, and no memorial of sin to in∣te••upt his eternal joy, the Lord will purify and change all: all the members that were made instruments of unrighteousness, all the crea∣tures that were servants to mans lusts, a new form and fashion shall be put on all, that the body being restored, may be a fit dwelling place for the purified soul, and the world renewed, may be a ••it house for righteous men. Thus you see that Death to a Christian is not real death; for it is not the death of a Christian, but the death of sin his greatest enemy, it is not a punishment, but the enlargement of the soul.

Now, the next comfort is that which is, is but partial, it is but the dissolution of the lowest part in man, his body; so far from prejudging the immortal life of his spirit, that it is rather the ac∣complishment of that. Though the body must die, yet eternal life is begun already within t••e soul; for the Spirit of Christ hath brought in life; the Righteousnesse of Christ hath purchased it, and the Spirit hath performed it and applyed it to us: not only there is an immortal being in a Christian, that must survive the dust (for that is common to all men) but there is a new life begun in him, an immortal well being in joy and happinesse, which only deserveth the name of life, that cometh never to its full perfection, till the bodily and earthly house be taken down. If you consider seriously what a new life a C••••ist••••n is ••••••a••lated unto, by the operation of the Holy

Ghost, and the ministration of the word, it is then most active and lively when the soul is most retired from the body in medita∣tion: the new life of a Christian, is most perfect in this life, when it carrieth him the furthest distance from his bodily senses, and is most abstracted from all sensible engagements, as you heard; for indeed it restores the spirit of a man to its native rule and domini∣on over the body, so that it is then most perfect, when it is most g••thered within it self, and disingaged from all external intangle∣ments.

Now, certain it is, since the perfection of the soul in this life consists in such a retirement from the body, that when it is wholly separated from it, then it is in the most absolute state of perfection; and its life ••cts most purely and pe••fectly when it hath no body to communicat with, and to entangle it either with its lusts or neces∣sities. The Spirit is life, it hath a life now which is then best when furthest from the body; and therefore it cannot but be surpassing better when it is out of the body: and all this is purcha••ed by Christs righteousnesse: As mans disobedience made an end of his life, Christs obedience hath made our life endlesse: He suffered death to sting him, and by this hath taken the sting from it: and now, there is a new statute and appointment of Heaven published in the Gospel, whosoever believeth in Him shall not perish, but have eternal life. Now indeed, this hath so intirely ch••nged the nature of death, that i•• hath no•• the most lovely and desirable aspect on a Christian, that it is no more an object of fear, but of desire, ami∣cable, not terrible unto him: since there is no way to save the pas∣senger, but to let the vessel break, he will be content to have the body splitted, that himself, that is his soul, may escape; for tru∣ly a mans soul is himself; the body is but an earthly tabernacle that must be taken down, to let the inhabitant win out to come near his Lord: the body is the Prison-house that he groans to have opened, that he may enjoy that liberty of the sons of God: And now to a Christian, death is not properly an object of patience, but of desire rather; I desire to be dissolved, and be with Christ, Phil. 1.23. He that hath but advanced little in Christianity will be content to die: but because there is too much flesh, he will desire to live; but a Christian that is riper in knowledge and grace will rather desire to die, and only be content to live: he will exercise patience and sub∣mission

about abiding here; but groanings and pantings about re∣moving hence; because he knoweth that there is no choice be∣tween that bondage and this liberty.

SERMON XXIX.

Rom. 8.10.

The body is dead because of sin: but the Spirit is life, &c.

IT was the first curse and threatning, wherein God thought fit to comprehend all misery, Thou shalt die the death in that day thou eatest: though the sentence was not presently executed ac∣cording to the letter, yet from that day ••orward man was made mortal; and there seemeth to be much mercy and goodness of God interveening to plead a delay of death it self, that so the pro∣mise of life in the second Adam might come to the first and his po∣sterity, and they might be delivered ••rom the second death, though not from the first. Alwayes we bear about the markes of sin in our bodies to this day, and in so far the threatning taketh place, that this life that we live in the body, is become nothing else but a dying life: the life that the ungodly shall live out o•• the body is a living death; and either of these is worse then simple death or de∣struction of beeing. The serious contemplation of the miseries of this life, made wise Solomon to praise the dead more then the li∣ving, contrary to the custom of men, who rejoyce at the birth of a man-child, and mourn at their death: yea, it pressed him further, to think them which have not at all been, better then both; be∣cause they have not seen the evil under the Sun: this world is such a Chaos, such a masse of miseries, that if men understood it before they came into it, they would be far more loath to enter into it, then they are now afraid to go out of it. And truly we want not remembrances and representations of our misery every day, in that children come weeping into the world, as it were bewailing ••heir own misfortune, that they were brought forth to be sensible subjects of misery. And what is all our life-time, but a repetition

of sighs and groan••, anxiety and satiety? loathing and longing, di∣viding our spi••its and our time between them. How many deaths must we suffer, before death come? for the absence or losse of any thing much desired, is a sep••ration no lesse g••ievous to the hearts of men, then the pa••ting of soul and body: for af∣fection to temporal pe••ishing things, unites the soul so unto them, that there is no parting without pain, no dissolu∣tion of that continuity without much vexation; and yet the soul must suffer many such tortures in one day, because the things are perishing in their own nature, and uncertain. What is sleep, which devours the most part of our time? but the very image and picture of death, a visible and daily representation of the long cessation of the sensitive life in the grave; and yet truly it is the best and most innocent part of our time, though we accuse it often: there is both lesse sin, and lesse misery in it; for it is almost the only leniment and refreshment we get in all our miseries. Iob ••ought it to asswage his grief, and ease his body: but it was the extremity of his misery that he could not find it. Now, my be∣loved, when you find that which is called life, subject to so much misery, that you are constrained often to desire you had never been born; you find it a valley of tears, a house of mourning, from whence all true delight and solid happiness is banished: seing the very Officers and Serjeants of death are continually surrounding us, and walk alongs with us, though unpleasant company, in our great∣est contentments, and are putting marks upon your doors, as in the time of the Plague upon houses infected, Lord have mercy upon us, and are continually bearing this motto to our view, and ••ound∣ing this direction to our ear••, cito, procul, diu, to get soon out of Sodom that is appointed for destruction, to fly quickly out of our selves to the refuge appointed of God, even one that was dead and is alive, and hath redeemed us by his blood; and to get far off from our selves, and take up dwelling in the blessed Son o•• God, through whose flesh there is accesse to the Father; seing all these (I say) are so, why do not we awake our selves upon the sound of the pro∣mise of immortality and life, brought to our ears in the Gospel? Mortality hath already seized upon our bodies, but why do ye not catch hold of this opportunity of releasing your souls from the chains and setters of eternal d••ath? Truly, my beloved, all that can be spoken of torments and miseries in this life, I suppose we could

imagine all the exquisite torments invented by the most cruel ty∣rants since the beginning, to be combined in some one kind of tor∣ture, and would t••••n st••etch our imagination beyond that, as far as that which is compo••ed of all torments, surpasseth the simplest death: yet we do not conceive nor expresse unto you that death to come. Believe it, when the soul is out of the body, it is a most pure activity, all sense, all knowledge: and seing where it is dulled and dampished in the body, it is capable of so much grief or joy, pleasure or pain, we may conclude That being loosed from these stupifying earthly chains, that it is capable of infinit more vexation, or contentation, in a higher an•• purer strain.

Therefore we may conclude with the Apostle, that all men by na∣ture are miserable in life, but infinitly more miserable in death: on∣ly the man who is in Jesus Christ, in whose spirit Christ dwells, and hath made a temple of his body, for offering up reasonable service in it, that man only is happy in life, but far happier in death: happy that he was born, but infinitly more happy that he was born mortal, born to die ; for if the body be dead because of sin, the spirit is life because of righteousnesse. Men commonly make their accompts, and calcu∣lat their time so, as if death were the end of it: truly, it were hap∣pinesse in the generality of men, that that computation were true, either that it had never beg••n, or that it might end here; for that which is the greatest dignity and glory of a man his immortal soul, it is truly the greatest misery of sinful men, because it capacitats them for eternal misery. But if we make our accompts right, and take the right period, truly death is but the beginning of our Time, of endlesse and unchangeable endurance either in happinesse or mi∣sery: and this life in the body, which is only in the view of the short-sighted sons of men, is but a strait and narrow passage into the in∣finit ocean of eternity; but so inconsiderable it is, that according as the spirit in this passage is fashioned and formed, so it must con∣tinue for ever; for where the tree falleth, there it lyeth. There may be hope that a tree will sprout again, but truly there is no hope that ever the damned soul shall see a spring of joy; and no fear that ever the blessed spirits shall find a winter of grief, such is the evennesse of eternity, that there is no shadow of change in it.

O then, how happy are they in whose souls this life is already begun! which shal then come to its Meridian, when the glory of the flesh falls down like withered hay into the dust: the life as well as the light of

the righteou•• is progressive, its shining more and more till that day come, the day of Death, on••y worthy to be called the present day, bec••••se it brings perfection, it mounts the soul in the highest point of the Orb, and there is no declining from that again. The spirit is now alive in some holy aff••ctions and motions, breathing up∣wards, wrestling towards that point: the soul is now in pa••t uni∣ted to the fountain of life, by loving attendance and obedience, and it i•• longing to be more cl••••ly united: the inward senses are exercis•••• about spiritual thing••, but the burden of this clayie man∣sion dot•• much dull and damp them, and proves a great Remora to the spiri••: the body indispo••es and weakens the soul much: its life as in an Infant, though a reasonable soul be there, yet overwhelmed with the incapacity of the organs, this body is truly a prison of re∣straint and confinement to the ••oul, and often loathsome and ugly through the filthinesse of sin: But when the spirit is delivered from this necessary burden and impediment, O how lively is that life it then lives! then the life, peace, joy, love and delight of the soul, surmounts all that is possible here, further then the highest exercise of the soul of the wisest men surpasses the bruitish-like ap∣prehensions of an infant: and indeed then, the Christian comes to his full stature, and is a perfect man when he ceaseth to be a man.

How will you not be perswaded, beloved in the Lord, to long after this life, to have Christ fo••med in your hearts, fo•• truly the generality have not so much as Christ fashioned in their outward habit; but a••e within da••kn••sse and ea••thinesse, and wickednesse, and without, impiety and pr••fanity: will you not long for this life! for now you are dead while you live, as the Apostle speaks of widows that live in pleasure: The more the soul be satisfied with ea••thly things, it is the deeper bu••ied in the grave of the flesh, and the ••ur∣ther separated from God: Alas! many o•• you know no other li••e then that which you now live in the body, you neither apprehend what this new birth is, nor what the perfect statu••e of it shall be af∣terwards; but truly while it is thus you are but walking shadows, breathing ••l••y, and no more. A godly man used to calculat the years of his nativity from his second birth, his conversion to God in Christ: And truly, this is the true period of the ••ight calculati∣on of life, of that life which shall not see death. True life hath but one period, that is, the beginning of it; for end it hath none: I beseech you reckon your years thus, and I fear that you ••eckon

your selves, many of you, yet dead in sins and trespasses. Is that life, I pray you, To eat, to drink, to sleep, to play, to walk, to work? Is there any thing in all these worthy of a reasonable soul, which must survive the body, and so cease from such things for ever? Think within your selves, do you live any other life then this? What is your life, but a tedious and wearisome repetition of such bruitish actions, which are only te••minat on the body? O then how miserable are you, if you have no other period to reckon from, then your birth day! If there be not a second birth day before your burial, you may make your reckoning To be banished eternal∣ly from the life of God.

As for you, Christians, whom God hath quickned by the Spirit of His Son, be much in the exercise of this life, and that will main∣tain and advance it: let your care be about your spirits, and to hearten you in this study, and to beget in you the hope of eternal life, look much, and lay fast hold on that Life-giving Saviour, who by his righteous life, and accursed death, hath purchased by his own blood, both happinesse to us and holinesse: Consider what debters ye are to Him, who loved not his own life, and spared it not to pur∣chase this life to us. Let our thoughts and affections be occupied about this high purchase of our Saviours, which is freely bestowed on them that will have it, and believe in Him for it: if we be not satisfied with such a low and wretched life, as is in the body, He will give a higher and more enduring life, and only worthy of that name.

SERMON XXX.

Rom. 8.11.

But if the Spirit of him that raised up Iesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken you, &c.

IT is true, the soul is incomparably better then the body; and he is only worthy the name of a Man, and of a Christian, who pre∣fers this more excellent part, and imploys his study and time about it; and regards his body only for th•• noble guest that lodges within it: and therefore it is one of the prime consolations that Christianity affords, that it provides chiefly for the happy estate of this immortal piece in man; which truly were alone sufficient to draw our souls wholly after Religion, suppose the body should never taste of the fruits of it, but die, and rise no more, and never be awak'd out of its sleep; yet it were a sufficient ground of engage∣ment to godlinesse, that the life and well-being of the far better part in man, is secured for eternity, which is infinitly more then all things beside can truly promise us, or be able to perform. Cer∣tainly whatsoever else you give your hearts to, and spend your time upon, it will either leave you in the midst of your dayes, and at your end you shall be a fool; or you must leave it in the end of your dayes, and find your selves as much disappointed; or to speak more properly, because when your time is ending, your life and be∣ing is but at its beginning, you must bid an eternal adieu to all these things whereupon your hearts are set, when you are but beginning truly to be. But this is only the proper and true good of the soul, Christ in it, most portable and easily carried about with you; yea, that which makes the soul no burden to it self, and helps it to carry all things easily; and then most inseparable, for Christ in the soul is the spring of a never-ending life of peace, joy and contentation, in the fountain of an infinit goodnesse, and it out-wears time and age, as well as the immortal beeing of the soul: yea, such is the

strength of this consolation, that then the soul is most closly united, and ••ully possessed o•• that which is its peculiar and satisfying good, when it leaves the body in the dust, and e••capes out of this p••i••on, unto that glorious liberty.

But yet there is besides this an additional comfort comprehended in the vers. read, that the sleep of the body is not perpetual, that it shall once be awakened and raised up to the fellowship of this glory: ••or though a man should be abundantly satisfied if he possesse his own soul, yet no man hateth his own flesh: the soul hath some kind of natural inclination to a body suitable unto it, and in this it differs from an Angel; and therefore the Apostle when he expres∣seth his earnest groan for intimat presence o•• his soul with Christ, he subjoyns this correction, not that we desire to be uncloathed, but cloathed upon it, 2 Cor. 5.1, 2, 3. If it were possible, sayes he, we would be glade to have the society of the body in this glory, we would not desire to cast off those cloaths of flesh, but rather that the garment of glory might be spread over all, if it were not needful, because they are old and ragged, and would not suit well; and our earthly Tabernacle is ruinous, and would not be fit for such a glorious guest to dwell into, and therefore it is needful to be taken down: well then, here is an overplus, and as it were, a sur∣charge of consolation, that seing for the present it is expedient to put off the present cloathing of flesh, and take down the present earthly house; yet that the day is coming that the same cloaths renewed, shall be put on, and the same house repaired and made suitable to Heaven, shall be built up; that this mortal body shall be quickned with that same Spirit that now quickens the soul, and makes it live out of the body; and so the sweet and beloved friends, who parted with so much pain and grief, shall meet again with so much pleasure and joy; and as they were sharers together in the miseries of this life, s••all participat also in the blessednesse of the next: like Saul and Ionathan, lovely and pleasant in their lives, and though for a time separated in death, yet not alwayes divided. Now is the highest top of happinesse, to which nothing can be ad∣ded; its comprehensive of the whole man, and its comprehensive of all that can be imagined to be the perfective good of man.

