and entirely acted by it as a principle 't is no better than thus and worser it cannot be with unregenerate persons Let this general Answer to the First Question be sufficient 2 Quest Of the difference betwixt the Law of Sin as 't is in the Regenerate and as 't is in the Vnregenerate A Second is this How may it be known when persons are under the Law of Sin or How may we distinguish betwixt the Law of Sin as 't is in the Vnregenerate and as 't is in the Regenerate For even the Latter find too much of this Law in them Paul here saith he was freed from it and yet in the foregoing Chap. he sadly laments it as you have often heard renewed and sanctified Souls do by sad experience feel the corrupt Nature strongly urging and pressing them to what is evil and as strongly opposing and hindring them in what is good yea in both often prevailing may not they therefore as well as Others be said to be under the Law of sin if not where lies the difference or what is it that doth indeed denominate a man to be under that Law This being a Question of great importance I shall be larger in the answering of it than I was of the Former Answ yet not so large as the Nature of the Subject would admit of nor as Some of our own Divines are who write upon it I shall reduce all to Three Heads 1. First where the whole bent and tendency of the heart is towards sin that the propensions of the Soul thereto are entire and unmixt there 't is the Law of sin and that Law of sin which is proper to the Vnregenerate this speaks Sin to be upon the throne indeed that its power and dominion is habitual plenary and absolute A Child of God may have very strong corruptions in him and they sometimes too may break forth into external acts the sinful Nature may vehemently incline him to what is evil and sometimes prevail too yet the bent of his heart is for God against Sin and the stream doth not run wholly one way he hath propensions unto good as well as unto evil whereupon he is not under the Law of sin But take an unsanctified person 't is otherwise with him his heart is in sin and set for sin that 's the thing to which it altogether bends inclines and works there is not a stronger bent in heavy bodies to descend or in light things to ascend than there is in such an one to sin against God and further he 's not divided in what is evil he 's all of a piece the sinful Nature in him is entire and doth all now where 't is thus certainly there 't is the Law of sin Paul in his saddest complaints of this Law as in himself yet says It is no more I that do it but sin that dwelleth in me 't was not he that did it because the bent of his heart was against it and he says With the mind I my self serve the law of God the habitual tendency and inclination of his Soul was towards Good and as he was himself it was thus with him for he puts I my self onely to the serving of the law of God not to that of the law of sin So that though the Law of sin was in him yet he was not under it strictly as the Law of sin Sin had too great a strength in him but it had not the sole and full command of him 2. Secondly when all the several Faculties of the Soul are altogether on Sin 's side and wholly take its part then 't is the Law of sin and that which is proper to the Vnregenerate if this Head be not distinct from the Former yet it may be useful as a more particular explication of it In such persons Vnderstanding Will Affections all are engag'd on Sins side and therein lies its power and dominion over them the Vnderstanding assents the Will consents the Affections answerably are drawn out ô here is the Law of Sin or Sin regnant The Vnderstanding gives in its final and positive dictate that Sin is good represents it as eligible to the Will the Will upon this closes with it embraces it cleaves to it the Affections desire joy delight c. run out upon it where 't is thus the case is determin'd But this must be taken with a threefold Proviso 1. That the assent of the Vnderstanding be deliberate for even a Child of God upon a sudden surprisal pro hic nunc may judge better of sin than it deserves 2. That the consent of the Will be plenary and full for there may be in gracious persons sometimes a broken half-consent to what is evil 3. That both Assent and Consent be understood of a Course in Sin for as to particular Acts no question but one who is regenerate under the power of a temptation may do both of these This threefold Proviso being taken in the thing is clear whosoever shall be so far besotted as upon deliberation to judge a sinful course to be the best course and thereupon shall choose imbrace fall in with and continue in it yea shall delight and please himself in it unquestionably in this man 't is the Law of Sin Sin never gets thus high where Grace is For the proof of which we must recur to our great instance Paul after his Conversion found Sin to be too powerful in him which was his great burden yet notwithstanding the fixed acts of the several Faculties of his Soul were for God against Sin As for example in his Vnderstanding he assented to the goodness of the Law of God but not to the goodness of the Law of Sin Rom. 7.12 wherefore the Law is holy c. in his Will he also consented to this V. 16. If then I do that which I would not I consent unto the Law that it is good and for his Affections he saith I delight in the Law of God after the inward man now these being as I said the fixed acts of the several Faculties in Paul in him it was not the Law of Sin And thus for the main it is with every gracious Soul but for Others in whom Sin hath all all the Faculties Vnderstanding Will Affections in their proper acts being entirely for it 't is evident that they are under the Law of Sin Of all the Faculties the Will doth most discover the power of Sin for there its Dominion and Soveraignty is chiefly seated and acted ô when it once gains that then it ascends the throne indeed that 's the time as it were of its inauguration when 't is invested in all its Regalities It comes to the Sinner and says art thou willing that I should rule thee yes saith he with all my heart I like thy Commands and Government I am thine I submit to thee to be at thy dispose I here swear Fealty and Allegiance to thee c. Dreadful language ô that ever it
should be uttered by the heart of man Sinner do'st thou know what thou saist pray thee make a little pause be persuaded to consider what thou do'st is this spoken in good or rather in bad earnest do'st thou resolve upon it wilt thou stick to it ô then thou art a meer vassal thou putt'st thy self under the reign of the worst Tyrant in all the world from this day forward thou must carry chains and fetters about thee from this act of thine Sins reign commences therefore if it be not yet done let it never be done if it be done let it be rescinded speedily but I forget my self The lowest act of the Will in order to the constituting of this Law of Sin is Election or Choice there 's Good and Evil Holiness and Sin set before the Soul and it chooses the evil before the good this is a sad evidence of Sins power Isa 65.12 but did evil before mine eyes and did choose that wherein I delighted not Isa 66.3 4 c. they have chosen their own ways and their Soul delighteth in their abominations c. But though I say that this is the lowest act of the Will in Sins being a Law yet even this is enough to put a person under that Law The godly man chooses the way of Holiness Psal 119.30 I have chosen the way of truth the Sinner chooses the way of Sin this he prefers before the Other Now should there be nothing more than this choice supposing it to be deliberate full and peremptory that would be enough to evince Sins dominion for wherever it hath the preference it hath the power But there are higher acts of the Will than this which do more highly constitute and more fully demonstrate the Law of Sin and which are to be found onely in the Vnregenerate As namely when the Will doth not meerly choose embrace prefer Sin before Holiness but 't is pertinaciously set for Sin its full purpose and resolution is for Sin against Holiness the Sinner says he hath sinn'd and so he will do still he 's fixed and obstinate in his wickedness instead of cleaving to the Lord with full purpose of heart as Barnabas exhorted the Christians at Antioch to do Acts 11.23 he cleaves to Sin with full purpose of heart Jer. 2.25 I have loved strangers and after them I will go Jer. 8.5 They hold fast deceipt they refuse to return Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth c. Now wherever it comes to this that Sin is thus enthron'd in the Will there most certainly 't is the Law of Sin But I must yet go one step further there is one act of the Will higher than this too viz when the heart is wholly set for Sin and is not onely resolvedly but also impetuously carried out after it Eccles 8.11 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Jer. 50 38. They are mad upon their idols Eph. 4.19 Who being past feeling have given themselves ever unto lasciviousness to work all uncleanness with greediness Jer. 8.6 Every one turned to his course as the horse rusheth into the battel Here the power of Sin rises high indeed when the Will doth not barely consent to it but 't is eager and fierce for it ô this speaks not onely its own great wickedness and most woful depravation but also the Sinners full subjection to Sin this is the Law of Sin with a witness where 't is thus it may