It is no wonder then, that the Apostle reckon this Doctrine of the Resurrection amongst the foundations of Christianity, Heb. 6.1, 2, for truly these t••o, the immortality of the soul, and the resurrecti∣on

of the mortal body, are the two ground-stones, or pillars of true Religion, which if they be not well settled in the hearts of men, all Religion is tottering and ruinous, and unable to support it self. That the soul cannot taste death, or see corruption, and that the body shall but taste it, and as it were salute it, and cannot alwayes abide under the power of it, these are the prime foundations upon which all Christian perswasion is built; for without these be laid down in the lowest and deepest part of the heart, all exhortations to an holy and righteous life are weak and ineffectual, all consolations are empty and vain; in a word, Religion is but an airy speculation, that hath no consistence but in the imaginations of men; it is an house upon sand, that can abide no blast of temptation, no wave of mise∣ry, but must straight way fall to the ground. From whence is it, I pray you, that the perswasions of the Gospel hath so little power upon men, that the plain and plentiful publication of a Saviour is of so small vertue to stir up the hearts of men to take hold on him? How comes it to passe that the preeepts and prohibitions of the most high God, coming forth under his authority, lays so little re∣straint on mens corruptions? that so few will be perswaded to stop their course, and come off the wayes they are accustomed? that men pull away the shoulder, and stop the ear, and make their hearts as adamant, incapable of being affected with either the authority or love of the Gospel? that when He pipes unto us, so few dance, and when he mourns, so few laments? Is it not because these two founda∣tions are not laid, and mens hearts not digged deep by earnest consideration, to receive these ground-stones of Christianity, the belief of their souls eternal survivance after the dust, and of the revivance and resurrection of the body after it hath slept a while in the dust. I remember, Heathens have had some noble and rare con∣ceptions about vertue, and some have laboured to enamour men with the native beauty of it, and to perswade them that it was a sufficient reward to it self; and truly it would far more become a Christian who knoweth the high and divine pattern of holinesse to be God himself, and so must needs behold a far surpassing beauty and excellency in the Image of God than in all earthly things; I say, it would become him to accustome himself to a dutiful observance of Religion, even without all respect to the reward of it: he would train his heart to do homage to God, out of a loyal affection and respect to His Majesty, and from the love of the very intrinsick

beauty of obedience, without borrowing alwayes from such selfie con∣siderations of our own happinesse or misery. Notwithstanding such is the posture of mans spirit now, that he cannot at all be engaged to the love of Religion, except some Seen advantage concilat it; and therefore the Lord makes use of such selfie principles in draw∣ing men to Himself, and keeping them still with Him: and truly considering mans infirmity, this is the spi••it and life of all Religion, Immortality and Resurrection, that which gives a lustre to all, and quickens all, that which mak••s all to sink deep, and that which makes a Christian stedfast and immovable, 2 Cor. 5.8. It is certainly Hope that is the key of the heart, that opens and shuts it to any thing. These the Apostle Peter, 1 Epist. 1. blesseth God heartily for the new birth, and in the expressing of it, makes hope the very term of that generation, and so it must be a substantial thing. Bles∣sed be God who hath begotten us again to a lively hope: Hope hath a quickning power in it, it makes all new where it comes, and is full of spirit; it is the Helmet and Anchor of a Christian, that which bears the dint of temptation, and makes him steady in Religion: No man will put in his plough in this ground, or sow unto the Spi∣rit, but in hope, for he that soweth must sow in hope, else his Plough will not go deep, 1 Cor. 9.10. This then is the very spirit and life of Religion, the resurrection of the dead, without which our faith were in vain, and men would continue still in their sins. Certainly it is the deep inconsideration of this never-ending endurance of our souls, and restitution of our bodies to the same immortality, that makes the most part of men so slight and superficial in Religion, else it were not possible if that were laid to heart, but men would make Religion their business and chief business.

We have here the two genuine causes of the resurection of the bo∣dies of Christians, the resurrection of Christ, and the inhabitation of his Spirit. The influence that the resurrection of Christ hath on ours, is lively and fully holden out by this Apostle, 1 Cor. 15. against them who deny the resurrection from the dead. If Christ be not raised, your faith is in vain, ye are yet in your sins, and they that are asleep are perished. Religion were nothing but a number of empty words of show; Preaching were a vanity and imposture; Faith were a meer ••ancy, if this be not laid down as the ground-stone, Christ raised, not as a natural person, but as a common politick person, as the first fruits of them that sleep, vers. 17, 18, 19, 20. where he alludes to

the ceremony of offering the first fruits of their harvest, Lev. 23.10. for under the Law they might not eat of the fruits of the land till they were sanctified, all was counted prophane till they were some∣way con••ecrated to the Lord. Now, for this end the Lord ap∣pointed them to bring one sheaf for all, and that was the represen∣tative o•• all the rest of the heap, and this was waved before the Lord, and lifted up from the earth, now according to the Apostles argument, Rom. 11 16. If the first fruits be h••ly, so is the lump, for it re∣presents all the lump; and therefore Iesus Christ the chief of all his brethren, was made the first fruits from the dead, and lifted up from the grave, as the representer of all the lump of his elect, and so it must needs follow That they shall not continue in the grave, but must in due time partake of that benefite, which he was first entred in pos∣session of, in their name, and for them: for if this fi••st fruits be holy, so the whole lump must be holy; and if the first fruits be risen, so must the lump. You see then the force of the present reason, If the Spirit that raised Christ dwell in you, He shall also raise you, namely because he raised up Christ the very first fruits of all the rest; so that Christs resurrection is a sure pledge and token of yours, and both together are the main basis and ground work of all our hope and salvation, the neglect and inconsideration whereof makes the most part of pretended Christians to walk according to that Epicurean principle, let us eat and drink, for to morrow we shall die; as if there were no life to come, they withold nothing from their carnal minds, that can satisfie or please their lusts. But for you who desire a part in this resurrection, and da••e scarcely believe so great a thing, or entertain such a high hope, because of the ••ight of your unworthinesse; as ye would be awaked by this hope to righte∣ousnesse, and to sin no more, vers. 34. of that Chap. So you may en∣courage your selves to that hope, by the resurrection of Christ; for it is that which hath the mighty influence to beget you to a lively hope, 1 Pet. 1.3. Look upon this as the grand intent, and special design of Christs both dying and rising again, that he might be the first fruits to sanctifie all the lump. Nevertheless it is not he defect of your bodies, for they are often a great impediment and retard∣ment to the spirit, and lodgeth the enemy within their walls, when he is chased out of the mind by the Law of the Spirit of life; but it is the great design of God through the whole work of redemp∣tion, and the desert of Christ your head; and therefore you may

entertain that hope, but take heed to walk worthy of it, and that is, if we have this hope, let us purifie our selves, let us who believe that we are risen with Christ, set our affections on things above, else we dishonour Him that is risen in our name, and we dishonour that Temple of the Holy Ghost, which he will one day make so glo∣rious.

SERMON XXXI.

Rom. 8.11.

But if the Spirit of him that raised up Christ from the dead, &c.

AS there is a twofold death, the death of the soul, and the death of the body; so there is a double resurrection, the resurrection of the soul from the power of sin, and the resur∣rection of the body from the grave: as the first death is that which is spiritual, then that which is bodily; so the first resurrection is of the Spirit, then the second of the body, and these two have a con∣nexion together, therefore saith the Apostle Iohn, Blessed are they who have part in the first resurrection, for on such the second death hath no power, but they shall be Priests to God, &c. Rom. 20.6. Al∣though death must 〈…〉〈…〉 their bodies, yet the sting wherein the strength of it lyes, is taken away by Christ, that it hath no power to hurt him whose spirit is raised out of the grave of sin: and tru∣ly it is hard to tell which is the greatest change, or the most difi∣cult to raise, a Body out of corruption to life, or to to raise a Soul out of sin to grace. But both are the greatest changes that can be, and shadowed out under the similitude of the greatest in nature, for our conversion to God is a new birth, a new creation, and a resurrection in Scripture style; and so both require one and the same power, the almighty power of his Spirit, you who were dead in sin hath He quickned, &c. O what a notable change! it maketh them no longer the same men, but new creatures; and therefore it is the death of sin, and the resurrection of the soul: for as long as it is under the chains of darknesse, and power of sin, it is free

among the dead, it is buried in the vilest sepulchre: old graves, and these full of rottennesse and dead mens bones, are nothing to ••xpresse the lamentable case of such a soul; and yet such are all by nature: whatsoever excellency or endowment men have from their birth or education, yet certainly they are but apparitions rather then any real substance, and which is worse, their bodies is the se∣pulchre of their souls, and if the corruption of a soul were sensible, we would think all the putrifactions of bodily things but shadows of it. And therefore no sooner is there any inward life begotten in a soul, but this is the very fi••st exercise of it, the abhorrency of the soul upon the sight and smell of its own loathsomnesse.

Now, there is no hope of any reviving, though all the wisdom and art of men and Angels were imployed in this businesse, there is nothing able to quicken one such soul, untill it please the Lord to speak such a word as he did to Lazarus, Arise, come forth, and send his Spirit to accomplish his word, and this will do it: when the Spi∣rit cometh into the soul, he quickeneth it, and this is the first ••esur∣rection: O blessed are they who have part in this! whose souls are drawen out of the dungeon of darknesse and ignorance, and brought ••orth to behold this glorious light that shineth in the Gospel, and raised out of the grave of the lusts of ignorance, to live ••nto God henceforth; for such they have their part in the second resurrecti∣on to life, for you see these are conjoyned, If the Spirit dwell in you, He shall raise you, &c. You see here two grounds and reasons of the resurrection of the body, Christs rising, and the Spirits indwel∣ling; now I find these in Scripture made the two fountains of all Christianity, both of the fi••st and second resurrection.

The ••esurrection of Christ is an evidence of our Justification, the the cause of our quickening or vivification, and the ground and pledge of our last resurrection: and all these are grounds of strong consolation. The first you have, Rom. 4.25. Christ died for our sins, and rose for our Iustification, and the vers. 34. of this Chap. Christ is dead, yea rather that is risen again; who then shall condemn? Here is a clear evidence that He hath payed the debt wholly, and satisfied Justice fully: since He was under the power of death, imprisoned by Justice, certainly he would not have won free, if he had not pay∣ed the uttermost farthing; therefore his glorious resurrection is a sure manifestation of his present satisfaction, it is a publick acquit∣tance and absolution of him from all our debt, and so by conse∣quence

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of all he died for; for their debt was laid upon him, and now He is discharged, and therefore the believing soul may trem∣blingly boast, who shall condemn me! for it is God that justifieth. Why? because all my sins were laid on Christ, and God hath in a most solemn manner acquited and discharged him from all, when he raised him from the dead; and therefore he cannot, and none other can sue me, or prosecute a plea against me, since my Cautio∣ner is fully exonered of this undertaking, even by the great Credi∣tor, God himself. But then, his resurrection is a pawn or pledge of the spiritual raising of the soul from sin: as the death of Christ is made the pledge of our dying to sin, so his rising, of our living to God, Rom. 6.4, 5. These are not meer paterns and examples of spiritual things, but assured pledges of that divine vertue and power which he being raised again should send abroad throughout the world: for as there are Coronation-gifts, when Kings are solemnly installed in office, so there are Coronation-mercies, triumphal gifts, when Christ rose and ascended, he bestowed then on the world, Eph. 4. And certainly these are the greatest, the vertue of his death to kill the old man, and the power of his resurrection to quicken the new; and by faith, a believer is united and ingra••ted into him, as a plant into a choice stock, and by vertue and sap coming from Christs death and resurrection, he is transformed into the similitude of both: he groweth into the likenesse of his death, by dying to sin, by crucifying these inward affections and inclinations to it; and he groweth up into the similitude of his resurrection, by newnesse of life, or being alive to God, in holy desires and endeavours after ho∣linesse ••nd obedience. And thus the first resurrection of the soul floweth from Christs resurrection.

But add unto this, that Christs rising is the pledge and pawn of the second resurrection that is of the body; for He is the head, and we the members; now it is most incongruous that the head should rise and not draw up the members after him, certainly he will not cease till He have drawen up all his mem••ers to him: if the head be above water, it is a sure pledge that the body will win out of the water; if the root be alive, certainly the branches will shoot out in Spring-time, they shall live also. There is that con∣nexion betwixt Christ and believers, that wonderful communica∣tion between them, that Christ did nothing, was nothing, and had nothing done to him, but what He did, and was, and sufferd perso∣nating

them, and all the benefi••e and advantage redounds to them. He would not be considered of us as a person by himself, but would rather be still taken in with the children: as for love, he came down and took flesh to be like them, and did take their sin and mi∣sery off them, and so was content to be looked upon by God as in the place of sinners, as the chief sinner; so he is content and de∣sirous that we should look on him as in the place of sinners, as dy∣ing, as rising for us, as having no excellency or privelege incom∣municable to us: And this was not hid from the Church of old, but presented as the grand consolation, Thy dead men shall live, ••o∣gether with my dead body they shall rise: and therefore may poor souls awake and sing, though they must dwell in the dust, yet as the dew and influence of Heaven maketh herbs to spring out of the earth, so the vertue of this resurrection shall make the earth and sea and air to cast out and render their dead, Isa. 26.19. Upon what a sure and strong chain hangs the salvation of poor sinners! I wish Christians might salute one another with this, Christ is risen, and so comfort one another with these words; or rather, that every one would apply this cordial to his own heart, Christ is risen: and you know what a golden chain this draweth after it, therefore we must rise and live.

The other cause which is more immediat, and will actively ac∣complish it, is the Spirit dwelling in us; for there is a suitable me∣thod here too: as the Lord first raised the Head Christ, and will then raise the Members, and he that doth the one cannot but do the other; so the Spirit first raiseth the soul from that woful fall in∣to sin which killed us, and so maketh it a Temple, and the body too, for both are bought with a price, and therefore the Spirit pos∣sesseth both: but the inmost residence is in the soul, and the bodi∣ly members are made servants of righteousness, which is a great honour and dignity, in regard of that base imployment they had once; and so it is most suitable that he who hath thus dwelt in both, repair his own dwelling-house: for here it is ruinous, and therefore must be cast down; but because it was once a Temple for the Holy Ghost, therefore it will be repaired and built again, for he that once honoured it with his presence, will not suffer corruption alwayes to dwell in it: for what Christ by his humiliation and suf∣fering purchased, the Spirit hath this Commission to perform it▪ a••d what is it but the restitution of mankind to an happier estate

in the second Adam,then ever the first was into. Now since our Lord, who pleased to take on our flesh, did not put it off again, but ad∣mits it to the fellowship of the same glory in heaven, in that he died he dies no more, death hath no more dominion over him, he will never be wearied or ashamed of that humane clothing of flesh; and therefore certainly that the children may be like the father, the followers their Captain, the members not disproportioned to the head, the branches not different and heterogeneous to the stock, and that our rising in Christ may leave no footstep of our falling, no re∣mainder of our misery; therefore the Spirit of Christ will also quicken the mortal bodies of believers, and make them like Christs glorious body.

This must be done with divine power, and what more powerful then the Spirit? for it is the spirits or subtil parts in all creatures that causeth all motions, and worketh all effects. What then is that Almighty Spirit not able to do? You have shadows of this in nature, yea convincing evidences; for what is the Spring, but a resurrection of the earth? Is not the world every year renewed, and riseth again out of the grave of Winter? as you find it elegant∣ly expressed, Psal. 107. and doth not the grains of seed die in the ••lods, be••ore they rise to the harvest, 1 Cor. 15. All the vicissitudes and alterations in nature give us a plain draught of this great change; and certainly it is one Spirit that effects all.

But though there be the same power required, to raise up the bodies of the godly and ungodly; yet O what infinit distance and difference in the nature and ends o•• their resurrections! there is the resurrection of life, and the resurrection of condemnation, Joh. 5.29. O happy they who rise to life that ever they died! but O miserable, thrice wretched are all others that they may not be dead for ever! The immortality of the souls was infinit misery, because it is that which eternizes their misery; but when this overplus is added, the incorruptibility of the body, and so the whole man made an incon∣sumable subject for that fire to seed upon perpetually, what heart can conceive it without horrour! and yet we hear it often without any such affection. It is a strange life, that death is the only re∣freshment of it; and yet this may not be had, they shall seek death, and it shall flee from them. Now, my beloved, I would desire this discourse might open way for the hearty and cordial intertainment of the Gospel, and that you might be perswaded to awake unto righ∣teousness,

and sin no more, 1 Cor. 15.34. Be not deceived, my bre∣thren, flesh and blood cannot inherit the kingdom of God. Certainly if you have no other image then what you came in the world with∣all, you cannot have this hope to be conformed one day to the glorious Body of Christ: What will become of you in that day, who declare now by the continued vent of your hearts, that this holy Spirit dwells not in you? and alas, how many are such? Oh pity your selves! your souls and bodies both. If for love to your bo∣dies, ye will follow its present lusts, and care only for the things of the body, you act the greatest enmity and hostility against your own bodies. Consider, I beseech you, the eternal state of both, and your care and study will run in another channel. And for you who have any working of the Spirit in you, whether convicing you of sin and misery, and of righteousness in Christ; or sometimes com∣forting you by the word applyed to your heart; or teaching you another way then the world walks into, I recommend unto you that of the Apostles, 1 Cor. 15.58. Wherefore my brethren, be stedfast, &c. alwayes abounding in the work of the Lord, knowing your Labour is not in vain.

SERMON XXXII.

Rom. 8.12.

Therefore brethren, we are debters, not to the flesh, to live after the flesh, &c.

ALL things in Christianity have a near and strait conjunction; it is so intire and absolute a piece, that if one link be loosed, all the chain falls to the ground; and if one be well fastned upon the heart, it brings all alongs with it: some speak of all truths, even in nature, that they are knit so together that any truth may be concluded out of every truth, at least by a long circuit of deducti∣on and reasoning; but whatsoever be of that, certainly Religion is a more intire thing, and all the parts of it more nearly conjoyned together, that they may mutually enforce one another, Precepts

and promises are thus linked together, that if any soul lay hold in∣deed upon any promise of grace, he draws alongs with it, the obli∣gation of some precept to walk suitable to such precious promises. There is no encouragement you can indeed fasten upon, but it will joyn you as nearly to the commandment; and no consolation in the Gospel, that doth not carry within its bosome an exhortation to ho∣ly walking. Again, on the other hand, there is no precept but it should lead you straight way to a promise, no exhortation but it is invironed before and behind with a strong consolation, to make it pierce the deeper, and go down the sweeter. Therefore you see how easily the Apostle digresseth from the one to the other, how sweetly and pertinently these are interwoven in his discourse. The first word of the Chapter is a word of strong consolation, there is no condemnation to them that are in Christ: and this like a flood car∣ries all down with it, all precepts and exhortations, and the soul of a believer with them; and therefore he subjoyns an exhortation to holy and spiritual walking upon that very ground: and because com∣mandments of this nature will not float (so to speak) unlesse they have much water of that kind, and cannot have such a swift course, except the tide of such encouragements flow fast; therefore he openeth that spring again in the preceeding words; and letteth the rivers of consolation flow forth, even the hope of immortality and eter∣nal life: and this certain••y will raise up a soul that was on ground, and carry him above in motion of obedience; and therefore he may well in the next place, stir them up to their duty, and mind them of their obligation, Therefore brethren we are debters, not to the fl••sh. To make this the more effectual, he drops it in with affection, in a sweet compell••••ion of love and equality, Brethren: There is no∣thing so powerful in perswation as love, it will sweeten a bitter and unpleasant reproof, and make it go down more easily: though it maketh lesse noise than threatnings and severity and authority; yet it is more forcible; for it insinuats it self, and in a manner sur∣priseth the soul, and so preventeth all resistance: as when the Sun ma••e the traveller part with his cloak, whereas the wind and rain made him hold it faster; so affection will prevail, where authority and terrour cannot: it will melt that, which a stronger power can∣not break: the story of Elijah, 1 King. 19. may give some repre∣sentation of this, the Lord was not in the strong wind, nor in ter∣rible earth-quake, nor yet in the fire, but in the calm still voice:

The Lord hath chosen this way of publishing his grace in the Go∣spel, because the sum of it is love to sinners, and good-will towards men: he holds it forth in the calm voice of love, and these who are his ambassadors should be cloathed with such an affection, i•• they intend to prevail with men, to engage their affections: O that we were possessed with that brotherly love one towards ano∣t••er, for the salvation one of another! especially, that the Preach∣ers of the Gospel might be thus kindly affectioned towards others, and that ye would take it thus, the calling you off the wayes of sin as the act of the greatest love. But then consider the equality o•• this obligation, for there is nothing pressed upon you, but what lyeth as heavily upon them that presseth it: this debt binds all: O that the Ministers of the Gospel could carry the impression of this on their hearts! that when they perswade others, they may withall perswade themselves; and when they speak to others, they may sit down among the hearers. If an Apostle of so eminent dignity le∣velleth himself in this consideration, Therefore brethren we are debters, how much more ought Pastors and Teachers come in the same rank and degree of debt and obligation with others: Truly, this is the great obstruction of the successe of the Gospel, that these who bind on burdens on others, do not themselves touch them with one of their fingers; and while they seem serious in perswading others, yet withall declare by their carriage, that they do not be∣lieve themselves what they bear upon others; so that preaching seemeth to be an imposture, and affections in perswading ••f othe•••• to be borrowed as it were in a scene to be laid down again out of it. But then again, there is a misconceit among people, that this holy and spiritual walking is not of common obligation, but pecu∣liar to the preachers of the Gospel. Many make their reckoning so, as if they were not called to such high aims and great endeavours; but truly, my beloved, this is a thing of common concernment, the Holy Ghost hath levelled us all in this point of duty, as he hath equally exalted all in the most substantial dignities and privi∣ledges of the Gospel: this bond is upon the highest and upon the lowest, greatnesse doth not exempt from it, and meanness doth not exclude from it; though commonly great persons fancy an ••••munity from the stricknesse of a holy conversation, because of their great∣nesse, and often mean an•• low persons pretend a freedom from such a high obligation, because of their lownesse; yet certainly all are

debt-bound this way, and must one day give accompt. You that are poor and unlearned, and have not received great things of that nature from God, do not think your selves free, do not absolve your selves; for there is infinit debt besids that: you will have no place for that excuse, that you had not great parts, were not lear∣ned and so forth: for as the obligation reaches you all, so there is as patent a way to the exercise of Religion in the poorest cot∣tage, as in the highest Palace: you may serve God as acceptably in little, as others may do in much: there is no condition so low and abject, that layeth any restraint on this noble service and imploy∣ment: this jewel loses not its beauty and vertue, when it lyeth in a dung-hill, more then when it is set in gold.

But let us inquire further into this debt, we are debters, saith he, and he instanceth what is not the creditor, by which he giveth us to understand, Who is the true creditor: not the flesh, and therefore to make out the just opposition, it must be the Spirit: we are debters then to the Spirit. And what is the debt we owe to Him, we may know it that same way, we owe not to the flesh so much as to make us live after its guidance and direction, and fulfill its lusts; then by due consequence, we owe so much to the Spirit, as that we should live after the Spirit, and resign our selves wholly to Him, his guidance and direction. There is a twofold kind of debt upon the creature, one remissible and pardonable, another irremissible and unpardonable (so to speak) the debt of sin, and that is the guilt of it, which is nothing else then the obligation of the sinner over to eternal condemnation by vertue of the curse of God: every sinner cometh under this debt to Divine Iustice, the desert of eternal wrath, and the actual ordination by a divine sentence, to that wrath. Now indeed, this debt was insoluble to us, and utter∣ly unpayable, untill God sent His Son to be our Cautioner, and he hath payed the debt in his own person, by bearing our curse, and so made it pardonable to sinners, obtained a relaxation from that woful obligation to death: and this debt you see is wholly discharg∣ed to them that are in Christ, by another sentence repealing the former curse; vers. 1. there is no condemnation to them that are in Christ. But there is another debt which I may call a debt of duty and obedience, which as it was antecedent to sin, even binding in∣nocent Adam; so the obligation of the debt of sin hath been so ••••r from taking it away, that it is rather increased exceedingly, and

this debt is unpardonable and indispensible, the more of the debt of sin be pa••doned, and the more the curse be dispensed with, the more the sinner owes of love and obedience to God, she loved much because much was forgiven; and the more was forgiven of ••in, the more she owed of love, and the more debt was discharged, the more she was indebted to Him: and therefore after this general ac∣quitance of all believers, vers. 1. he presseth this obligation the more strongly, therefore brethren we are debters: It is like that debt spoken of, Rom. 12. Owe no man any thing, but to love one another, which is not meant that it is unlawful to be debters to men, but rather, what ye owe, or all things else, pay it, and ye are free, your debt ceases, and your bond is cancelled; but as for the debt of love and benevolence, you must so owe that to all men, as never to be discharged of it, never to be freed from of it; when you have done all, this hath no limitation of time or action: Even so it is here, other debts when payed, men cease to be debters, then they are free, but here the more he pay, the more he is bound to pay, he oweth, and he oweth eternally, his bond is never cancelled as long as he continues a creature subsisting in God, and abides a redeemed on in Christ; for these continuing his obligation is eternally recent and fresh as the first day: and this doth not at all obscure the infinit g••ace of God, or diminish the happinesse of Saints, that they are not freed from this debt of love and obedience, but rather illustrats the one, and increases the other, for it cannot be supposed to consist with the wisdom and holinesse of God to loose his creature from that obliga∣tion of loving obedience and subjection, which is essential to it, and it is no lesse repugnant to the happinesse of the creature to be ••••ee from righteousnesse, unto sin.

Now, this debt of duty and obedience hath a threefold bond, which because they stand in vigor un••ancelled for all eternity, there∣fore the obligation arising from them is eternal too, The bond of Creation, the bond of Redemption, and the bond of Sanctification, these are distinguished according to the Persons of the Trinity, who appear most eminently in them.

We owe our beeing to the Father, in whom we live and move and have our being; for He made us, and not we our selves, and we are all the works of his hands: Now the debt accruing from this, is infinit, if men conceive themselves so much oblidged to others for •• petty courtesie, as to be their Servants: if they owe more to

their Parents the instruments of their bringing forth into the world, O how infinitly more owe we to God, of whom we are, and have all! Doth the Clay owe so much to the Potter, who doth not make it, but fashion it only? and what owe we to Him that made us of nothing, and fashioned us while we were yet without form! Truly, all relations, all obligations evanish when this cometh forth; because all that a man hath it lesse then Himself, then his immortal spirit, and that he oweth alone to God; and besides what∣soever debt there is to other fellow-creatures in any thing, God is the principal creditor in that bond: all the creatures are but the Servants of this King, which at his sole appointment bring alongs his gifts unto us; and therefore we owe no more to them, then to the hands of the messenger that is sent. Now, by this accompt, nothing is our own, not our selves, not our members, not our goods, but all are His, and to be used and bestowed not at the will and arbitrement of creatures, but to be absolutly and solely at his disposal, who hath the sole soveraign right to them: and therefore, you may take up the hainousnesse of sin, how monstruous and mis∣shappen a thing it is, that breaks this inviolable Law of creation, and withdraws the creature from subjection to Him, in whom alone it can subsist. O how disordered are the courses and lives of men! men living to themselves, their own lusts, after their own will, as if they had made themselves, men using their members as weapons of unrighteousnesse against God, as if their tongues and hands and feet were there own, or the devils, and not Gods. Call to mind this obligation, Remember thy Creator, that memento would be a strong engagement to another course then most take: how absurd would you think it, To please your selves in displeasing Him, if you but minded the bond of creation. But when there are other two superadded, what we owe to the Son, for coming down in the likenesse of sinfull flesh for us, and what we owe to the Holy Ghost for quickening our spirits, and afterward for the resurection of our bodies, whose hearts would not these overcome and lead captive to his love and obedience.

SERMON XXXIII.

Rom. 8.12.

Therefore brethren, we are debters, not to the flesh, to live after the flesh:

Vers. 13.

For if ye live after the flesh, ye shall die, &c.

WAS it not enough to contain men in obedience to God, the very essential bond of dependence upon God as the original and fountain of his beeing! and yet man hath cast away this cord from him, and withdrew from that alledgiance he did owe to his Maker, by transgressing his holy commandments. But God not willing that all should pe••ish, he hath confirmed and st••engthned that primitive obligation, by two other as strong, if not more; if the Father did most eminently appear in the first, the Son is manifested in the second, and that is the work of the re∣demption of man, no lesse glorious then his first creation: He made him first, and then He sent his own Son in the likenesse of sinfull fle••h, to make him again by his Spirit: and now a threefold cord is not easily broken. It seems this should bind invincibly, and con∣strain us not to be our own, but the Lords: and now truly, they who are in Jesus Christ, a••e thrice indebted wholly to God. But the two last obligations are the most special, and most wonderful, that God sent His Son for us, to redeem us from sin and misery, and to restore man to happinesse, took on a miserable and accursed habit, that so glorious a person gave Himself for so base; that so excellent a Lord became a servant for the rebell; that He whose the earth is, and the ••ulness thereof, did ••mpty Himself of all to sup••ly Vs: and in a word, the most wonderful exchange ••e made that ever the Sun saw, God for men, His life a ransome for their life: all the rare inventions, and ••ancied stories of men, come infinitly short of this: The light never saw Majestty so abased, and love so expressed, as in

this matter: and all to this purpose, that we who had undone our¦selves, might be made up again, and the righteou••nesse of the Law fulfilled in us. At first He made us, but it cost Him nothing but a word; but now, to buy that whic•• was taken captive by sin, and a•• so dear a rate, ye are bought with a price, and this price more precious than the sum of Heaven and Earth could amount to, suppose by some ra••e Al••bymie the earth were all converted into Gold, and the Heavens into Precious Stones; ye•• these corruptible and ma∣terial things come as far short of this ••ansome, as an heap of dung is unproportioned to a masse of Gold, or heap of Jewels. Now you that are thus bought, may ye not conclude, therefore we are debt∣ters, and whereof? of our selves, for we, our persons, estates and all were sold, and all are bought with this price, therefo•••• we are not our own, but the Lords, and therefore we ought to glorifie God in our bodies and spirits which are his, 1 Cor 6.20. Should we henceforth claim an interest and propriety in our selves? Should we have a will of our own? Should we serve our selves with our members? O how monstruous and absurd were that! Ce••tainly, a believing heart cannot but look upon that as the greatest indignity, and vilest impiety, that ever the Sun shined upon: Ingratitu••e hath a note of ignominy, even among Heathens put upon it; they e••••eemed the reproach of it the compend of all reproaches, Ingr••tum si dixeris, omnia dixeris. And truly, it hath the most abominable visage of any vice; yea, it is all s••ns drawn through other in one Table. Cer∣tainly, a godly heart cannot but account this execrable and detest∣able, henceforth to have any proper and peculiar will and pleasure and cannot but devout it self wholly to His will and pleasu••e, for whose pleasure all were first created, and who then redeemed us by the blood of His Son. I wish we could have this image of ingrati∣tude alwayes observant to our eyes and minds when we are inticed with our lusts, to study our own satisfaction. But the••e is another bond superadded to this, which mightily aggravats the debt, He ••ath given us his Spirit to dwell within, as well as his Son for us. And O the marvellous and strange effects that this Spirit hath in the ••avou••s of men! He truly repairs that image of God, which sin broke down; He furnisheth the soul, and supplies it in all its neces∣sities; He is a light and life to it, a spring of everlasting life and consol••tion; so that to the Spirit we owe that we are made ag••in af∣ter his Image, and the precious purchase of Christ applyed unto

our souls. For Him hath our Saviour left to execute his latter-will in behalf of his children. And these things are but the first fruits of the Spirit, any peace, or joy, or love, or obedience, are but an earnest of that which is coming: we shall be yet more beholden to Him, when the walls of flesh are taken down, he will carry forth the soul into that glorious liberty of the sons of God; and not long after he shall quicken our very dust, and raise it up in glory to the fellowship of that happinesse. Now, my beloved, consider what all this tends to, mark the inference you should make from it, There∣fore we are debters, debters indeed, under infinit obligations for in∣finit me••cies: But what is the debt we owe? truly it might be conceived to be some rare thing, equivalent to such unconceivable benefits: But mark what it is, to live after the spirit, and not after the flesh, to conform our affections and actions, and the tenor of our way and course, to the direction of the Spirit, to have our spirits led and enlightned by the Holy Spirit, and not to follow the indict∣ment of our flesh and carnal minds. Now truly, it is a wonder that it is no•• other thing then this, for this is no other thing then what we owe to our selves, and to our own natures, so to speak; for truly there is a con••ormity and suitablenesse of some things to the very nature of man, that is beautiful, some things are decent and becomes it, other things are undecent and uncomely, unsuitable to the very reasonable beeing of man, so that they put a stain and blot upon it.