easily be known who bears Rule in the Soul Sin never arrives at this heighth of power in the Regenerate this is altogether inconsistent with Grace upon Conversion the Will is sanctified and the sanctified Will can never carry it thus towards Sin You see what that is in the interiour faculties of the Soul which doth constitute and evidence the Law of Sin in unregenerate persons I might instance also in the exteriour parts of the Body for though Sins power doth mainly reside and put forth it self in the Former yet it reaches to these also therefore the Apostle brings them in upon this account Rom. 6.12 Let not sin reign in your mortal bodies c. 13. neither yield you your members instruments of unrighteousness unto sin c. 19. As ye have yielded your members servants to uncleanness c. When the Body is prostituted to Sins drudgery the several parts thereof imploy'd in its service as the Eyes to let in external Objects for the exciting and feeding of Lust within the Feet to run on Sins errands the Tongue to utter vanity and frothiness c this is a great demonstration of a mans being under the Law of Sin 'T is true it chiefly reigns in the Heart there 's its imperial Seat or the Pallace where it hath its imperial residence that 's the inward Citadel where its main strength doth lie but yet from thence it issues out its Laws and Edicts to the Body also and that is its out ward Fort or Territory where it hath a great strength and command also Indeed the Law of Sin is best discerned as to Others by its venting of it self in and through the Body for so long as Sin keeps in its power within the interiour Faculties of the Soul 't is known onely to the Sinner himself but when that once breaks out in Sins committed in and by the body as intemperance drunkenness uncleanness c. then it becomes discernible to all to whom such Sins shall be known And though 't is certain that Sin may have its full dominion in the heart without the external eruptions of it in the Life in gross and corporeal acts yet where they are added they infallibly discover that Sin lords and domineers O therefore how evident is it that all who abuse and defile their bodies who use them as instruments for Sin and wear them out in its service are most perfectly under the Law of Sin But 't is not thus with any who are truely sanctified Sin hath not the command of their Bodies they * Rom. 6.19 yield up their members servants to righteousness unto holiness they look upon their Bodies as the * 1 Cor. 6.19 Temples of the Holy Ghost and accordingly they keep them holy they know they are themselves * 1 Cor. 6.20 bought with a price and that their Souls and Bodies are both Gods and therefore both to be imploy'd in the glorifying of God they scorn to let their Bodies be drudges to Sin and Satan and in this respect they are not under the Law of Sin 3. Thirdly the Law of Sin and its different workings in the people of God and Others may be opened by the modification of the act of Sin As 1. Where Sin is committed industriously and designedly there 't is the
Law of Sin and that which is peculiar to the graceless Some there are who set themselves to sin 't is the thing they aim at which they deliberate contrive muse how to bring about their serious thoughts from time to time are at work in order to it like to that person whom David describes Psal 36.4 He deviseth mischief on his bed he setteth himself in a way that is not good like to the wickedness of men before the Deluge Gen. 6.5 c. Every imagination of the thoughts of his heart was onely evil continually 't is meant not onely of imaginations which had Sin in them materially and subjectively but also of those which were for Sin and in order to Sin intentionally and finally The Apostle sets it forth by making provision for the flesh Rom. 13.14 when the Sinner hath his forecasts and projects for Sin Now * When the Flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providenâ—ial projecting and forecasting ability at command and at her service it is certain her supremacy is in the full Mr. Rich. Bifeild The Gospels glory c. p. 235. where 't is thus unquestionably 't is the Law of Sin this doth most certainly discover the absolute unbroken full power and dominion of Sin Joh. 8.34 Whoever commits Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who makes it or frames it as an Artist doth a thing which is proper to his trade or art who sins de industriâ datâ operâ what of him why he is the servant of sin that is he is fully under its Command and is a perfect slave and vassal to it 'T is never thus with regenerate persons this * Deut. 32.5 spot is not the spot of Gods Children 1 Joh. 3.9 Whosoever is born of God doth not commit Sin he doth not frame sin or contrive how to sin in the sense named but now It cannot be denied but that even a Child of God may sin after deliberation nay as to some particular sinful act he may deliberate in order to the doing of it there was a great deal of deliberation in Davids killing Vriah 't was a plotted contrived sin that which was brought about by many deliberate thoughts ô but in such an One this is very rare and seldome 't is but in this or that particular act 't is not a thing that he holds on in God forbid it should be so And therefore though this be a great aggravation of sin when it is committed deliberately and a sad evidence that it hath too much power and strength in the heart yet every deliberate sin is not enough to prove a man to be under the Law of sin when the designing and contriving is customary and that too as to a Course in sin ô then 't is the Law of sin 2. When the Temptation easily prevails and there is little or no resistance and opposition made to sin then 't is the Law of sin and that which is proper to the unregenerate If the Town be surrendred and yields upon the first Summons 't is a sign the Assailers are very strong and the Defendants very weak if the tinder takes fire upon the first little spark that falls into it surely 't is very dry so here when Satan doth no sooner lay the temptation before the Sinner but he immediately closes with it and falls before it and yields to it this argues that Sin and Satan have a full power in and over him But I lay the main stress of this Head upon little or no resistance to the motions suggestions commands of sin Possibly it no sooner commands but the Sinner readily obeys if he chance to make some some opposition 't is as bad as none at all 't is not lively vigorous resolute but cold dull faint and languid ô this is a sad demonstration of Sins heighth and regency in the Soul The bare Commands of Sin as hath been said do not make it to be a Law but when there is a ready willing subjection to those Commands then 't is a Law Rom. 6.16 Know ye not that to whom ye yield your selves to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is a brand upon Ephraim that he was * Hos 5.11 willingly walked after the Commandment may not this be charged upon men before renovation with respect to the Commands of Sin We read of Satan that he takes some captive at his will 2 Tim. 6.26 and truly so it is with the sinful Nature too it doth with the unregenerate what it will it commands governs orders them even as it will it meets with little or no resistance upon all occasions it doth but speak the word and the thing is done The true Convert stands upon his guard fights it out to the last hee 'l dye rather than yield Sin doth not so easily do his work in him he may sometimes â—e a Captive to it as being overborn with its strength but he will not be a Subject to it so as to give willing obedience to it which shows that he is not under the Law of Sin When 't is willingness in the way of duty then 't is the day of * Psal 110.3 God's power when 't is willingness in the way of sin then 't is the day of Sins power There may be some resistance made to Sin and yet its dominion may be high but when 't is no resistance then its dominion is high indeed A Sinner sometimes from the stirrings of Conscience may make a little opposition but Sin having his Will in its entire consent that opposition soon goes off and so Sins Sover aignty is as absolute as ever it was 3. When Sin carries it in spight of all opposition then 't is the Law of Sin and that power of Sin which only suits with the unregenerate state when 't is committed with little opposition ab intra and in spight of all opposition ab extra I assure you then it hath a great power Many there are who are so much under the strength and dominion of the hellish Nature that nothing shall hinder them from what is evil As the sincere Christian set never so many hinderances and discouragements before him yet being under the Law of the Spirit he will be and do good so è contrà the man that is destitute of Grace set what hinderances or discouragements you will before him yet being under the Law of Sin he will be and do evil Let the threatnings of the Law of God stand in his way like the Angel with a drawn sword in his hand yet hee 'l sin let the Scepter of the Gospel be held out to him yet hee 'l sin set the Love Grace Mercy of God before him yet hee 'l sin set the Wrath Justice Severity of God before him yet hee 'l sin set the Death Sufferings Agonies Wounds Blood of the Lord Jesus before him yet hee 'l sin let Conscience smite him let Word