Now indeed, there is nothing can be conceived more agreeable to the very constitution of mans nature then this, that the far bet∣ter and more excellent part, should lead and command, and the baser and earthly part should obey and follow; that the flesh should mini∣ster and serve the spirit: Doth not even Nature it self teach it? and yet, no heavier yoke is put upon us, then what our own nature hath put upon 〈◊〉〈◊〉 already, which indeed is wonderful; and certainly this wonderful attempering of his Laws unto the very natural exigence of the spirit of man, make the transgression of them so much the more hainous.

Now, all these three forementioned bonds do joyntly bind on this Law upon man, in general, they oblidge strongly to subjecti∣on and obedience to the will of God; but particularly, they have a constraining influence upon this, living after the spirit, not after the flesh: our very creation speaks this forth, when God made man

after his own Image, when he beautified the spirit of man with that divine similitude and likenesse, in that he breathed a spirit from Heaven, and took a body out of the dust, and then exalted that heavenly piece to some participation of his own nature: Doth not all this cry aloud upon u••, that the order of creation is now dissol∣ved, that the beauty of it is ma••••ed, that all is turned up ••ide-down, when mens passions and senses are their only gui••s, and the principles of light in their conscience are choakt, and ••••i••••led? Doth not all this teach us plainly that we should not live after the flesh? that we owe not so much to this bruitish part, as to enthrone it and impower it over us? that it were the vilest Anarchy, and most intole••able con∣fusion and usurpation, to give it the power over u••, as most men do? that there can be no order or beauty in man, till the spirit be unfettered from the chains of fleshly lust••, and restored to the na∣tive dignity and preheminency, and so keep the body in subjection? And indeed Paul was so, 1 Cor. 9.27 I keep my body in subjection, and beat it down, because it is an imperious slave, an usurping slave, and will command if not beaten and kept under.

Again, Christ hath put a bond upon us to this very same, he hath strengthned this obligation with a ne•• cord, in that he gave his precious life a ransome for the souls of men, this was the principal thing he payed for (the body only being an accessory and appendix to the soul) for it is said, The redemption of the soul is precious, and ceaseth for ever, Ps••l. 49.8. and What can a man give in ex∣change for his soul, Mark 8.37. For what material thing can equa∣lize a spirit? Many things may be had more preciou•• and fine than the body, but all of them have no proportion to a spiritual being. Now then, in that so dear a ransome, and so infinit a p••ice must be given for the spirit of man, it declares the infinit worth and excel∣lency of it above the body, and above all visible things: and here indeed, the greatest confirmation that can be imagined, God hath valued it, he hath put the soul of man in the ballance, to find some∣thing equal in weight of dignity and worth, and when all that is in Heaven and Earth is put in the other scale, the soul is down-weight by far▪ there is such distance, that there is no proportion; only the life and blood of his own Son weighs it down, and is an overvalue, and thus in our redemption we have a visible demonstration (as it were) of the infinit obligation of this Law, not to live after that contemptible part, our flesh▪ but to follow after the motions and di∣rections

of an enlightned spirit; not to spend our thoughts, care and time upon the body, and making provision for the lusts thereof (as most men do, and all by nature a••e now inclined to do) but to be taken up wi••h the immortal preciou•• Jewel that is within, how to have it 〈◊〉〈◊〉 and cleansed from all the filth, that sin and the flesh hath cast 〈◊〉〈◊〉; and restored to that native beauty, the image of God in righteousness and holiness. If you in your practice and affe∣cti••n 〈◊〉〈◊〉 the scales otherwise, and make the body and things of the body, ••uppose the whole world down-weight in your affection and imagination, you have p••ainly cont••adicted the just measu••e of the Sanctuary, and in effect you declare that Christ died in vain, and gave his life out of an errour and mistake of the worth of the soul: you say, he needed not have given such a price for it, seing every day you weigh it down with every triffle o•• momentany fleshly satis∣faction.

Lastly, the Spirit binds this fast upon us; for the soul of man he hath chosen for his habitation, and there he delights to dwell, in the hea••t o•• the contrite and humble; and this he intends to beau∣tifie and garnish, and to restore it to that primitive excellency it once had. The Spirit of man is nea••er his nature, and more ca∣pable of being con••o••med unto it; and therefore his peculiar and special work is about our spirits : first, to enlighten and convince them; then to reform and direct them and lead them; and this binds as fo••cibly, and constraineth a believer certainly to ••esign him∣self to the Spirit; to study how to order his walk a••ter that di∣••ection, and to be more and more abstracted from the satisfaction of his body; else he cannot choose but g••ieve the Spirit, his b••st friend which alone is the fountain o•• joy and peace to him, and be∣ing grieved, cannot but grieve himself next.

Now, my beloved, con••••der, if you owe so much to the flesh, whether or not it be so steadable and profitable unto you? and if you think it can give you a sufficient reward to compense all your pains in satisfying it, go on; But, I believe, you can ••eckon no good office that ever it did you, and your expectation is lesse: what fruit have you of all, but shame and vexation of conscience? and what can you expect but death, the last fruits of it? wha•• then do you owe unto it? are you debters to its pleasure and satis••••cti••n, which hath never done you good; and will do you eternal hurt▪ consider whether you are so much bound and oblidged to it, as to

lose your souls for it? one of them must be: and whether or not you be not more oblidged to God the Father, and his Son Iesus Christ, to live after the Spirit; though for the present it should be painful, to beat down your body. You are debters indeed, but you owe nothing to the flesh, but stripes and mortification.

SERMON XXXIV.

Rom. 8.13.

For if ye live after the flesh, ye shall die: but if ye through the Spirit, &c.

THough the Lord out of his absolute Soveraignty might deal with man in such a way, as nothing should appear but his supream Will and Almighty Power, he might simply com∣mand obedience, and without any more perswasions either leave men to the frowardnesse of their own natures, or else powerfully constrain them to their duty; yet he hath chosen that way that is most suitable to his own wisdom, and most connatural to mans na∣ture, To lay out before him the advantages and disadvantages, and to use these as motives and perswasives of his Spirit: for since He hath by his first creation, implanted in mans soul such a principle as moveth it self upon the presentation of good or evil; that this might not be in vain, he administers all the dispensation, of the Law and Gospel in a way suitable to that, by propounding such power¦ful motives as may incline and perswade the heart of man. It is true, there is a secret drawing, withall necessary, the pull of the Fathers arm, and power of the Holy Ghost; yet that which is vi∣sible or sensible to the soul, is the framing of all things so, as to en∣gage it upon rational terms: it is set between two contraries, death and life, death which it naturally abho••reth, and life which it na∣turally loveth: an even ballance is holden up before the light of the conscience, in which obedience and sin are weighed, and it is found even to the convincing of the spirit of man, that there are as many disadvantages in the one, as advantages in the other.

This was the way that God used fi••st with man in Paradise, you remember the terms ••un to, what day thou eats thou shalt die: he hedged him in on the one side by a promis•• of life, on the other by a threatning of death: and these two are very rational restraint••, ••uited to ••he ••oul of man, and in the inward principles of it, which are a kind of instinct to that which is app••ehen••ed good or gain∣full.

Now, this vers. ••uns even so in the form of words, If ye live af∣ter the flesh ye shall die: you see thi•• method is not changed under the Gospel; for indeed it is natu••al to the spi••it of man, and he hath now much more need of all such pe••swasions, because there is a great change of mans inclination to the wo••st side; all within is so disordered and perverse, that a thousand hedges of perswasive grounds cannot do that which one might have done at fi••st: then they were added out of superabundance, but now out of necessity: then they were set about man to preserve him in his natural ••••ame and in••linations, but now they are needfull to change and alter them quite, which is a kind of creation; therefore sayeth David, creat in me a new spirit: and therefore the Gospel abounds in va••i∣e••y of motives and inducement••, in greater variety o•• far mo••e power••ul inducements then the Law. He••e is that gr••a•• pe••swasi••n t••k••n f••om the infinit gain or l••sse of ••••e ••••ul of man, which is any thing be able to prevail, this must do, seing it is seconded wi••h some natural inclination in the soul of man to seek its own gain. Yet there is a di••••erence between the nature of such like promises and threatning••, in the fi••st covenant and in the second: In the fi••st covenant, though life was freely promised; ••et it was immediatly annexed to per••ect obedience, as a consequent ••eward o•• it, it was fi••stly p••omised unto compleat ••ighteousnesse of mens persons▪ But in the second covenant, firstly and principally li••e ete••nal, grace and glory is promised to Jesus Christ and his ••eed, antecedent to any condition or qualification upon their part: and then again, all the promises that run in way of condition, as he that believeth sh••ll not perish, &c. If ye walk after the Spirit ye shall live, these a••e all the consequent fruits of that absolute gracious disposition and resignation of grace and life to them whom Christ hath chosen; and so their believing, and walking, and obeying, cometh in principally as parts of the grace promised, and as witnesses and evidences and confirmations of that life which is already begun, and will not see

an end. Besides that, by vertue of these absolute promises made to the seed of Christ, and Christs compleat performance of all con∣ditions in their name, the promises of life are made to faith prin∣cipally, which hath this peculiar vertue, To cary forth the soul to anothers righteousnesse and sufficiency, and to bottom it upon ano∣ther; and in the next place, to holy walking, though mixed with many infirmities, which promise in the first covenant was only an∣nexed to perfect and absolute obedience.

You heard in the preceeding vers. a strong inducement taken from the bond debt and duty we owe to the Spirit, to walk after it, and the want of all obligation to the flesh. Now, if honesty and duty will not suffi••e to perswade you, as you know in other things it would do with any honest man, plain equity is a sufficient bond to him; yet consider what the Apostle subjoynes from the dammage and from the advantage which may of it self be the Topickes of perswasion, and serves to drive in the nail of debt and duty to the head, if ye will not take with this debt ye owe to the Spirit, but still conceive there is some greater obligation lying on you, to care for your bodies and satisfie them, then, I say, behold the end of it, what fruit you must one day reap of the flesh and ser∣vice of sin: If ye live after the flesh ye shall die: but then consider the fruit you ••hall reap of the Spirit and holy walking, ye shall live. It is true, the flesh may flatter you more for the present, but the end of it will be bitter as death, ampl••ctitur ut strangulet, the flesh imbraces you that it may strangle you, and so if you knew all well, you would not think you owed it any thing but enmity and hatred and mortification. If your duty will not move you, let the love of your selves and your souls perswade you, for it is an irrepealable statute, The wages of sin is death. Every way you choose to fulfill the lusts of your flesh, and to make provision for it, neglecting the eternal welfare of your souls, certainly it shall prove to you the tree of the knowledge of good and evil, it shall be as the forbidden fruit, which in stead of performing that was promised, will bring forth death, the eternal separation of the soul from God. Adam's sin was an Breviary or Epitome of the multiplied and en••arged sins of mankind: you may see in this tragedy all your fortuns (so to speak) you may behold in it the flattering insinuations, and deceit∣ful promises of sin and Satan, who is a liar and murderer from the beginning, and murdered man at first by lying to him: you find the

hook covered over with the varnished b••it of an imaginary life and happinesse; satisfaction promised to the eye, to the taste, and to the mind: and upon these inticements man bewitched and with∣drawn from his God, after these vain and empty shadows; which when he catched hold upon, he himself was caught and laid hold upon by the wrath of God, by death and all the miseries be∣fore it or alter it. Now, here is the Mapp of the World; for all that is in the world is but a larger volume of that same kind, the lust of the eyes, the lust of the flesh, and the pride of life: Albeit they have been known and found to be the notablest and grossest deceiv∣ers, and every man after he hath spent his dayes in pursuit and la∣bour for them, he is constrained to acknowledge at length, though too late, that all that is in the world is but an imposture, a delusi∣on, a dream and worse; yet eve••y man hearkens after these same flatteries and lies, that hath cast down so many wounded, and made so many strong ones to fall by them: every man trusts the world and his own flesh, as if they were of good report, and of known inte∣grity; and this is mens misery, that no man will learn wisdom upon others expences, upon the wo••ul and tragical example of so many others, but go on as confidently now, after the discoverie of these deceivers, as if this were the first time they had made such promises, and used such fair words to men. Have they not been these six thousand years almost deluding the world? And have we not as many testimonies of their falshood, as there hath been per∣sons in all ages before us? After Adam hath tasted of this tree of pleasure, and found another fruit growing on it, that is, death; should the posterity be so mad as to be medling still with the for∣bidden tree, and therefore forbidden, because destructive to our selves.

Know then and consider, beloved in the Lord, that you shall reap no other thing of all your labours and endeavours after the flesh, all your toyling and perplexing cares, all your excessive pains in the making provision for your lusts, and caring for the body only, you shall reap no other harvest of all, but death and corruption. Death, you think, that is a common lot, and you cannot eschew it how∣ever; nay, but the death here meant is of another sort, in respect of which, you may call death, life: it is the everlasting destructi∣on of the soul from the presence of God, and the glory of his power•• it is the falling of that infinit weight of the wrath of the Lamb

upon you, in respect of which, mountains and hills will be thought light, and men would rather wish to be covered with them, Rev. 6.16. Suppose now you could swim in a River of delights and plea∣sures; (which yet is given to none, for truly upon a j••st reckoning, it will be found that the anxiety and grief and bitte••n••sse that is in∣te••mingled with all earthly delights, ••wallows up the sweetnesse of them) yet it will but carry you down ere you be aware, into the Se•• o•• de••th and destruction, as the fish that swim and sport for a while in Iordan, are carried down into the dead Sea of Sodom, where they a••e presently suffocated and extinguished; or as a Malefactor is carried through a pleasant Palace to the Gallows; so men walk th••ough the delights of their flesh, to their own endlesse torment and destruction.

Seing then, my beloved, that your sins and lusts which you are inclined and accustomed to, will certainly kill you if you inte••tain them; then nature it self would teach you the Law of self-defence, To kill ere you be killed, to kill sin e••e it kill you, to mortifie the deeds and lusts of the body, which abo••nd among you, or they will certainly mortifie you, that is, make you die. Now, if self love could teach you this, which the love of God cannot perswade you to; yet it is well, for being once led unto God, and moved to change your course, upon the fear and apprehension of the infinit danger that will ensue: ce••tainly if you we••e but a little a••quainted with the sweetnesse of this life, and goodnesse of your God, you would find the power of the former a••gumen•• à debito, from debt and duty, upon your spirit: let this once lead you in to God, and you will not want that which will constrain you to abide, and never to depart from Him.

If you mortifie the deeds of the body you shall live: as sin decayes, you increase and grow, as sins die, your soul•• live an•• it shall be a sure pledge to you of that eternal life: and though this be painful and laborious, yet consider, that it is but the cutting off of a rotten member, that would corrupt the whole body, and the want of it will never m••im or m••tilat the body; for you shall live per••ectly when sin is perfectly expired and out of life; and according a•• sin is nearer expiring, and nearer the grave, your souls are nea•••••• that endlesse life, If this do not move us, what can be said n••xt? What shall he do more to his Vineyard?

SERMON XXXV.

Rom. 8.13, 14.

— But if ye through the Spirit do mortifie the deeds of the body, ye shall live.

Vers. 14.

For as many as are led by the Spi∣rit of God, they are the sons of God.

THE life and being of many things consists in union, separat them, and they remain not the same, or they losse their ver∣tue: It is much more thus in Christianity, the power and life of it consists in the union of these things that God h••th conjoy∣ned, so that if any man pretend to one thing of it, and neglect the other, he hath really none of them: and to hold to the subject in hand, there are three things, which joyned together in the hearts of Christians, have a great deal of force: the duty of a Christian, and his reward, and his dignity, his worke and labour seems hard and unpleasant, when considered alone; but the reward sweetens it, when it is joyntly believed: his duty seems too high, and his labour great; yet the consideration of the real dignity he is advanced unto, and priviledge he hath received, will raise up the spirit to great and high attempts, and to sustain great labours: Mortification is the work and labour; life, eternal life is the reward, following the Spirit is the Christians duty; but to be the son of God, that is his dignity.

Mortification sounds very harsh at first: the hearts of men say, It is a hard saying, who can bear it. And indeed I cannot deny but it is so to our corrupt nature; and therefore so holden out in Scri∣pture, the words chosen to press it, express much pain and pains, much torment and labour: it is not so easie and trivial a business to forsake sin, or subdue it, as many think, who only think it easie, because they have never tryed it. It is a Circumcision of the fore∣skin of the heart, and you know how it disabled a whole City, Gen. 34. and how it enraged the heart of a tender mother, Exod. 4 26.

It is the incision or cutting off a member, and these the most dear and precious, be it the right hand or right foot, which is a living death, as it were, even to kill a man while he is alive. It is a new birth, and the pains and throws of the birth are known. Regene∣ration certainly hath a travelling pain within it, in so much that Paul travelled in pain till it were accomplished in these, Galat. 4.19. Though men conceive sin in pleasure, yet they cannot be rid of that deadly burden without throws and pain: and to half this work, or to be remiss and negligent in it, is ••s foolish and unwise as for a child to stay long in the place of breaking forth, as the Lord complains of Ephraim, Hos. 13.13. He is an unwise son, for he should not stay long in the place of breaking forth of children. It is one of the great∣est follies not to labour by all means to be rid of the in••umbrances of sin. Much violence offered to it, and a total resignation of our selves to God, may be great pain, but it is short pain; then the pleasure is greater, and continues: But now Christians lengthen their pain, and draw out their crosse and vexation to a great extent, because they deal negligently in the businesse, they suffer the Ca∣naanites to live, and these are thorns and briers in their sides con∣tinually. Then this businesse is called Mortification, as the word is here, and Col. 3.5. which imports a higher degree of pain, for the agonies of death are terrible; and to hold it out yet more, the most painful and lingering kind of death is chosen to expresse it, Crucifiction, Gal. 5.24. Now indeed, that which makes the forsaking of sin so grievous to flesh and blood, is, the engagements of the soul to it, the onenesse that is between it and our natures, as they are now fallen: for you know pain ariseth upon the dissolution or division of any thing that is continued or united; and these things that are so nearly conjoyned it is hard to separat them without much violence. And truly as the Kingdom of Heaven suffers vio∣lence, so we must offer violence to our selves, to our lusts and in∣clinations, who are almost our selves: And if ye would be truly Christians, this must be your businesse and imployment, to cut off these things that are dearest unto you, to cast out the very idols your hearts sacrifice unto: and if there be any thing more one with you than another, to endeavour to break the bond with that, and to be at the furthest distance with it: It is easie to perswade men to forsake some sins and courses, that they are not much in∣••lined to, and find not much pleasure or profit by them: You may

do that and be but dead in sins; but if you aim at true mortificati∣on indeed, you would consider what are the chief idols and predo∣minant inclinations of your heart, and as to set your self impartial∣ly against all known sin, so particularly against the most beloved sin, because it interrupts most the communion of God, and separates from you•• Beloved, and the dearer it be, the more dangerous cer∣tainly it is.

But to encourage and hearten you to this, I would have you look back to that former victory that Christ hath gained in our name, and look about you to the assistance you have for the pre∣sent, the Spirit to help you. Truly, my beloved, this will be a dead businesse if you be not animated and quickned by these consi∣derations, that Christ died to sin and lived to God, and that in this He was a publick person representing you, that so you may con∣clude with Paul, I am crucified with Christ, Gal. 2.20. We are bu∣ried with him by baptism into his death, Rom. 6.4. Consider that mystical union with Christ crucified, and life shall spring out of his crosse, out of his grave to kill sin in you. That the great businesse is done already, and victory gained in our head, this is our victory, even faith. Believe, and then you have overcome, before you overcome; and this will help you to overcome in your own per∣sons. And then con••ider and look round about to the strong help∣er you have, the Spirit, If ye through the Spirit mortifie, &c. Stronger is he that is in you, then he that is in the world; though he doth not vent all his power to you; yet you may believe that there is a secret latent vertue in the seed of grace, that it cannot be whol∣ly overcome or conquered, and there is one engaged in the warfare with us, who will never leave us nor forsake us, who of set purpose withdraweth his help now and then, to discover our weaknesse to us, that we may cleave the faster to Him, who never letteth sin get any power, or gather any strength, but out of wisdom to make the final victory the more glorious; in a word he leads us through weaknesses, infirmities, fainting••, wrestlings, that his strength may be perfected, in weaknesse that when we are weak, then we may be strongest in Him, 2 Cor. 12 9. Our duty then is to follow this Spirit wheresoever he leadeth us: Christ, the Captain of our Sal∣vation, when he went to Heaven, he sent the Spirit to be our guider, to lead us thither where he is; and therefore we should resign and give up our selves to His guidance and direction. The

n••ture of a creature is dependence, so the very essence of a Chri∣stian consists in dependence and subordination to the Spirit of God. Nature it self would teach them that want wisdom, to commit themselves to these that have it, and not to carry the reins of their own life themselves.

Truly, not only the sense of our own imperfection, of our folly and ignorance in these things that belong to life, should make us willing to yeeld ourselves over to the Spirit of God, as blind men to their leader, as children to their nurses, as orphans to their Tu∣tors; but also because the Spirit is made our Tutor and leader: Christ our Father hath left us to the Spirit in his latter-will; and therefore as we have absolute necessity, so he hath both willingnesse and ability, because it is his office. O Lord, I know, saith Jere∣miah, the way of man is not in himself, it is not in him that walk∣eth to direct his steps, Jer. 10.23. O! it were a great point of wis∣dom, thus to know our ignorance and folly, and this is the great qualification of Christs Disciples, simple as children, as little chil∣dren, as void of conceit of their own wisdom, Mark 10.15. And this alone capacitats the soul to receive the impressions of wisdom: as an empty table is fittest to write upon, so a soul emptied of it self: whereas self-conceit draweth a number of foolish senslesse draughts in the mind, that it cannot rec••••••e the true image of wisdom. This then, when a soul finds that it hath misled it self, being misguided by the wild-fire of its lusts, and hath hardly escaped pe∣rishing and falling head-long in the Pit, this disposes the soul to •• willing resignation of it self, to one wiser and powerfuller, the Spirit of God; and so he giveth the Spirit the string of his affections and judgment to lead him by, and he walketh willingly in that way to eternal life, since his heart was enlarged with so much knowledge and love: and now having given up your selves thus, you would careful∣ly eye your leader, and attend all his motions, that you may con∣form your self to them: whensoever the Spirit pulleth you by the heart, draweth at your conscience, to drive you to prayer, or any such duty, do not resist that pull, do not quench the Spirit, le••t He let you alone, and do not call you, nor speak to you. If you fall out thus with your leader, then you must guide your selves; and truly you will guide it into the pit, if left to yourselves; there∣fore make much of all the impulses of your conscience, of all the touches and inward motions of light and affection, to entertain

these, and draw them forth in meditation and action, for these are nothing else, but the Spirit your le••••••r plucking at you to follow Him, and if you sit when he ••e••h ••o walk, if you neglect such warnings, then you may g••ieve him, and this cannot but in the end be bitte••nesse to you. Certainly, many Christians are guilty in this, and prejudge themselves of the present com••ort and benefite of this inward anointing, that teacheth all thing••, and of this bosome∣guide that leade••h in all truth; because they are so heavy and lum∣pish to be led a••ter Him: they drive slowly, and takes very much pressure and perswasion to any duty, whereas we should accustom our selves to willing and ready obedience upon the least significati∣on of his mind: yea, and which is worse, we often ••esist the Holy Ghost, he draweth, and we hold beloved sins, he pulleth, and we pull back from the most spiritual duties: there is so much pervers∣nesse and frowardnesse yet in our natures, that there needs the Al∣mighty draught of his arm, to make it straight, as the••e is need of infinite grace to pardon it.

Now, my beloved, if you have in your desires and affections re∣signed your selves over to the guidance of this Spirit, ••nd this be your real and sincere endeavour to follow it, and in as far as you are carried back, or contrary, by temptation and corruption, or retard∣ed in your motion, it is your lamentation before the Lord, I say unto you, cheat your hearts, and lift them up in the belief of this priviledge confe••••ed upon you, you are the sons of God: for he giveth this Tutor and Pedagogue to none but to his own children, as many as are led by the Spirit of God, are the Sons of God. Sup∣pose you cannot exact••y follow his motion, but are often driven out, or turned back, yet hath not the Spirit the hold of your hea••t? are you not detained by the cord of your judgment, and the law of your mind? and is the••e not some chain fastened about your heart, which maketh it out-strip the practice, by desires and af∣fections? you are the Sons of God, that is truly the greatest dignity, and highest priviledge, in respect of which, all relation may ••lush, and hide their faces: what a••e all the splendid and glistering titles among men but empty s••owes, and evanishing sound••, in respect of this: to be called the Son o•• a Gentle-man, of a Noble-••an, of a K••ng, how much do the son•• ••f ••••en pride th••mselves in it? But truly, th••t putteth no intrinsick dignity in the persons themselves, it is a miserable poverty to borrow praise fro•• another, and truly

he that boasts of his parentage, aliena laudat non sua, he praiseth that which is anothers not his own. But this dignity is truly a dignity, it puts intrinsick worth in the person, and puts a more excellent spirit in them, then that which is in the world, as is said of ••aleb: and besides it intitles to the greatest happinesse imaginable.

SERMON XXXVI.

Rom. 8.14.

For as many as are led by the Spirit of God, they are the Sons of God.

Vers. 15.

For ye have not received the spi∣rit of bondage again to fear, &c.

CHildren do commonly resemble their parents, not only in the outward proportion and feature of their countenances, but also in the disposition and temper of their spirits; and gene∣rally they are inclined to imitate the customs and carriage of their parents, so that they sometimes may be accounted the very living images of such persons, and in them men are thought to out-live themselves. Now indeed, they that are the sons of God, are known by this Character, that they are led by the Spirit of God: and there is the more necessity, and the more reason too, of this resemblance of God, and imitation of him in his children; because that very divine birth that they have from Heaven, consists in the renovation of their natures, and assimilation to the divine nature; and there∣fore they are possessed with an inward principle, that carries them powerfully towards a conformity with their heavenly Fathe••; and it becometh their great study and endeavour to observe all the dis∣positions and carriage of their Heavenly Father, which are so ho∣nourable and high, and suitable to Himself, that they at least may breath and halt after the imitation of Him. Therefore our Lord ••xhorts us, and taketh a domestick example, and familiar patern to

perswade us the more by, Be ye perfect as your heavenly Father is perfect, Matth. 5.48. And there is one perfection he especially recommends for our imitation, mercifulnesse and compassion to∣wards men, opposed to the violence, fury, and implacablen••sse, to the oppression and revenge, and hatred that abounds among men, Luk. 6.36. And generally, in all his wayes of holinesse and purity, of goodnesse and mercy, we ought to be followers of Him, as dear children, who are not only oblidged by the common Law of Sym∣pathy between Parents and Children; but moreover engaged by the tender affection that he carrieth to us, Eph. 5.1. Now, be∣cause God is high as Heaven, and his way and thoughts and disposi∣tions are infinitly above us, the pattern seems to be so far out of sight, that it is given over as desperat by many to attempt any conformity to it; therefore it hath pleased the Lord to put his own Spirit within his own Children, to be a bosom-pattern and ex∣ample: and this is our duty to resign our selves to his leading and direction: the Spirit brings the copy near hand us, and though we cannot attain, yet we should follow after; though we cannot make out the lesson, yet we should be scribling at it; and the more we exercise our selves this way, setting the Spirits direction before our eyes, the more perfect shall we be.

It is high time indeed to pretend to this, to be a son or a daugh∣ter of God: its a higher word then if a man could deduce his ge∣nealogy from an interrupted line of a thousand Kings and Princes, there is more honour, true honour in it, and more profit too, that which enriches the poorest, and e••nobles the basest, inconceivably be∣yond ••ll the imaginary degrees of men. Now, my beloved, this is the great design of the Gospel, to bestow this incomparable priviledge upon you, to become the Sons of God. But it is sad to think how many souls scarce think upon it, and how many delude themselves in it: but consider, that as many as are the Sons of God, are led by the Spirit of God, they have gotten a new leader and guider, other then their own fancy or humour, which once they followed in the ignorance of their hearts. It is lamentable to conceive how the most part of us are acted, and driven, and carried head-long, ra∣ther then gently led, by our own carnal and corrupt inclinations; men pretending to Christianity, yet hurried away with every self-pleasing object, as if they were not Masters of themselves, furiously

agitated by violent lusts, miscarried continually against the very dictates of their own reason and conscience. And I fear there i•• too much of these, even in those who have more reason to assume this honourable title of Son ship. I know not how we are exceed∣ingly addicted to self-pleasing in everything, whatsoever our ••ancy or inclination suggest, to us, that we must do without more bands, if it be not directly sinful; whatsoever we apprehend, that we must ven•• and speak it out, though to little or no ed••fication; like that o•• Solomon, We deny our hearts nothing they desire, except the gross••esse of it restrain us. Now, certainly if we knew what we are called to, who are the Sons of God, we could not but disingage more with our selves even in lawful things, and give over the con∣duct o•• our hearts and wayes to the Spirit of our Father, whom we may be perswaded of, that he will lead us in the wayes of pleasant∣nesse and peace.