make some resistance to Sin and therefore they conclude they are not under its power But alas this will not prove it for 1. this resistance may be but a faint weak half resistance 2. it may be bus to this or that Sin nor to every Sin 3. it may be to Sin but not as Sin that is Sin may be resisted because of the Effects and Consequents of it as it kindles God's wrath brings punnishment ends in Hell exposes to shame before men c. and yet as considered in its own nature as 't is an offence to God a breach of the holy Commandment an aberration from the straight Rule so no resistance may be made to it but the Sinner readily closes with it and likes it well enough now such a resistance as this will not amount to a proof or evidence of not being under the Law of Sin There is a resistance indeed which will undeniably prove it as when 't is hearty thorough vigorous universal when 't is such that the utmost strength of the Soul goes out in it against Sin when 't is made to every sin and to sin as sin where 't is thus 't is no Law of Sin he that thus opposes and resists it 't is most certain he 's none of Sins slaves and subjects if therefore it be thus with any of you 't is well but you must not bottom too much upon meer resistance if it be not thus qualified and stated Indeed no resistance is a good affirmative Argument to prove Sins dominion but every kind of resistance is not a good negative Argument to prove no dominion thereof Sincere Christians may fetch much comfort from their resistings of sin but as to those which are common and ordinary in Others little comfort can be fetch'd from them 2. Persons may be free from very many Sins may not have such violent inclinations to some particular Sins and yet for all this be under the Law of Sin The reason is this because there may be some Other sins in which though not in these it may exercise full authority over them possibly they are not proud but they are covetuous they are not openly vitious but they are worldly they are not unclean but they are spightful and malitious now reigning Sin never limits it self to any one Sin though it be not obey'd in this or that if its Commands be observed in any other sin 't is enough willing and full subjection to it in any one sin I speak not of particular acts but of the kinds of Sin evinces its dominion Thou pleasest thy self because such Corruptions and Lusts do not prevail over thee I but if any other single Lust rules thee so that it hath thy heart and thou yieldest free and entire Obedience to it this sufficiently determins thy Case thou art under the Law of Sin As * Jam. 2.10 whoever keeps the whole Law of God and yet offends in one point is guilty of all so whoever opposes the whole Law of Sin and yet in some one point resigns up himself to it he is as truly under the power of it as if he obeyed it in all its Commands There needs not thirty Tyrants at once to enslave a people one is enough 3. Sin may seem to lye still and quiet in the heart to let Sinners alone that they shall not feel its urgings and impulsions to what is evil especially in such a violent and impetuous manner and yet they may be under its full strength and empire For this stillness and quietness of sin may proceed meerly from the entireness of its reign or because it meets with no opposition the Soul doth whatever it will have it do no wonder then that 't is still Pharaoh himself was so till the people of Israel would cast off his yoke but then he bestirr'd himself and march'd in all his rage and fury against them O when the Sinner begins to think of changing his master when Christ and Grace are competitors with Sin who shall rule how doth it then though it was quiet before shew it self and put forth all its strength for the securing of its dominion We say Natura vexata seipsam prodit when Sin is vex'd and cross'd a little then you shall see and feel what it is but so long as 't is pleas'd all is still and calm And do any say they feel not the impetuous risings stirrings motions of Sin doth not this proceed from their insensibleness if so then Sins power is very high for the less is the Sinners sense the greater always is Sins power if all be in peace 't is a sign the strong man keeps the house Luk. 11.21 Sin evermore hath the fullest dominion where it gives the least disturbance where it troubles least it rules most if there be little or no sense no conflict no trouble 't is a very bad sign that Sin is entire upon the throne 4. There may be some trouble upon the Conscience after the commission of sin and yet it be the Law of Sin 'T was so in Cain in Ahab in Judas c. where there is no after-grief Sin indeed reigns there may be some after-grief and yet for all that Sin may reign too Upon the commission of some known Sin natural and enlightned Conscience may fall upon a man and vex him sorely Sin usually hath not that power in the Conscience which it hath in the other Faculties it may entirely have the Will and Affections whilst yet Conscience stands off and is not so fully on its side no that unless it be a cauteriz'd Conscience will give in its dictates against Sin and if it be not hearkened to it will smite and vex and gaul the Sinner to some purpose And because sometimes 't is fast asleep and neglects to do its office therefore God himself interposes to awaken and set it on the Sinner Conscience saith God go and do thine office make such a man know what he hath done tell him of his Sin and spare him not pursue him from place to place with the sense of his guilt c. Well! now all this may be but in order to his smarting and not in order to his healing this trouble may be only penal and not medicinal or penitential and therefore doth not amount to any proof of freedom from the Law of Sin I would not discourage any true penitent know therefore Sin never reigns where the Soul grieves for it provided 1. that the ground of this belief be right viz. because God is offended the good Spirit grieved the holy Law violated c. 2. that the effect of this grief be * Poenitentia est mala praeterita plangere plangenda iterum non committere Ambr de Poen Inanis est Poenitentia quam sequens inquinat Cu'pa nihil prosunt lamenta si iterantur peccata Aug. reformation and the leaving that Sin which the Soul seems to mourn over if there be not these two things accompanying the trouble
TWo Observations I have gone through I come now to the third and last 'T is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin or thus 't is by the mighty power of the living and regenerating Spirit that any are deliver'd from the power and dominion of Sin This is the great effect here spoken of and the Apostle shows who is the Author and Efficient of it or how 't is brought about the Law of the Spirit of Life hath made me free from the Law of Sin I shall as much as conveniently I may contract in what I have to say upon this Point that I may draw towards the close of this Verse which I fear I have staid too long upon The Spirit frees from the Law of Sin Now here observe 1. The Spirit frees from the Law of Sin he is the true and proper Agent in the production of this Effect In reference to which you may consider him either essentially as he is God or personally as he is the third Person distinct from the Father and the Son in both of which considerations he makes free from the Law of Sin As to the first so there can be no question made of the thing * Factum Spiritus S. factum filii Dei est propter Natun◠Voluntatis unitatem Sive enim Pater faciat sive Filius sive Spiritus Sanct. Trinitas est quae operatur quicquid tres fecerint Dei unius est operatio Aug. in Qu. N. T. Quaest 51. because the Spirit so considered acts in common with the two other Persons and a they with him what the Father doth and the Son as God that the Spirit doth also and so vice versâ I speak of (b) August in Enchirid. c. 38. actiones ad extra which onely are indivisae As to the second so the thing is also clear because 't is the Spirits personal and proper act to weaken and dethrone Sin in the heart for as 't is the Sons proper act to free from the guilt so 't is the Spirits proper act to free from the power of Sin that being a thing done within the Creature this person is the proper author of it it belonging to the Son to do all without and to the Spirit to do all within The Father and the Son are by no means to be excluded yet 't is the Spirit which doth immediately bring about in the Soul that blessed freedom which I am upon If you cast your eye a little upon what lies very near the Text you 'l find all the Persons mentioned as all concurring to the advancement and promoting of the good of Believers 't is (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen Chrysostomes observation upon the Words That saith he which the Apostle always doth going from the Son to the Spirit from the Spirit to the Son and Father ascribing all to the Trinity that here he doth also For when he said who shall deliver me from the body of this death I thank God through Jesus Christ our Lord heshews that the Father doth this by the Son then he shews that the Spirit also doth this by the Son when he says that the Law of the Spirit of Life which is in Christ Jesus c. then he brings in again the Father and the Son v. 3 4. But I say this freedom from the Law of Sin 't is the proper and immediate effect of the Spirit therefore 't is said * 2 Cor. 3.17 where the Spirit of the Lord is there is liberty the meaning of which Scripture I had occasion to touch upon before That which God once said to Zerubbabel in reference to the