Now, the special and peculiar operations of the Spirit, are ex∣pressed in the following words: There are some workings of the Spirit of God that are but introductory and subservient to more excellent works; and therefore they are transient, not appoint∣ed to continue long, for they are not his great intendment; of this kind are these terrible representations of sin and wrath, of the Justice of God, which puts the soul in a fear, a trembling fear; and while such a soul is kept within the apprehension of sin and judgment, its shut up, as it were, in bondage. Now, though it be true that in the conversion of a sinner, there is alwayes something of this in more or lesse degrees; yet because this is not the g••eat design of the Gospel, to put men in fear, but rather to give them confidence; nor the great intendment of God in the dispensation of the Law, To bring a soul in bondage under terror, but rather by the Gospel to free them from that bondage; therefore he hath reason to expresse it thus, ye have not received the Spirit of bon∣dage again to fear, &c. But there are other operations of the Spirit, which are chiefly intended, and principally bestowed, as the great gift of our Father, to expresse his bounty and goodnesse to∣wards us; and from these he is called the Spirit of Adoption, and the Spirit of Intercession. The Spirit of Adoption, not only in re∣gard of that witness-bearing and testification to our consciences of Gods love and ••avour, and our interest in it, as in the next vers. but also in regard of that child-like disposition of reverence and

love and respect that he begets in our hearts towards God, as our Father: and ••rom both these flowes this next working, ••rying, Abba, Father, aiding and assisting us in presen••ing our necessities to our Father, making this the continued vent of the heart in all extremi∣tie••, to pour out all that burthens us in our Fathers bosom: and this give•• marvelous ease to the heart, and releases it from the bondage of carefuln••sse and anxiety, which it may be subject to, after the soul is delivered from the ••ear and bondage of wrath.

Let us speak then to these in order: the first working of the spi∣rit••, to put a m••n in fe••r of himself, and such a fear as mightily straiten•• and embondages the soul of man: and this, though in it self it be neither so pleasant nor excellent, as to make it come under the notion of any gift from God, it having rather the nature of a torment and punishment, and being some sparkle of Hell already kindled in the Conscience; yet, hath made it beautiful and seasonable in its use and end, because he makes it to usher-in the pleasant and refreshing sight of a Saviour, and the report of Gods love to the World in Him. It is true, all men are in bon∣dage to sin and Satan, and shut up in the darknesse of ignorance and unbelief, and bound in the setters of their own lusts, which are as the chains that are put about malefactors before they go to prison, He that commits sin, is a servant of sin, Joh. 8.34. And to be a servant of sin, is slavery under the most cruel tyrant: all these things are, yet how few souls do apprehend it seriously, or are weary of their prison? how few groan to be delivered! nay, the most part ac∣count it only liberty, To hate true delivery as bondage. But some there are, whose eyes the Spirit of God open••, and lets them see their bondage and slavery, and how they are concluded under the most heavy and weighty sentence that ever was pronounced, The curse and wrath of the everliving God, that there is no way to flie from it, or escape it, for any thing they can do or know. Now in∣deed, this serious discovery cannot choose but make the heart of a man to tremble, as David, my heart trembles because of thy Iudg∣ments, and I am afraid of thee, P••al. 119.120. Such a serious re∣presentation will make the s••outest and proudest heart to fall down, and ••aint for ••ear of that infinit intollerable weight of deserved wrath, and then the soul is in a sensible bondage, that before was in a real, but insensible bondage; then its invironed about with bitter accusations, with dreadful challenges, then the Law of God arrests

and confines the soul within the bounds of its own accusing Consci∣ence; and thi•• is some previous ••epres••ntation ••f that eternal ••m∣p••isonment and banishment ••••om the pressence o•• God: albe••••t ma∣ny of you are free from this, ••ear, and enjoy a kind o•• liberty to ••erve your own lusts, and are not sensi••le o•• any thraldom o•• your spirits; yet certainly the Lord will sometime arrest you, an•• b••ing you to this spiritual bondage, when he shall make the in••q••••ties o•• your heels encompasse you about, and the cur••es of h••s Law sur∣••ound: when your Conscience accu••eth, and God cond••mneth, it may be too late, and out of date.

Alas then! w••at will you do, who now put your consc••ence by, and will not hearken to it, or be put in fear by any th••ng can be represented to you: we do not desi••e to put you in fe••r, where n•• ••ear is; but where there is infinit cause of ••ear, and when it is pos∣sible that fear may introduce faith, and be the forerunner o•• these glad tidings that will compose the soul: We desi••e only you may know what bondage you are really into, whether it be observed or not, that you may fear, lest you be enthralled in the chains o•• ever∣lasting da••knesse, and so may be perswaded to flee from it before it be irrecoverable. W••at a vain and empty sound is the Gospel of liberty by a Redeemer, to the most pa••t who do not feel their bon∣dage? Who believes its report, or care, much for it? because it is necessity that casts a beauty and lust••e upon it, or takes the scales off our eyes, and opens our closed ears.

Now for you, who either are, or have been detained in this bon∣dage, under the fea••ful apprehension o•• the wrath of God, and the sad remembrance o•• your sins, know that this is not the prime in∣tent, and grand businesse to torment you, as it were, before the time; there is some other more beautiful and satisfying structure to be raised out of this ••oundation: I would have you improve it thus, to commend the necessity, the absolute necessity of a Redeem∣er, and to make him beautiful in your eyes. Do not dwell upon that, as if it were the ultimat or last work, but know that you are called in this rational way to come out of your selves into this glo∣rious liberty of the sons of God, purchased by Christ, an•• revealed in the Gospel. Know you have not received the spirit of bondage on∣ly to fear, but to drive you to faith in a Saviour, and then you ought so to walk, as not to return to that ••ormer thraldome o•• the ••ear of wrath, but believe his love.

SERMON XXXVII.

Rom. 8.14.

For as many as are led by the Spirit of God, they are the sons of God.

Vers. 15.

For ye have not received the spirit of bondage again to fear: but ye have re∣ceived the Spirit of adoption, whereby we cry, Abba, Father.

THE li••e o•• Christianity, take it in it self, it is the most plea∣sant and joyful life that can be, exempted from these fears and cares, these sorrows and anxieties, that all other lives are subj••ct unto; for this of necessity must be the force and efficacy of true Religion, i•• it be indeed true to its name, to disburden and ease the heart, and fill it with all manner of consolation. Cer∣tainly it is the most rich Subject, and most compleatly ••urnished with all variety of delights to ente••tain a soul, that can be imagined: Yet, I must confess, while we consult with the experience and pra∣ctice of Christians, this bold assertion seems to be much weakned, and too much ground is given to confirm the contrary misapprehe••∣sions of the world, who take it to be a sullen, melancholick, and d••••∣consolat life, attended with many ••ears and sorows. It is, alas! too evident, that many Christians are kept in bondage, almost all their l••fe-time, through fear o•• ete••nall death, how many dismall re∣presentations of sin and wrath, in the souls of some Christians, which keep them in much thraldom? at least, who is it that is not once, and often, brought in bondage a••ter conversion, and made to appre∣hend fea••fully their own estate, who hath such constant uninterrup••ed peace and joy in the holy Ghost, or lyes under such direct beams of divine favour, but it is sometimes eclipsed, and their souls fill••d with the darknes of horrour and terrour, and ••ruly the most part, ta••••e not so much sweetness in Religion, as make•• them uncess••nt and un∣wearied in the wayes of Godliness: yet not withstanding of all this w••

must vindicat Christianity it self, and not impute these things un∣to it, which are the infirmities and faults of the followers of it, who do not improve it unto such an use, or use it so far as in it self it is capable. Indeed, it is true that o••ten we are brought to fear again, yet withall it is certain, that our allowance is larger, and that we have received the Spirit, not to put us in bondage again to fear, but rather to seal to our hearts that love of God which may not only expell fear, but bring in joy. I wish that this were deeply consi∣dered by all of us, that there is such a life as this attain••ble; that the word of God doth not deceive us in promi••ing fair things, which it cannot perform, but that there is a certain reali••y in the life of Christianity, in that peace and joy, tranquility and serenity of min•• that is holden out, and that some have ••eally found it, and do find it; and that the reason why all of us do not find it in ex∣pe••ience, is not because it is not, but because we have so little ap∣prehension of it, and diligence after it. It is strange, that all men who have pursued satisfaction in the things of this life, being dis∣appointed, and one generation witnessing this to another, and one person to another, that notwithstanding, men are this day as fresh in the pursuit of that, as big in the expectations as ever: and yet in this business of Religion, and the happiness to be found in it, though the Oracles of God in all ages have testified from Heaven how certain and possible it is, though many have found it in expe∣rience, and left it on record to others; yet there is so slender be∣lief of the reality and certainty of it, and so slack pursuit of it, as if we did not believe it at all. Truly, my beloved, there is a great mistake in this, and its generally too: all men apprehend other things more ••easable and attainable then personal holinesse and hap∣pinesse in it; but truly, I conceive there is nothing in the world so practicable as this, nothing made so easie, so certain to a soul that really minds it.

Let us take it so then, the fault is not Religions, that these who professe it are subject to so much fear and care, and disquieted with so much sorrow; it is rather because Christianity doth not sink in∣to the hearts and souls o•• men, but only puts a tincture on their out-side, or because the ••aith of divine truths is so supe••ficial, and the consideration o•• them so slight, that they cannot have much efficacy and influence on the heart, to quiet and compose it. Is it any wonder that some souls be subject again to the bondage of fear

and terrour, when they do not stand in aw to sin? Much liberty to sin, will certainly embondage the spirit of a Christian to fear. Sup∣pose a believer in Jesus Christ be exempted from the haz••rd of con∣demnation; yet he is the g••eatest fool in the world that would on that account venture on satisfaction to his lusts; for though it be true that he be not in danger of eternal wrath, yet he may find so much present w••ath in his conscience, as may make him think it was a ••oolish bargain; he may lose so much of the sweetnesse of the peace and joy of God, as all the pleasures o•• sin cannot com∣pense: The••efore to the end that y••u whose souls a••e once pacifi∣ed by the blood of Christ, and composed by his word of promise, may enjoy that constant rest and tranquility, as not to be enthral∣led ag••••n to your old fears and terrours, I would advise and re∣commend to you these two things; one is, that ye would be much in the studie of that allowance which the promises of Christ affords: be much in the serious apprehension of the Gospel, and certainly your doubts and feares would evainish, at one puff of such a rooted and established meditation. Think what you are called to, not to fear again, but to love rather, and honour him as a Father; and then, take heed to walk suitably, and preserve your seal of adoption unb••otted, un∣rusted: you would study so to walk, as you may not cast dirt upon it, or open any gap in the conscience for the re-entry of these hel∣lish-like fears, and dread••ul apprehensions of God. C••rtainly ••ts im∣possible to preserve the Spirit in freedom, if a man be not watch∣full against sin and corruption. David prayes, re-establish me with thy free Spirit; as if his spirit had been abased, embondaged, and enthraled by the power of that corruption. If you would have your spirits kept free from the ••ear of wrath, study to keep them free from the power of sin, for that is but a f••uit of this: and its most suitable that the soul that cares not to be in bondage to sinful lusts, should by the righteousnesse of God, tempered with love and wis∣dom, be brought under the bondage he would not, that is, o•• ••ear and terrour; ••or by this means the Lord makes him know how evil the first is, by the bitternesse of the second.

It is usual on such a Scripture as this, to propound many questi∣ons, and debate many practical cases, as whether a soul after believ∣ing can be under legal bondage? and wherein these d••ffer, the bon∣dage o•• a soul after believing, and in it, fi••st conversion? And how far that bondage o•• fear is preparatory to faith? and many such

like, but I choose rather to hold forth the simple and naked truth for your edification, then put you upon, or intertain you in such needlesse janglings and contentions. All I desire to say to a soul in bondage, is, to exhort him to come to the Redeemer, and to con∣sider that his case calls and cryes for a delivery: Come, I say, and he shall find rest and liberty to his soul. All I would say to souls delivered from this bondage, is, to request and beseech them to live in a holy fear of sin, and jealousie over themselves, that so they may not be readily brought under the bondage of the fear of wrath again: Perfect love casts out the fear of hell, but perfect love b••ings in the fear of sin: Ye that love the Lord hate ill, and if ye hate it, ye will fear it in this state of infirmity and weaknesse, wherein we are: And if at any time ye through negligence and carelessness of walk∣ing, lose the comfortable evidence o•• the Fathers love, and be re∣duced again to your old prison o•• legal terrour, do not despair for that, do not think that such a thing could not be••all a child of God, and from that ground do not raze former foundations; for the Scri∣ptures saith not that whosoever believes once in Christ, and re∣ceives the Spirit of Adoption, cannot fear again; ••or we see it otherwise in David, in Heman, in Iob, &c. all holy Saints; but the Scripture saith, ye have not received the spirit of bondage for that end to fear again: it is not the allowance of your Father: your al∣lowance is better and larger, if you knew it, and did not sit be∣low it.

Now, the great gi••t, and large allowance of our Father, is ex∣pressed in the next words, but ye have received the Spirit of Adop∣tion, &c. Which Spirit of Adoption is a Spirit of Intercession, to make us cry to God as our Father. These are two gifts, Adoption or the priviledge of Sons, and the Spirit of Adoption revealing the love and mercy of God to the heart, and framing it to a soul-like dispo∣sition: compare the two states together, and its a marvelous change: a Rebel condemned, and then pardoned, and then adopted to be a Son of God: a sinner under bondage, a bound slave to sin and Sat••n, not only freed from that intollerable bondage, but advan∣ced to this liberty, to be made a Son of God, this will be the con∣tinued wonder of eternity, and that whereabout the song o•• Angels and Saints will be: accursed rebels, expecting nothing but present death, sinners arraigned and sentenced be••ore his Tribunal, and already tasting Hell in their Consciences, and in fear of eternal pe∣rishing,

not only to be delivered from all that, but to be dignified with this priviledge to be the Sons of God: to be taken from the Gib∣bit, to be Crowned, that is the great my••tery of wisdom and grace revealed in the Gospel, the proclaiming whereof will be the joynt la∣bour of all the innumerable companies above for all eternity. Now if you ask how this est••te is attainable, Himself tells us, Iohn. 1.12. As many as believed or received him, to them he gave the priviledge to be the Sons of God. The way is made plain and easie, Christ the Son of God, the natural and eternal Son of God, became the son of man; to facilitate this, he hath taken on the burden of mans sin, the chastisement of our peace; and so of the glorious Son of God he became like the wretched and accursed sons of men; and there••ore God hath proclaimed in the Gospel not only an im∣munity and freedom from wrath, to all that in the sense of their own misery, cordially receive him, as he is offered; but the un∣speakable priviledge of Sonship and Adoption for his sake who be∣came our elder brother, Gal. 4.4, 5. Men that want children use to supply their want by adopting some beloved friend in the place of a son: and this is a kind of supply o•• nature for the comfort of them that want: But it is strange, that God having a Son so glo∣rious, the very character of his Person, and brightnesse of his glory, in whom he delighted ••rom eternity, strange, I say, that he should in a manner losse and give away his only begotten Son, that he might by his means adopt others, poor despicable creatures, yea rebellious, to be his sons and daughters! Certainly, this is an act infinitly transcending nature, such an act that hath an unsearchable mystery in it, into which Angels desire to look, and never cease looking, because they never see the bottom o•• it. It was not out of indigency he did it, not for any need he had of us, or comfort expected ••rom us, but absolutely ••or our necessity and consolation, that he might have upon whom to pour the riches of his grace.