building of the Temple * Zech. 4.6 Not by might not by power but by my Spirit is applicable to deliverance from Sins dominion which is not brought about by any external and visible force and strength but onely by the internal effectual operations of the Holy Spirit How the Spirit of Life comes in 2. Secondly observe this is done by the Spirit of Life he doth not say onely the Spirit had made him free from the Law of Sin but he joyns this with it the Spirit of Life What is contain'd in this as 't is consider'd abstractly and in it self I show'd at my first entrance upon this Verse but I conceive it here hath some special reference to the effect spoken of it being either a description of the Spirit who frees from the Law of Sin he is a living Spirit or it pointing to the special time when the Spirit doth this viz. when he quickens and regenerates a man or it noting the way and method of the Spirit wherein or whereby he frees from the Law of Sin that is by working the spiritual Life or regeneration The Spirit who renews when he renews by renewing brings Sin under these are distinct things and yet are all couch'd in this Spirit of Life I might enlarge upon each but I will not because that which I have in my eye doth not much depend upon them The Law of the Spirit frees from the Law of Sin 3. Then observe thirdly 't is the Law of the Spirit by which this is done 'T is a Metaphorical expression as was shown in the opening of the Words the Law of the Spirit is the power of the Spirit as the Law of Sin is the power of Sin Here is Law against Law power against power the power and efficacy of the Spirit against the power and efficacy of Sin The Apostle elsewhere speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inworking power Eph. 3.20 according to the power that worketh in us that is the same with the Law of the Spirit in the Text so that when he saith the Law of the Spirit c. he means this that through the mighty power of the Holy Ghost authoritatively and effectually working in him Sins power was abolish'd its dominion brought down its kingdom in him destroyed and not only so but likewise Christs kingdom was erected in him for this Law of the Spirit doth both conjunctly wherever it dethrones Sin it also at the same time inthrones Christ and Grace in the heart When I was upon the Law of Sin I told you it hath a twofold power a moral and a physical power in reference to both of which 't is called a Law so 't is with the Spirit he hath his Moral power as he doth persuade command c. and he hath his Physical power as he doth strongly efficaciously incline urge impell the Sinner to such and such gracious acts yea which is highest of all as he doth effectually nay irresistibly change his heart make him a new Creature dispossess Sin of its regency and bring him under the Scepter and Government of Christ The difference betwixt the Law of the Spirit and the Law of Sin And herein the Law of the Spirit is above the Law
convertere At vero simile aequaleque auxilium condiscipulo Judae contulisti sed ego superaddidi quod tu mihi supernaturaliter non dedisti viz velle convertere cumque non amplius receperim quam ille tamen ego amplius fcci quam ille cum jam justificatus evadam ille in peccato permaneat itaque non amplius tibi tuaeque gratiae dâ—beo quam iste Judas qui non est conversus Hoc autem Christianae aures audire exhorrescunt Bannez in D. Ward de Grat. discrim p. 40. have whereof to glory he himself having done that which was the highest and the hardest thing in Conversion And herein lies the mysterious operation of the Spirit in that though he acts thus efficaciously and victorioâ—sly upon the Will yet he doth not at all violate infringe or intrench upon its (b) Ne arbitreris istam asperam molestamque violentiam dulâ—is est suavis est ipsa suavitas te trahit Aug. Gratiâ Dei humanum arbitrium non aufertur sed sanatur c. Fulgent l. 2. de verit Praed Divina haec actio non laedit voluntatis liberatem sed roborat neque tamen extirpat radicitus vitiosam resistendi possibilitatem sed efficacitèr suavitèr dat homm firmam obediendi voluntatem Theol Mag. Brit. in Acta Syn. part 1. p. 679 Deus ita utitur voluntate vt ipsa voluntas sese elective vitalitèr ex practico rationis judicio agat Rhaetorf de Grâ—t Exerc. 3. cap. 3. Vide Norton's Orthod Evangel p 114. Natural liberty which is yet secured because the Spirit exerts all this power in such a way as doth very well agree with that liberty for he carries on the work suavitèr as well as fortitèr with efficacy but without any coaction or violence all being done by him in an accommodation and congruous attemperature of things to the Wills native and ingenit liberty and he working per certam scientiam victricem delectationem as (c) De Peccat Mer. Rom. lib. 2. cap. 19. tom 7. Austine speaks Therefore 't is said Psal 110.3 Thy people shall be willing in the day of thy power mark what a sweet harmony and consistency there is betwixt the efficacy of Grace and the Wills liberty Cant. 1.4 Draw me we will run after thee draw me there 's efficacious grace we 'll run there 's free and voluntary obedience and see how well they agree draw me and we will run what more forceable than the former what more free than the latter Let us but fix upon the right notion of Liberty viz spontaneity not indifferency and that which I have said will be clear enough But to come to what is easie the converting Spirit so puts forth his power upon the Will that he makes it willing to close with what is good he removes that averseness obstinateness reluctancy that is in it against what is holy and spiritual whereupon it most readily complies therewith And in reference to the casting off the yoke of Sin and the taking up of the yoke of Christ he never gives the Will off till he hath brought the Sinner to say Sin from this day forward I break of all my allegiance to thee I 'le be ruled by thee no longer I resolve now to change my Master Lord Jesus I am thine I have been a traytor and rebel against thee too long but now I fully surrender up my self to thy Government thy Laws only I 'le be subject unto do thou rule command order dispose me as thou pleasest put thy yoke upon me I willingly stoop to it thus his Will is subdued and now he 's made free from the Law of Sin So much of the power of the Spirit and of its way of working upon the Will in order to this effect 3. I might go on the shew the way of the Spirits agency upon the affections as he doth disengage and disentangle them from Sin nay set them directly against it and so freeing the Sinner from the Law of Sin But this being necessarily consequential upon the two former I will not at all stay upon it So much for the Spirits workings at the first Conversion Of the Spirits subsequent workings after Conversion for the keeping down of the power of Sin 2. Secondly I am to consider the exertings of his power in his subsequent workings after Conversion during the whole life by which he keeps free from the Law of Sin and secures from its actual dominion this being not so proper to the Text I 'le dispatch it very briefly The good Spirit doth not put forth his power only in his first regenerating Sin-subduing acts but he continues so to do to the end of the Believers life having brought Sin under he 'le keep it so it will be endeavouring to regain what it hath lost but this gracious Spirit will not suffer it Having made the conquest he will parta tueri make good the conquest having gained the throne in the heart for God and Christ he 'le order it so that that shall be secured for them that Sin shall never ascend it any more And truly there is much power in this as well as in that which went before ô this corrupt nature will be stirring making head upon all occasions to get up again it must be a mighty strength which must suppress and break it in all its attempts therefore here too 't is the Law of the Spirit But how is this done by him Answ by his constant and continued agency in and regency over the renewed Soul The Law of the Spirit may have reference to these also that look as Sin is a standing Law in the Unregenerate it having in their whole course the command of them and it being the constant active principle in them efficaciously urging and exciting them to what is evil so the Spirit is standing Law in the Regenerate it too in their whole course having the command of them and it being the constant abiding lively principle in them efficaciously urging and exciting them to what is good by which continued actings he keeps Sin under forever For if it shall offer at any time by its sollicitations promises threatnings to recover its former dominion the Spirit is ready at hand to set in with other commands promises threatnings thereby to obviate and countermine Sin in its interposures he watches Sin in all its motions and assaults and accordingly applies himself in his guiding governing strengthening grace so that Sin can make but little on 't in all its endeavours You read here in this Chapter Ver. 14. of the leading of this Spirit As many as are led by the Spirit of God they are the Sons of God and 't was Davids prayer Psal 51.12 that God would uphold him with his free Spirit so we read it but * De Sp. Sanct. l. 6. p. 213. Chysostome renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading governing commanding Spirit which he saith is so called because
but on the outside of the Ark which will not save from drowning 'T is the internal special Union which you must look after whether you be in Christ so as to receive life growth spiritual influences from him as the branch doth from the root Other Unions might be alluded to 'T is very true that Baptism is an ingrafting Ordinance into Christ therefore 't is set forth by being baptized into Jesus Christ Rom. 6.3 and Gal. 3.27 you read As many of you as have been baptized have put on Christ and again 1 Cor. 12.13 By one spirit we are all baptized into one body But then it must be limited to such and such subjects and as the spirit accompanies it working therein Faith and Regeneration So that the matter comes to this upon Baptism alone in the external reception of it you cannot be confident but if you can find that you are also true Believers and regenerate persons then you are right as to your Vnion and safe as to Non Condemnation This twofold Distinction being premised and opened in the General the main Question now lies thus before us How may a person know whether the Vnion in which he stands to Christ be internal special and saving or whether it be only external material and common 'T is a Question of very high import for answer to it I shall desire you 1. To fix your thoughts upon the double Bond of it 2. To look into some trying Scriptures which lay down marks and characters about it First make your search after and by the Bonds of the Mystical Vnion the Spirit and Faith As 1. Enquire whether you have the Spirit for it being the bond of the Vnion 't is evident that none can be a partaker thereof who is not first a partaker of the Spirit The Apostle lays it down very expresly * Rom. 8.9 If any man hath not the Spirit of Christ he is none of his that is he is none of those who are savingly united to him Whoever is in Christ the Spirit of Christ is first in him that being the agent by which this blessed In-being is brought about I told you the Spirit is the bond of the Union on Christs part which yet you are to understand not of the Spirit meerly as it resides in Christ himself but as 't is given and communicated to us he by his own Spirit as poured out upon Believers and dwelling in them takes hold of them and joyns them to himself Not that there is any priority of time betwixt the gift of the Spirit and the Vnion for they go together at the very same instant wherein the Spirit is received the Soul is united to Christ but in order of Nature the reception of the one is antecedent to the Vnion with the other 1 Joh. 3.24 Hereby we know that he abideth in us by the Spirit which he hath given us and chap. 4.13 Hereby know we that we dwell in him and he in us by the Spirit which he hath given us Observe it still the Apostle grounds the evidence of the Vnion upon the Spirit as given to the Saints not as it resides in Christ himself O therefore let the serious inquisitive Christian put such interrogatories as these to himself Have I the Spirit is he given to me doth he dwell in me for accordingly as he can answer these queries so will he be able to conclude whether he be in Christ or not And he that would know whether he hath the Spirit he must examine what he feels of its great acts in himself To have the Spirit 't is for a man to be brought under the great and special effects and operations thereof at present I say no more of it I hope hereafter I shall These are various there 's Illumination whence he 's called The Spirit of wisdom and revelation Eph. 1.17 Quickening whence he 's called the Spirit of Life Rom. 8.2 Conviction the promise is he shall convince the world of sin Joh. 16.8 he 's the Spirit of Grace and Supplication Zech. 12.10 the sanctifying Spirit 1 Pet. 1.2 the Spirit enabling to mortifie sin Rom. 8.13 working a person up to all holy obedience Ezek. 36.27 Now then what do you find in your selves of these high and precious operations of the Spirit here lies your participation or having of it and consequently the evidence of your Union with Christ This great Spirit is never idle where he is he is always an active operative working Spirit is he so in you doth he teach enlighten convince humble draw to Christ raise up the heart to heavenly things excite to duty assist in duty c. if so then he is in you and you are in Christ if it be not so then you have not the Spirit and thereupon are none of Christ's 2. Enquire about the other bond viz. * Soli verè Fideles sunt membra Christi idque non quatenus Homines sed quatenus Christiani nec secundum regenerationem ac proinde non secundum ipsam humanae Naturae substantiam per se sed quatenus illa in Christo ut altero Adamo renovatur singulis ejus partibus novâ ac spirituali qualitate Sanctificatis ut simus novi homines Polan Synt. Theol. p. 454. Faith Ask your selves in secret how the case stands as to Faith say O is this precious grace wrought in us are we sincere and sound Believers have we heartily clos'd with Christ according to the Gospel-offer have we received Christ and whole Christ is our trust relyance confidence for pardon life salvation grounded upon him and upon him only do we cast our selves upon his alone Merits renouncing every thing in our selves have we that Faith which is wrought by the (a) Eph. 1.19 Almighty power of God which (b) Acts 15.9 purifies the heart (c) 1 Joh. 5.4 overcomes the world (d) Gal. 5.6 works by love is attended with (e) Jam. 2.20 good works is it more than a meer dogmatical or historical Faith than such an easie common presumptuous false Faith as that which is in the generality of men O that you would herein deal faithfully with your own Souls let the search be deep and thorough go to the very bottom of your deceitful hearts bring things to an issue be sure that you be not mistaken if the Faith be right the Vnion is sure yea every thing else is sure but if that be unsound do not flatter your selves you are not in Christ Jesus but in the woful state of disunion and distance from him Thus the Examination must be made from the Bonds of the Vnion To clear up the thing yet further in order to your passing true judgement upon your selves I would direct you to a few trying Scriptures 1. Let the First be that 2 Cor. 5.17 If any man be in Christ he is a new Creature what a glass is this for every one of us to see our faces in The thing to be known is our being
no condemnation but he doth not say there is now no corrupion no flesh no (b) Et ne putares hoc posteâ— futurum ideo additum est Nunc postea expecta illud ut nec concupiscentia sit in te contra quam contendas quia nec ipsa erit Anselm concupiscence in the Children of God It shall be so hereafter but 't is not so at present no that perfect freedome from all mixtures of Flesh is reserved for heaven And therefore (c) Nihil absurdius nequo magis falsum dici potest Origenis in hunc locum expositione qui haec de iis dici vult qui sunt inquit ita emendati ut in seipsis nihil vitiosi operis inveniatur i. e. de iis qui uno excepto Christo nusquam unquam fuerunt neque sunt futuri Beza Origen's Gloss upon the Words is much too high There 's no condemnation to them who walk not after the Flesh but after the Spirit that is saith he to them who are so reformed and rectified that there is nothing of sin of any vitious act or of Flesh to be found in them But who Christ only excepted did ever arrive at this pitch and measure of holiness and spiritualness here on earth There is not only Flesh in the best but that is very stirring active and powerful even in them It hath not only a bare being or existence in them but a great activity and strength the Flesh lusteth against the Spirit Gal. 5.17 These two opposite principles like Rebecca's twins in the womb are daily contending in the gracious Soul each against the other and this combat will continue till the Saint be in heaven 'T is well therefore that the Apostle grounds his description not upon the * Secundum Spiritum ambulare dicit non qui penitus exucrint omnes Carnis sensus ut tota eorum vita praeter coelesten perfectionem nihil redoleat sed qui in domandâ mortificandâ Caâ—ne sedulò laborant Calvin Omnes Carnem habent violentiam Peccati in se sentiunt tamen modò ei non obediant sed Spiritu actiones carnis mortificent nulla est eis condemnatio Pareus Attendendum est non dicere Apostolum sublatum in nobis esse peccatum utpote regeneratis sed nullam condemnationem in nobis superesse quia summa perâ—ectissima Naturae nostrae in Filio Dei integritas nostra facta per nostram cum ipso per sidem spiritualiter apprehenso unitionem nos jam nunc licet vix ab illâ nativâ corruptione liberari coeptos sistit in sese apud Patris tribunal prorsus integros securos Beza Non dicit Qui non peccant c. Vide Muscul in loc p. 120. not having of flesh but upon the not walking after the flesh which are two very different things 2. He doth not lay his Evidence upon particular Acts but upon the general Course not upon particular Steps but upon Walking which notes the continued uniform course of life In the tryal of our selves about our Union with Christ or freedome from condemnation or the truth of grace we are not to judge so much by single acts as by the general course The reason is because the State whether present or future may infallibly be known by the latter but it cannot be so by the former for as to some single acts the bad may be very good and the good may be very bad The best sometimes tread awry and take some steps too many God knows in the way of the Flesh of which Noah's