SERMON XXXVIII.

Rom. 8.15.

But ye have received the Spirit of adoption, whereby we cry, Abba, Father.

BEhold what manner of love the Father hath shewed unto us, that we should be called the Sons of God, 1 Joh. 3.1. It is a won∣derful expression of love, to advance his own creatures, not only infinitly below himself, but far below other creatures, to such a dignity. Lord what is man that thou so magnifiest him! but it surpasses wonder, that rebellious creatures, his enemies, should have, not only their rebellions ••reely pardoned, but this p••iviledge of Son-ship bestowed upon them; that he should take enemies and make Sons of them; and not only Sons, but Heirs, Co-heirs with his own only begotten Son. And then, how he makes them sons, is ••s wonder••ul, as the thing it self, that he should make his own Son, our Brother, bone of our bone, and flesh of our flesh; and make him spring out as a branch or rod out of the dry stemm of Iesse, who himself was the root o•• all mankind: This is the way God sent his Son, made of a woman, under the Law, that we might re∣••eive the adoption of sons, Gal. 4.5. The House of Heaven marries with the Earth, with them who have their foundation in the dust; the chief Heir of that heavenly Family, joyneth in kindred with our base and obscure family, and by this m••ans, we are made of kin to God, But of him are ye in Christ Iesus, 1 Cor. 1.30. It behoved Christ, in a manner, to lose his own Son-ship as to men, to have it so vailed and darkned by the superadded interest in us, and his nearnesse to us, he was so properly a Son of man, subject to all humane infirmities, except sin, that without eyes of ••aith, men could not perceive that he was the Son of God: and by this won∣derful exchange are we made the sons of God: whoever, in the ap∣prehension of their own enmity and distance ••rom God, receive Christ Jesus, offered as the peace, the bond of union between the

two Families of Heaven and earth, that were at an infinit odds and distance, whoever (I say) believes thus in him, and flies to him, desiring to lay down the weapons of their warfare, their peace is not only made by that marriage which Christ made with our na∣ture, but they are blessed with this power and priviledge to be the sons and daughters of the Most Hig: hand from thence you may con∣clude, that if God be your Father, you can want nothing that is good: but the determination of what is good for you, whether in spiritual enlargments, or in the things of this life, you must refer to his wisdom: for his love indeed is strong as de••th, nothing can quench it, in the point of reality and constancy: there is nothing to shadow it out among men; the love o•• women is ea••nest and ve∣hement, but that is nothing to it, Isa. 49.15. For they may forget, but he cannot. Yet his love is not a ••oolish dotage, like men that is often miscarried with fancy and lust, but it is a rational and wise af∣fection, administred and expressed with infinit reason and wisdom: and therefore, he chooses rather to profit us, then to please us in his dealings, and we who are not so fit to judge and discern our own good, should commit all to his Fatherly and wise providence. Therefore i•• you be tempted to anxiety and carefulnesse o•• mind, either through the earthlinesse of your dispositions, or the present straits of the time, you who have resigned your self to Jesus Christ, would call to mind that your heavenly Father careth ••or you: and and what need you care too? why not, use your lawful Callings, be diligent in them, this is not to prejudge that, but if you believe in God, then you are oblidged by that prosession to abate ••rom the supe••fluous tormenting thoughtfulnesse, that is good ••or nothing, but to make you more miserable then your troubles can make you, and to make you miserable before you be miserable; to anticipat your sorrows. If you say God is your Father, you are tyed to devolve your selves over on him, and trust in his good will and faith∣••ulnesse, and to sit down quietly as children that have parents to provide for them.

Now, the other gift is great too, the Spirit of adopti••n, and be∣cause ye are sons, therefore hath he given you the Spirit of his Son, saith this Apostle, Gal. 4.6. And ••o it is a kind of con••ecta••y of the great priviledge and blessed estate of adoption. They who adopt children, use to give them some kind of token to expresse their love to them: But as the Lord is higher then all, and this

priviledge to be His son or child is the greatest dignity imaginable, ••o this gi••t of his Spirit suits the greatnesse and glory and love of our Father. It is a Fathers gift indeed, a gift suitable to our hea∣venly Father. If a father that is ••ender of the education of his child, and would desire nothing so much as that he might be of a vertuous and gracious disposition, and good ingine, I think if he were to expresse his love in one wish, it would be this, that he might have such a spirit in him, and this he would account better then all that he could leave him: But if it were possible to trans∣mit a gracious and well-disposed and understanding spirit from one to another, and if men could leave it, as they do their inheritance to their children, certainly a wise and religious parent would first make over •• disposition of that to his children, as Elisha sought a double measure of Elijahs spirit, so a ••ather would wish such a mea∣sure to his children, and if it were possible, give it: But that may not be, all that can be done is to wish well to them, and leave them a good example for imitation: But in this our heavenly Fa∣ther transcends all, that He can import his own Spirit to his adop∣ted children, and this Spirit is in a manner the very essential prin∣ciple that maketh them children of the Father: their natures, their dispositions are under his power, he can as well reform them, as you can change your childrens g••rments: he can make of us what he will, our hearts are in his hand, as the water, capable o•• any im∣pression he pleaseth to put on it: and this is the impression he putteth on his children, he putteth his Spirit in their hearts, and writeth his Law in their inward parts, a more divine and higher work, then all humane perswasion can reach. This Spirit they re∣ceive as earnest of the inheritance, and withall, to make them fit for the inheritance o•• the Saints in light.

Now, the working o•• this Spirit of Adoption, I conceive to be threefold, beside that of Intercession, expressed in the vers. The first work of the Spirit of Adoption, that wherein a Fathers affection seems to break first from under ground, is, ••he revealing to the heart, the love and mercy of God to sinners. I do not say, to such a soul in particular, for that application is neither first, nor universal: But herein the Spirit of Adoption first appears from under the cloud of ••ear, and this is the first opening o•• the prison of bondage, where∣in a soul was shut, when the plain way of reconciliation to God in Christ, and delivery from the bondage of sin and wrath, is holden

out; when such a word as this comes into the soul, and is received with some gladnesse, God so loved the world, that he gave his Son, &c. This is a true and faithful saying, &c. Come ye that labour and weary, and I will give rest to your souls: When a soul is made to hear the g••ad tidings of liberty preached to captives, of ligh•• to the blind, of joy to the heavy in spirit, of life to the dead; though he cannot come that length as to see his own p••••ticular interest, yet the very re∣ceiving affectionatly and greedily such a general report as good and true, gives some ease and relaxation to the heart. To see delivery possible, is some door of hope to a desperat sinner; but to see it, and espy more then a possibility, even great probability, though he cannot reach a certainty, ••hat will be as the breaking open of a win∣dow of light in a dark dungeon, it will be as the taking off o•• some of the hardest fetters, and the worst chains, which makes a man al∣most to think himself at liberty. Now this is the great office of the Spirit of the Father, to beget in us good thoughts of Him, to incline us to charitable and favourable construction of Him, and make us ready to think well of Him, to beget a good understan∣ding between us and Him, and correct our jealous misapprehensi∣ons of Him; for certainly we are naturally suspitious of God, that he deals not in sad earnest with us: when ever we see the hight of our provocation, and weight of deserved indignation, we think him like our selves, and can hardly receive, without suspition, the Go∣spel that layes open his love in Christ to the world.

Now, this is the Spirits wo••k, to make us entertain that ho••ou∣rable thought of God, that he is most inclinable to pardon sinners; and that his mercy is infinitly above mans sin; and that it is no prejudice to His Holiness or Justice; and to apprehend seriously a constant reality and solid truth in the promises of the Gospel; and so to convince a soul of righteousnesse, Joh. 18. that there is a way of justifying a sinner and ungodly person, without wrong to Gods righ∣teousnesse; and this being well pondered in the heart, and receiv∣ed in love, the great businesse is done; after that, particular ap∣plication is more easie, of which I shall not speak now, because oc∣casion will be given in the next vers. about the Spirits witnessing with our spirits, which is another of the Spirits workings: only I say this, that which makes this so difficult, is a defect in the fi••st: but the common principles of the Gospel are not really, and so se∣riously apprehended, because many souls do not put to their seal

to witnesse to the promises and truth o•• it; therefore the Lord of∣ten denies this seal an•• witnesse to our comfort. It is certainly a preposterous way S••tan puts souls upon, first, to get such a testimo∣ny from the Spirit, before they labour to get such a testimony to Christ, and eccho or answer in their hearts to his word: this way it seems shortest; for it would leap into the greater liberty at the first hand, but certainly its farthest about, because its impossible for souls to leap immediatly out of bondage to assurance, without some middle step: they cannot passe thus from extreams to extreams, without going through the middle st••te of receiving Christ, and laying his word up in the heart; and therefore it proves the way furthest about, because when souls have long wearied themselves, they must at length turn in hither.

But there is another working of the Spirit, I wish you were acquaint with: as the first work is to beget a suitable apprehension of Gods mind and heart towards sinners; so the next is, to beget a suitable disposition in our hearts towards God as a Father: The first ap∣prehends his love, the next reflects it back again with the heart of a sinner to Him: The Spirit first brings the report of the love and grace of God to us, and then he carries the love and respect of the heart up to God.

You know how God complains in M••lachi, If I be a Father, where is my fear and honour: ••or these are the only fitting qualifications of Children, such a reverent respective observance of our Heavenly Father, such affectionat and humble carriage towards him, as be∣cometh both His Majesty and His Love: as these are tempered one with another in Him, his Love not abasing his Majesty, and his Majesty not diminishing his Love: So we ought to carry, as reve∣rence and confidence, fear and love, may be contempered one with another, so as we may neither forget his infinit greatnesse, nor doubt of his unspeakable love: and this inward disposition ingra∣ven on the heart, will be the principle of willing and ready obedi∣ence, it will in some measure be our meat and drink to do our Fa∣thers will; for Christ gave us an example how we should carry to∣wards him: How humble and obedient was he, though his only be∣gotten Son!

SERMON XXXIX.

Rom. 8.15.

—Whereby we cry, Abba, Father.

AS there is a light of grace in bestowing such incomparably high dignities and excellent gifts on poor sinne••s, such as to make them the sons of God, who were the children of the Devil; and heirs of a kingdom, who were heirs of wrath; so there is a depth of wisdom in the Lords allowance and manner of dispensing his love and grace in this life; for though the love be wonderful that we should be called the sons of God; yet as that A∣postle speaks, It doth not yet so clearly appear what we shall be, by what we are, 1 Joh. 3.1. Our present condition is so unlike such a state and dignity, and our enjoyments so unsuitable to our rights and p••iviledges, that it would not appear by the mean, low, and indigent state we are now into, that we have so great and glorious a Father. How many infi••mities are we compassed about with? How many wants are we pressed withall? our necessiti••s a••e infinit, and our enjoyments no wayes proportioned to our necessities: Not∣withstanding even in this, the love and wisdom o•• our Heavenly Fa∣ther shews it self, and oftentimes more gloriously in the theatre of mens weaknesse, infirmities and wants, then they could appear in the absolute and total exemption of his children from necessities: strength perfected in weaknesse, grace sufficient in infirmities, hath some greater glory then strength and grace alone. There••ore he hath chosen this way as most fit for the advancing his glory, and mo••t suitable for our comfort and edification, to give us but little in hand, and environ us with a crowd of continued necessities and wants within and without, that we may learn to cry to him as our Father, and seek our supplies ••rom him, and withall he hath not been sparing, but liberal in promises of hearing our cryes, and sup∣plying our wants; ••o that this way of narrow and hard dispensation, that at first seems contrary to the love and bounty and riches of our Father, in the perfect view of it, appears to be the only way to per∣petuat

our communion with Him, and often to renew the sense of His love and grace, that would grow slack in our hearts, if our needs did not every day stir-up fresh longings, and his returns by this means are so much the more refreshing. There is a time of chil∣drens minority, when they stand in need of continual supplies from their Parents, or Tutors, because they are not entered in possessi∣on of their inheritance; and while they are in this state, there is nothing more beseeming them then in all their wants to addresse to their Father, and represent them to Him, and it is fit they should be from hand to mouth, as you say, that they may know and ac∣knowledge their dependance on their Father. T••uly this is our mi∣nority, our presence in the body, which because of sin that dwells in it, and its own natural weaknesse and incapacity, keeps us at much distance with the Lord, that we cannot be intimatly present with him. Now, in this condition, the most natural, the most comely and becoming exercise of children, is, to cry to our Father, to present all our grievances, and thus to intertain some holy correspondence with our absent Father, by the messenger of prayer and supplication, which cannot return empty, if it be not sent away too full of self-conceit. This is the most natural breath∣ing of a child of God in this world, it is the most proper acting of his new life, and the most suitable exspiration of that Spirit of Ado∣ption, that is inspired into him: since there is so much life as to know what we want, and our wants are infinite; therefore that life cannot but beat this way, in holy desires after God, whose fulnesse can supplie all wants: this is the Pulse of a Christian, that goeth continually, and there is much advantage to the continuity and in∣terruptednesse of the motion, from the infinitenesse and inexhausted∣nesse of our needs in this life, and the continual assaults that are made by necessity and temptation on the heart. But ye have received the Spirit of Adoption, whereby we cry, &c. He puts in his own Name in the latter parr, though theirs was in the former part: When he speaks of a donation or priviledge, he applies to the mean∣est, to shew that the lowest and most despised creature is not in any incapacity to receive the greatest gifts of God; and then when he mentions the working of that Spirit in way of intercession, because it imports necessity and want, he cares not to commit some incon∣gruity in the Language, by changing the Person, that he may teach us, that weaknesse, infirmities, and wants, are common to thebest

and chiefest among Christians; That the most eminent have continual need to cry; and the lowest and obscurest believers have as good ground to believe the hearing and acceptance of their cryes; that the highest are not above the weakest and lowest ordinance••; and that the lowest are not below the comfort of help and acceptation in him. Nay, the growth and increase of grace, is so far from exempting men from, or setting them above this duty of constant supplication, that by the contrary, this is the just measure of their growth and altitude in grace: as the degrees of the hight of the Water of Nilus in its over∣flowing, are a sure sign of the fertility or barrennesse of that year; so the overflowings of the spirit of Prayer in one, gives a present account how the heart is, whether barren and unfruitful in the knowledge of Jesus Christ, or fruitful and lively and vigorous in it. It is certain that contraries do discover one another, and the more the one be in∣creased, that is, not only the more incompatible and inconsistent with the other, but gives the most perfect discerning of it. When grace is but as twi-light in the soul, and as the dawning of the day only, grosse darknesse and uncleanesse is seen; but the more it grow to the perfect day, the more sin is sin, and the more its hated, wants are discovered that did not appear; and therefore it exerciseth its self the more in opposition to sin, and supplication to God. To speak the truth, our growth here is but an advancement in the knowledge and sense of our own indigencey: Its but a further entry into the idolatrous Temple of the heart, which makes a man see daily new abominations worse then the former; and therefore you may easily know that such repeated sights and discoveries, will but presse out more earnest and frequent cryes from the heart, and such a growth in humility, and faith in Gods fulnesse, will be but as oyl to feed the flame of supplication. For what is Prayer indeed, but the ardency of the affection after God, flaming up to him in cryes and requests?