drunkenness Lot's incest David's adultery c. are too sad proofs but yet they do not walk after the Flesh because this is not their general course And on the other hand the worst may seem to take a step or two now and then in the way of duty to come up to some particular good acts Cain sacrificed Ahab humbled himself Judas preached Christ c. but yet they do not walk after the Spirit both because they are not thorough and sincere in the good they do and also because 't is not their course to do good The coursest web here and there may have some finer threads in it but they are nothing to the whole piece Even the blackest Moors have their white teeth yet the whole body being black from that they receive their denomination the application is obvious That which constitutes this walking after the Flesh or after the Spirit is a constant continued uniform course of life and therefore this is that which we must judge by A godly man indeed is and ought to be careful as to his particular steps David pray'd * Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me but that which doth denominate him to be godly it is that course of godliness which he drives on in his whole life and this is that which must evidence his being in Christ Every * Aliud est peccare etiam actu aliud in peccato ambulare h. e. eo delectâ—ri illi operam dare eique maxime servire Gomar Qui Spiritum sequitur ducem quamvis interdum à Carne quasi pertractus extra viam vestigium ponat secundum tamen Carnem vivere non dicitur Beza Non protenùs secundum Carnem ambulat qui imprudens aut affectu aliquo abreptus delinquit Lapsus hic est vel cespitatio quaedam non ambulatio c. Slichting Fidelis seipsum omnes suas naturales facultates subdidit Magisterio Spiritus secundum ìâ—lum ambulat Sed dum ambulat in Obedientiâ Spiritus violentis motibus inhabitants Carnis per externa objecta externas occasiones excitatis ita obruitur ut labatur vincatur atque ita dictamen Carnis aliquando sequatur Sic fuit cum Noah c. Streso fleshly act doth not constitute fleshly walking though even they must be avoided as much as may be and greatly repented of when they do prevail but when the conversation is filled up with them and the heart too delights in them O that is to walk after the Flesh And so it is è contrà as to walking after the Spirit 3. This Spiritual walking is not redditio causae but onely descriptio personae or the Words are not the assignation of the cause of the priviledge but onely the description of the person to whom it belongs Here is walking not after the Flesh but after the Spirit how doth this come in I answer the Apostle doth not assign this as the cause of the Non-condemnation as the (a) Causa haec est cur non sic eis damnationis c. Tolets Ut haec posteriora causam contineant cur nihil condemnationis c. Justin Vide Stapl. Antidor p. 624 625. Contzen in V. 2. Cap. 8. ad Rom. Quaest 2. Popish Doctors teach or of the union with Christ onely he brings it in as a description of the person who is freed from condemnation
appears that this twofold walking is not to be limited to meer external and visible acts in the life but it lies very much in the inward secret acts of the heart there 's the Principle the Affections the Propensions the Ends and these are the things which do constitute the walking either fleshly or spiritual but more of this in the Vse I have done with the opening of the Description in both its parts not walking after the flesh but after the spirit which was my business in the Explicatory part The Doctrine proved by Scripture-Testimony I go on to the Second thing the Confirmation of the Point where it will be a very easie thing to prove That this is the property and deservedly the Character of such who are in Christ Jesus they walk not after the flesh but after the spirit All Christ's mystical Members are spiritual walkers this is that very life which such do live that very course which such do follow 1 Joh. 3.6 Whosoever abideth in him sinneth not that is he doth not live in a course of sin which is all one with not walking after the flesh Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts no sooner is a person brought into Christ but sin and the flesh are crucified and dead in that person so that there is no more walking after it 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom righteousness sanctification and redemption here the Apostle sets down what Christ is to Believers but first he sets down the ground of all namely the mystical union and then he adds to such who are in him he is not onely righteousness to free them from a guilty state but he is also sanctification to free them from a carnal and to bring them over to an holy course wherever then there is this union there is and must be also this spiritual heavenly and holy conversation as the inseparable fruit and consequent of Sanctification By a double Argument I shall not need to spend much time in the proof of it two Arguments I conceive may suffice for that 1. The being in Christ Jesus or the Union with him is brought about as hath been opened by the Spirit and by Faith now both of these necessarily infer this walking after the Spirit The Holy Spirit being in a person as the bond of his union with Christ wherever he is he will be a spring and principle of holiness he will not lie hid in the Soul but it shall be seen in the heavenliness and spiritualness of the conversation that he is there wherever he comes he comes as a commanding overpow'ring guide and principle working with great efficacy upon the Sinner as to his walking Ezek. 36.37 I will put my spirit within you what then and cause you to walk in my statutes and ye shall keep my judgments and do them mark it saith God I 'le cause you c. the way of God in his working upon the Sinner is not meerly by moral suasion which leaves the Will undetermin'd and pendulous but 't is by effectual inclination and overpowering So that here 's a complication of several things in the Argument which make it very strong As 1. 'T is the Spirit which unites to Christ 2. This uniting Spirit is always an active working Spirit 3. The Matter of his working is Sanctification and universal Holiness 4. The manner of his working is effectual and irresistible Now put all these considerations together and it will most undeniably follow that such who are in Christ they shall walk not after the Flesh but after the Spirit Moreover 't is the very Spirit of Christ himself by which Believers are united to him so that the same Spirit which was in him is in them also though in a different measure now hereupon where there is the same spirit there will be the same course or walking and therefore as Christ was holy so will they be holy too and as Christ walked not after the flesh but after the spirit so will they walk also If he indeed should take a person and immediately make him one with himself possibly the certainty of this spiritual walking would not be so evident but the Union being carried on mediately by the Holy Spirit that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to Christ Besides this there is the Other Bond viz. Faith and that too doth naturally operate and tend to the furtherance of that conversation which I am proving For 't is of a purifying nature it first * Act. 15.9 purifies the heart and then consequently the several acts which issue and flow from the heart Faith is the justifying grace but 't is a * Act. 26.18 sanctifying grace too it justifies before God but it also sanctifies before men 'T is not only a bare instrument or condition of justification but 't is likewise an operative and influential grace upon sanctification 'T is the lively faith which knits to Christ and being so it will shew its liveliness by its vigorous promoting of the holiness and spiritualness of the Believers course insomuch that * Jam. 2.26 as the body without the spirit is dead so Faith without this spiritual walking is dead also It would be a very easie thing to descend to Particulars therein to show the special Methods in which the Spirit of God and Faith under it do work for the keeping down of the Walking after the flesh and the promoting of the Walking after the spirit in the distinct and several considerations proper to each of them but I fear I am already too prolix The second Argument is taken from Christ's tenderness of his Honour He will advance the creature but hee 'l do it in such a way as that he may secure and advance his own glory Now would this be for the Honour of Christ to take persons into so near a conjunction with himself and yet let them live the carnal and sensual life to walk just as others do who are * Eph. 2.13 afar off from him To be in Christ and yet to live in sin immers'd in flesh and sensuality O what dishonour would this reflect upon the Head if his Members should thus walk Christ will have his followers to differ from others yea and from themselves too therefore all that are in him shall be * 2 Cor. 5.17 new Creatures and from the change in the heart there shall be a change in the life and walking also He can joyn the greatest Sinners to himself but hee 'l first prepare and adapt them for such an Union by making them other persons and so causing them to live at another rate than they did before Where there is nearness nay oneness there as you have heard shall be likeness in an holy course he that will not have us take * 1 Cor. 6.15