To speak of this exercise of an holy heart, it would require more of the spirit of it then we have; but truly this is to be lamented, that though there be nothing more common among Christians in the out∣ward practice of it; yet that there is nothing more extraordinary and rare even among many that use it, then to be acquainted with the inward nature of it. Truly, the most ordinary things in Religion, are the great∣est mysteries, as to the true life of them: we are strangers to the soul and life of these things, which consists in the holy behavior and deport∣ment of our Spirits, before the Father of Spirits.

These words give some ground to speak of some special qualifications

of prayer, and the chief principle of it. The chief principle and original of prayer, is, the Spirit of adoption received into the heart: It is a businesse of a higher nature, then can be taught by precepts, or learned by custome and education•• there is a general mistake among men, that the gift of prayer is attained by learning, and that it consists in the freedom and plen∣ty of expression. But O! how many Doctors and disputers of the world, that can defend all the articles of faith against the opposers of them; Yet how unaquainted are they with this exercise, that the poor and unlearned, and nothings in the world, who cannot dispute for Religion, yet they send up a more ••avory and acceptable sacrifice, and sweet incense to God dayly, when they offer up their souls desires in simplicity and since∣rity. Certainly this is a spiritual thing, derived only from the fountain of Spirts, this grace of pouring out our souls into him, and keeping com∣munication with him, the variety of words, and riches of expression, it is but the shell of it, the external shadow; And all the life consists in the frame of the heart before God; And this none can put in frame, but he that formed the Spirit of man within him: some through custom of hear∣ing and using it, attain to a habit of expressing themselves readily in it, it may be to the satisfaction of others, but alas! they may be strangers to the fi••st letters and elements of the life and spirit of prayer. I would have you who want both, look up to heaven for it: many of you cannot be in∣duced to pray in your family, (and I fear little or none in secret, which is indeed a more serious work) because you have not been used, or not learned, or such like. Alas! beloved, this cometh not through edu∣cation or learning, it cometh from the Spirit of adoption: and if ye can∣not pray, ye say ye have not the Spirit, and if ye have not the Spirit, ye are not the Sons of God. Know what is in the inevitable sequel of your own confessions.

But I haste to the qualifications of this divine work, fervencie, reve∣rence, and confidence; Fervencie in crying, reverence and confidence in crying, Abba, Father; for these two suit well towards our Father: the first, I fear, we must seek it elsewhere then in prayer, I find it spent on other things of lesse moment. Truly all the Spirit and affection of men runes in another channel, in the way of contention and strife, in the way, of pas∣sion and miscalled zeal, and because these things whereabout we do thus earnestly contend, have some interest or coherance with Religion, we not only excuse but approve our vehemency. But O! much better were that imployed in supplication•• to God that were a divine channel. Again, the marrow of other mens Spirits is exhausted in the pursuit of things in the world, the edge of their desires is turned that way, and it must needs be

blunted and dulled in spiritual things, that it cannot pierce into Hea∣ven, and prevail effectually. I am sure, many of us useth this excuse, who are so cold in it, that we do not warm our selves, and how shall we think to prevail with God, our spirits make little noise when we cry all the loudest; we can scarce hear any whisper in our hearts, and how shall he hear us? Certainly, it is not the extension of the voice pleaseth Him, it is the cry of the heart that is sweet harmony in his ears; and you may easily perceive that, if you but consider that he is an infinit Spirit, that pierceth into all the corners of our hearts, and hath all the darknesse of it as light before him, how can you think that such a spirit can be plea∣sed with lip-cryes? how can he endure such deceit and ••alshood, (who hath so perfect a contrariety with all false appearances) that your heart should lye so dead and flatt before him, and the affection of it turned quite another way? There were no sacrifices without fire in the Old Testament, and that fire was kept-in perpetually; and so no prayer now without some inward fire, conceived in the desires, and blazing up and growing into a flame in the presenting of them to God.

The incense that was to be offered on the Altar of perfume, Exod. 30. it behoved to be beaten and prepared; and truly, prayer would do well to be made out of a beaten and bruised heart and contrite spirit, a spirit truly sensible of its own unworthinesse and wants: and that beating and pounding of the heart will yeeld a good fragrant smel, as some spices do not till beaten: The incense was made of divers spices, intimating to us, that true prayer is not one grace alone, but a compound of graces. It is the joynt exercise of all a Christian graces; seasoned with all▪ eve∣ry one of them give some peculiar fragrancy to it, as Humility, Faith, Repentance, Love, &c. The acting of the heart in supplication, is a kind of compend and result of all these, as one perfume made up of many simples. But above all, as the incense, our prayers must be kindled by fire on the Altar, there must be some heat and servour, some warmnesse conceived by the holy Spirit in our hearts, which may make our spices send forth a pleasant smell, as many spices do not till they get heat. Let us lay this engagement on our hearts, to be more serious in our ad∣dresses to God the Father of spirits, above all, to present our inward soul before him, before whom it is naked and open, though we do not bring it. And certainly frequency in prayer will much help us to fer∣vency, and to keep it when we have it.

SERMON XL.

Rom. 8.15.

—VVhereby we cry, Abba, Father.

ALL that know any thing of Religion, must needs know and confess that there is no exercise either more suitable to him that pro∣sesseth it, or more needful for him, then to give himself to the exercise of prayer: but that which is confessed by all, and as to the out∣ward performance gone about by many, I fear it is yet a mystery sealed up f••om us, as to the true and living nature of it. There is much of it expressed here in few words, whereby we cry, Abba, Father. The divine constitution and qualification of this divine work, is here made up of a temper of fervency, reverence, and confidence. The first I spoke of before, but I fear our hearts was not well heated then, or may be cooled since. It is not the loud noise of words that is best heard in Heaven, or that is constructed to be crying to God: No, this is trans∣acted in the heart more silently to men, but it striketh up into the ears of God: His ear is sharp, and that voice of the souls desires is shrill, and though it were out of the depths, they will meet together. It is true, the vehemency of affection will sometimes cause the extension of the voice; but yet it may cry as loud to Heaven when it is kept within. I do not presse such extraordinary degrees of servour as may effect the bo∣dy; but I would rather wish we accustomed our selves to a solid calm seriousnesse and earnestnesse of spirit, which might be more constant then such raptures can be, that we might alwayes gather our spirits to what we are about, and avocat them from impertinent wandering••, and fix them upon the present object of our worship: this is to worship him in spirit, who is a Spirit.

The other thing that composes the sweet temper of praye••, is reve∣rence: and what more suitable? whether you consider Him or your selves? If I be your Father where is my honour, and if I be your Master where is my fear? Mal. 1.6. While we call him Father, or Lord, we pro∣claim this much, that we ought to know our distance from him, and his superiority to us: and if worship in prayer carry not this character, and expresse not this honourable and glorious Lord, whom we serve, it

wantes that congruity and suitableness to him that is the beauty of it. Is there any thing more uncomly, then for children to behave them∣selves irreverently and irrespectively towards their Fathers, to whom they owe themselves? It is a monstruous thing even innature, and to natures light: O how much more abominable must it be, to draw near to the Father of spirits, who made us, and not we our selves, in whose hand our breath is, and whose are all our wayes; in a word, to whom we owe not only this dust, but the living spirit that animats it, that was breathed from Heaven, and finally, in whom we live, and move, and have our being, and well-being, to worship such an one, and yet to behave our selves so unseemly and irreverently in his presence, our hearts not stricken with the apprehension of his glory, but lying flatt and dead before him, having scarcely him in our thoughts whom we speak to, and finally, our deportments in his sight, are such, as could not be admit∣ted in the presence of any person a little above our selves, to be about to speak to them, and yet to turn aside continually to every one that cometh by, and entertain communication with every base creature; this, I say, in the presence of a King, or Nobleman, would be accounted such an absurd incivility, as could be committed; and yet we behave our selves just so with the Father of spirits.

O the wandrings of the hearts of men in divine worship! while we are in communication with our Father and Lo••d in prayer, whose heart is fixed to a constant attendance and presence, by the impression of his glorious holinesse? whose spirit doth not continually gadd abroad, and take a word of every thing that occurrs, and so marrs that soul-co••••e∣spondance? O that this word, Psal. 89.7. were written with great let∣ters on our hearts, God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about him: that one word, God, speaketh all. Either we must convert Him in an idol, which is nothing; or if we apprehend Him to be God, we must appre∣hend our infinit distance from Him, and his unspeakable, inaccessible glory above us. He is greatly fea••ed and reverenced in the Assemblies that are above, in the upper Courts of Angels, those glorious Spi••its who must cover the feet from us, because we cannot see their glo••y; they must cover their faces from Him, because they cannot behold his glory, Isa. 6. what a glorious train hath he, and yet how reverend are they? they wait round about the Throne, above and about it, as Cour∣tier•• upon their King, for they are all minist••ing spirits, and they rest not day and night to adore and admire that holy one, crying, holy, holy, holy, the whole earth is full of his glory. Now, how much more then

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should he be greatly feared and had in reverence in the assembly of his Saints, of poor mortal men, whose foundation is in the dust, and dwell in clay; and besides drink in iniquity like water? there is two points of difference and distance from us, He is nearer Angels, for Angels are pure spirits, but we have flesh, which is furthest removed from his na∣ture: And then Angels are holy and clean; yet that is but spotted to his unspotted holinesse; but we are defiled with sin, which putteth us farthest off from him, and which his holinesse hath greatest antipathy at. Let us consider this, my beloved, that we may carry the impression of the glorious holinesse and Majesty of God on our hearts, when ever we appear before him, that so we may serve and rejoice with trembling, and pray with reverence and godly fear: if we apprehend indeed our own quality and condition, how low, how base it is, how we cannot endure the very clear aspect of our own consciences, we cannot look on our selves stedfastly without shame and confusion of face, at the de••ormed spectacle we behold, much lesse would we endure to have our souls opened and presented to the view of other men, even the basest of men; we would be overwhelmed with shame if they could see into our hearts? Now then, apprehend seriously what He is, how glorious in holinesse? how infinit in wisdom, how the secrets of your souls are plain and open in his sight? and I am perswaded, you will be composed to a reverend hum∣ble and trembling behaviour in his sight.

But withall, I must add this, that because he is your Father, you may intermingle confidence; nay you are commanded so to do, and this ho∣nours him as much as reverence; for confidence in God, as our Father, is the best acknowledgment of the greatnesse and goodnesse of God, it declareth how able he is to save us, and how willing, and so ratifieth all the promises of God made to us, and setteth to a seal to his ••aith••ulness: there is nothing he accounts himself more honoured by, then a souls full resigning it self to him, and relying upon his power and good-will in all necessities, casting its care upon Him, as a loving Father, who careth for us. And truly, there is much beauty and harmony in the juncture of these two, reioycing with trembling, confidence with reverence, to ask, nothing doubting, and yet sensible of our infinit distance from him, and the disproportion of our requests to his Highnesse. A child-like disposi∣tion is composed thus, as also, the temper and carriage of a Courtier hath these ingredients in it. The love of his Father, and the ••avour of his Prince, maketh him take liberty, and assume boldnesse, and withall he is not unmindful of his own distance from his Father, or Master, Let us draw near with full assurance of faith, Heb. 10.22. There is much

in the Scripture, both exhorted, commanded, and commended, of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that liberty and boldnesse of pouring out our requests to God, as one that certainly will hear us, and grant that which is good. Vnbelief spoileth all, its a wretched and base-spirited thing, that can conceive no honourable thoughts of God, but only like it self; but faith, which is the well-pleasing ingredient of prayer: the lower thoughts a man have of himself, it maketh him conceive the higher and more ho∣nourable of God, My wayes are not as your wayes, nor my thoughts as your thoughts, but as far above, as the Heaven above the Earth, Isa. 55.8. This is the rule of a believing souls conceiving of God, and expecting from him: and when a soul is thus placed on God, by trusting and believing in him, it is fixed, My heart is fixed, trusting in the Lord, Psal. 112.7. O how wavering and inconstant is a soul, till it fix at this Anchor, upon the ground of his immutable promises? It is tossed up and down with every wind, its double-minded: Now one way, then another; now in one mind, and shortly changed: and indeed the soul is like the Sea, capable of the least or greatest commotion, Iam. 1.6, 7, 8. I know not any thing that will either fix your hearts from wandring in Prayer, or establish your hearts from trouble and disquiet after it, nothing that will so exonor and ease your spirits of care as this, To lay hold on God as All-sufficient, and lay that constraint on your hearts, to wait on him and his pleasur••, to cast your souls on his promises that are so full and so free, and abide there, as at your Anchor-hold, in all the vicissi••udes and changes of outward or inward things. In spiritual things that concerns your salvation, that which is absolutely necessary, you may take the boldnesses to be abso∣lute in it, and as Iob, though he should slay me, yet will I trust in thee; and as Iacob, I will not let thee go till thou blesse me: But either in outward things, that have some usefulness in them, but are not alwayes fittest for our chiefest good; or in the degrees of spiritual gifts, and mea∣sures of graces, the Lord calls us without anxiety to pour out our hearts in them unto him; but withall we would do it with submission to his pleasure, because he knows best what is best for us. In these, we are not bound to be confident to receive the particular we ask, but rather our confidence should pitch upon his good-will and favour, that he will certainly deny nothing that himself knows is good for us: And so in these we should absolutely cast our self without ca••efulnesse upon his loving and fatherly providence, and resign our selve•• to him to be disposed 〈◊〉〈◊〉 in them as he sees convenient. There is sometimes too much limitation of God, and peremptoriness used with him in such things, in which his wisdom craves a latitude both in publick and privat matters, even as

mens affections and interests are ingaged; but ordinarily its attended and followed with shame and disappointment in the end: and there is on the other hand intollerable remisseness and slacknesse in many, in pres∣sing even the weightiest petitions of salvation, mortification, &c. which certainly ariseth from the diffidence and unbelief of the heart, and the want of that rooted perswasion, both of the incomparable necessity and worth of the things themselves, and of his willingnesse and engagement to bestow them.

The word is doubled here, Abba, Father, the Syriack and Greek word signifying one thing, expressing the tender affection and love of God towards them that come to him. He that cometh to God must believe that he is, and that he is a rewarder of them that seek him deligently; so he that cometh to God must believe that he hath the bowels and compassi∣on of a Father, and will be more easily inclined with our importunat cryes, then the fathers of our flesh: he may suffer his children to cry long, but it is not because he will not hear, but because he would hear them longer, and delights to hear their cr•• oftener. If he delay, its his wisdom to appretiat and endear his mercies to us, and to teach us to presse our petitions, and sue for an answer.

Besides, this is much for our comfort, that from whomsoever, and whatsoever corner in the world prayers come up to him, they cannot want acceptance: All Languages, all Countreys, all Places are sanctified by Jesus Christ, that whosoever calls upon the Name of the Lord, from the ends of the earth, shall be saved: And truly it is sweet meditation to think, that from the ends of the earth, the cryes of souls are heard; and that the ends is as near Heaven as the middle; and a Wildernesse as near as a Paradise; that though we understand not one another, yet we have one loving and living Father that understands all our meanings; and so the different Languages and Dialects of the members of this body make no confusion in Heaven, but meet together in his heart and affection, and are one perfume, one incense, sent up from the whole Catholick Church, which here is scattered on the earth. O that the Lord would perswade us to cry this way to our Father in all our necessities!

FINIS.