take Sometimes you are in the way of the Spirit then presently in the way of the Flesh you do not make straight-paths as the Apostle advises Heb. 12.13 how do your partial closures and compliances with the carnal part too often intercept the light of God's countenance interrupt your communion with him and cause a damp in all your inward peace as you know by reason of this it sometimes was with David himself when will you walk in the path of Holiness so as not to turn to the right hand or to the left as the Word enjoins see Prov. 4.27 Deut. 5.32 Again is your Spiritual walking so visible as it should be so as to convince the world that there is such a life such a course as hath been described Truly men question whether there be such a thing because you who pretend to it come so short of it when you speak act just as others are as wordly vain passionate selfish revengeful as others who will believe that there is in reality any such walking after the Spirit or that there is more in it than meer fancy and pretence How did Pauls Spirit rise in him upon the surmises and censures of some who * 2 Cor. 10.2 thought of him as though he walked according to the Flesh and can you as to your selves noâ— onely bear such censures but which is much worse give too just occasion for them Further let me ask you doth this Holy walking intermingle it self with your whole conversation even in your natural and civil actions do you walk after the Spirit when you * 1 Cor. 10.31 eat and drink is your eye upon the glory of God in common actions have you special and peculiar aimes and principles the very animal life which you live in the Flesh do you live by the Faith of the Son of God as Paul did Gal. 2.20 'T is a great mistake to limit this walking after the Spirit to actions materially spiritual or to the positive duties of Religion No at all times in all actions you are so to walk doing all from a spiritual Principle by a spiritual Rule to a spiritual End 'T is one thing to be employ'd in some acts that are spiritual and another thing to be spiritual in all acts the fleshly Walker may do the First but Saints must endeavour after the Last At your Tables in your Shops in your civil Converses you may and ought to live the heavenly life as well as in hearing the Word Prayer and such religious Duties A carnal man sometimes engages in spiritual things and yet even then he doth not walk after the Spirit and a Child of God sometimes is engaged in common things Civil and Natural and yet even then he walks after the Spirit viz. as he intermingles grace with all he doth Now is it thus with you are you holy spiritual in all manner of conversation in every winding and turn of the life as the Apostle exhorts 1 Pet. 1.15 And once more let me ask you and 'pray call your own Souls to account about it is there not some one or other secret by-path of the Flesh which you walk in this holy David prayed against Psal 139.24 See if there be any wicked way in me and lead me in the way everlasting Upon the whole I fear there is need to press this upon you to walk yet more and more after the Spirit and we beseech and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more 1 Thes 4.1 3. Thirdly are you such who walk not after the Flesh but after the Spirit O rejoice in this and take the comfort of it Here 's sufficient ground of assurance that there is no condemnation to you that you are in Christ Jesus and is not that matter of rejoicing You are within the Character here given of such who are in Christ therefore you are in him and being in him must it not needs be well with you And if you look into the following Verses there is yet more comfort for you they tell you that God sent his Son to condemn Sin to fulfil the Law and all for such spiritual Walkers as you are for upon them the Character is repeated again Ah you 'l say if it was thus with us we would desire no higher comfort in the world but we fear 't is otherwise we cannot find that we come up to this description and therefore cannot apply the happiness annexed to it And why so why because there is so much of Flesh in us O there is a very sinful carnal and sensual part in us yea this often prevails and breaks forth in our conversation upon which we cannot but judge that we walk after the Flesh rather than after the Spirit Now to this I answer Nothing more certain than that Flesh is in you and will be so whilst you are in the Flesh you must carry it with you to your very grave the Body of sin and the other Body must both be buried together you 'le never be wholly rid of a sinning Nature and a carnal part till you be in heaven And 't is true too this Flesh doth and will sometimes prevail over you though the seldomer the better yet this doth not amount to walking after the Flesh or to the nullifying of the walking after the Spirit Paul himself complained of the Flesh yea of the strength and power of it yet for all that he says here v. 4. we walk not after the Flesh but after the Spirit though it was so with him yet his state was good and his course good too we must thus speak for the comfort of burd'ned Souls though Enemies without take occasion from hence to revile and Sinners amongst our selves to presume It would be (a) Desiderium tuum tale debet esse ad Deum ut omnino non fit ipsa concupiscentia cui resistâ—â—e oporteat Resistis enim non consentiendo vincis sed mâ—lius est hostem non habere quam vincere Aug. Serm. de Tem. 45. happy if you might wholly be freed from a corrupt Nature but that is rather to be desired than hoped for in this life Yet here is this to support you though that may carry the day as to some particular acts yet the bent of the heart is for God and as to the general course the renewed part is uppermost The Flesh sometimes is too hard for you but you do not (b) Nulla condemnatio iis qui sunt in Chisto Jeâ—u nonenim damnatur nisi qui concupiscentiaâ— carnis consentit ad malum Aug. contra duas Ep. Pelag. lâ—b 1. c. 10. Vide plura in Aug. in Psal â— 18. coâ—c 3. consent to it it hath not the full allowance and approbation of the Will you do not give up your selves in a willing subjection to it what it doth 't is from meer force and strength you cry our
guide and the giver of the spiritual life as the Soul gives life to the Body so the Spirit of God gives life to the Soul in which respect he is called * Dicitur Spiritus vitae quód animam vegetet vivificet divinâ gratiâ Contzen Sicut Spiritus naturalis facit vitam naturae sic Spiritus Divinus facit vitam Gratiae Aquin. the Spirit of life And this Life or Quickening by the Spirit is either that which is at the first Conversion or that which is subsequent and follows after Conversion 1. First there is that Life which is proper to the first Conversion When the Sinner is converted he 's quickened or made alive for indeed till that great work was done in him in a spiritual sense he was no better than a dead man before renewing grace there 's no life 'T is the regenerating Spirit which inspires this into the Soul I say into the Soul for that 's the receptive subject of this Life There is another Life or quickening to be wrought also by the Spirit which is proper to the Body of which the Apostle speaks here Verse 11 shall also quicken your mortal bodies by his Spirit that dwelleth in you in reference to which Christ too is called a quickening Spirit 1 Cor. 15.45 but the proper subject of the present and spiritual enlivening by the Spirit is the Soul Now take a man before Conversion he hath a Soul spiritually dead he lives the life of Nature the common animal life and that 's all but when the Spirit comes and renews him it breaths a divine and excellent life into him Eph. 2.1 You hath he quickned who were dead in trespasses and sins Luk. 15.32 for this thy brother was dead and is alive again The Spirit of life is the Spirit of regeneration and he working as a regenerating Spirit is the Spirit of life 2. There is the Spirits quickning after Conversion For this in such a sense is a continued abiding repeated act we are but once regenerated and therefore but once habitually quickned but the actual and subsequent quickning is renewed and reiterated from time to time This lies in the exciting and actuating of the several Graces the taking off the deadness of the heart in holy Duties the drawing out of vigoxous and lively desires after God and Christ the raising and stirring up of the Affections c. And all this is done by the Spirit of life also the life and liveliness too of a Christian is from the vital quickning influences of the Spirit without which there can be no spiritual vivacity in him Therefore the Spouse pray'd * Cant. 4.16 Awake O North wind and come thou South blow upon my Garden that the Spices thereof may flow out she directed her prayer to the Spirit and what did she pray for for that which I am upon viz. the enlivening and exciting of her Graces she expresses it metaphorically but this was the thing which her Soul breath'd after To apply this in a word for 't is not a point which I intend to stay upon Sirs V. S. R. You see whether you are go for life Here 's the Spirit of life to him therefore you must apply your selves for life 't is the living Spirit which must make you live Are you not spiritually dead is not this the sad condition of all who lie in the Natural State what are such but as so many walking Ghosts they are no better than dead even whilst they live as the Apostle speaks of the Widow that lives in pleasure 1 Tim. 5.6 is not Grace the Life of the Soul what is Life it self but a kind of Death without Christ and Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius Alas you may move walk breath eat drink sleep put forth all the several acts of the animal Life and yet for all this in reference to any spiritual Life be but dead persons And is it so with any of you O why do you not fly to the Spirit of Life that you may be quickned God convince you of the misery of spiritual Death that you may endeavour to get out of it and God convince you of the glory excellency necessity of the spiritual Life that you with the most earnest desires pursue after it what is is to have the Life of Nature and to want the Life of Grace to have living Bodies without and dead Souls within to be able to doe whatever is proper to Nature and not to be able to put forth one vital act of Grace Is not the spiritual death a certain forerunner of the eternal death can he that is dead here being without God hope to live with God hereafter O that you would be persuaded to make out after the spiritual Life I would in hearty desires say that for every dead Soul which they once wrote upon the Tomb of dead Brutus utinam viveres would to God that thou mightest live But how shall that be accomplished why thus here 's the Spirit of Life whose Office it is to quicken the dead whoever thou art therefore if thou wilt but betake thy self to this Spirit he can and he will give thee Life Life thou must have for 't is better to have no Life than not to have this Life Life thou maist have nay Life thou shal◠have if thou wilt but implore improve wait depend upon this Spirit of Life Further you that are Saints in whom the quickning Spirit hath effectually wrought yet do not you find your selves too often under great deadness certainly you are great strangers to your selves if you do not find it to be so you are not dead yet often under deadness O now whenever 't is so with you and you groan under it as your burden do you also apply your selves to this Spirit of Life You go to Duty attend upon Ordinances pray hear the Word receive the Sacrament and you would fain be lively in all would you be so indeed look upwards then as knowing 't is the Spirit of Life that must make you so Quickning Grace is very pretious to the Soul that is sincere a Child of God cannot be without it he cannot be satisfied in the bare having of grace unless it be lively nor with the bare performance of Duty unless he be lively in it How earnest was David in his prayers to God for it Psal 119.25 37 40 88. Quicken thou me according to thy word Quicken thou me in thy way Quicken me in thy righteousness Quicken me after thy loving kindness the earnestness of his desires after it made him go over it again and again And no wonder it is so for how sweet are Ordinances to a gracious person when he hath life in them when therein he can get his Graces up his Affections up and lively when he prays and hath life in prayer hears and hath life in hearing receives and hath life in receiving O then great is his joy Deadness very much hinders Comfort in
liv'd to see this and yet shall we doubt of the thing surely that would be sad The Ratriarchs and they who lived under the Law had but some dimmer discoveries of it here and there an obscure promise and that was all to them for a long time this was reveal'd but in types and shadows And it was too a great way off from them yet they saw the promises afar off and were persuaded of them as the Apostle tells us Heb. 11.13 and now when Christ is come when the thing is done shall we be doubting and questioning in our selves about it when our light is so clear shall our faith yet be weak Our Lord 's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament and they are full of it observe that passage Heb. 10.5 5 6 7. Wherefore when he cometh into the world be saith Sacrifice and offering thou wouldest not but a body hast thou prepared me in burnt-offerings and sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy will O God what doth Christ mean by the volume of the book I answer the whole body of the Old-Testament-Scriptures this was not written only in this or that particular Text but you have it all along interwoven into the body of those Scriptures now when the whole stream and current of the Scripture runs to this very thing shall we yet give but a languid assent about it Especially when we have the New-Testament-revelation superadded to the former the New Testament I say which gives us so full an account as to matter of fact in reference to the Conception Nativity Life Death of Christ which shews us how this and that Prophesie pointing to his Incarnation was fulfill'd which asserts it over and over again telling us expresly that the Word was made Flesh God was manifested in the Flesh c. shall we notwithstanding all this yet stagger in our faith about the truth of Christ's being sent in flesh O believe it and believe it steadily so as to look upon it as a thing without controversie Satan hath all along more or less made his assaults upon Christians in this as well as in other matters and no question he 'l do the same to you if it be possible to undermine and hinder your firm assent to it but let him not prevail Firmly to adhere to Christ as sent in flesh 2. But under this branch of Exhortation I am to urge not only firmness of assent but also firmness of adherence I mean this you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh There are some amongst us whom therefore I cannot but look upon as most sadly deluded and most dangerously erring in the very Fundamentals of the Christian Religion who make little of a Christ in this notion they are all for a Christ within them but as to a Christ without them or a Christ in flesh as born of the Virgin Mary crucify'd at Jerusalem c. I say a Christ thus stated they decry and disregard O that from what I have heard and read I had not too just occasion for this charge T is highly necessary therefore that I should say something to antidote you against this venome that under the pretence of a Christ within you do not lose or overlook a Christ without In a sober sense we are for a Christ within as much as any viz. as he is formed in the Soul at the new birth Gal. 4.19 as he is united to and dwells in believers Col. 1.27 Rom. 8.10 but yet 't is a Christ without as incarnate whom we rely upon for life and salvation as he is so considered we eye him in the great acts of faith and ground all our hope and confidence upon him I have * p. 310. before told you that a Christ as formed in the heart is necessary to justification and salvation for he saves none but those who have this inward work but yet 't is a Christ as formed in the Virgins womb and as dying upon the Cross who is the proper efficient meritorious procuring Cause of Justification and Salvation These two must by no means be parted yet their efficiency or causal influence upon Sinners good is very different for by the one mercy is procur'd by the other 't is only apply'd the impetration is by the Christ without the application only is by the Christ within And therefore though you are to put an high value upon the latter and to endeavour to make sure of it as the way and condition of receiving benefit by Christ yet you are to know that 't is the former by which all is merited and therefore there the great stress of your Faith must lie 't is a Christ as taking flesh and dying in flesh that you must stick unto Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins Christ the Son of Mary was to save 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. the Apostle layes the meriting of Salvation upon a Christ without as coming into the world and not as coming into the heart he who died upon the Cross was slain suffer'd at Jerusalem hee 's the person whom God hath exalted to be Prince and Saviour Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins surely where persons have not forfeited the very principles of Christianity this is a thing which needs no proof Indeed Christ in the Spirit will very little profit those who disregard him in the flesh But no more of this Paul hath a passage which I would a little open 2 Cor. 5.16 Henceforth saith he know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more how know Christ no more after the flesh what doth he mean by this did he cast off all respects to him all relyance upon him as considered in his Flesh O no! all that he aims at is this he knew Christ no more after the flesh that is so as to have any further converse with him in a fleshly way he did not expect again to eat and drink with him as sometimes the Apostles had done all that external converse was now at an end Or he means that he did not look for any fleshly advantages by him as worldly honor preferment riches c. Or again that he did not know him as in the state of his former abasement and humiliation so the word flesh is sometimes taken more restrainedly
see Heb. 5.7 Thus you are to understand the Apostle in these words and not as if he laid aside all knowledge of or respects unto the Lord Jesus as considered in his Humane Nature In believing we must eye a whole Christ Christ God and Christ Man too his whole Person with both his Natures is the proper object of Faith And certainly there 's something in 't that believing is so much set forth by its reference to his Flesh as Joh. 6.53 54 56. Verily verily I say unto you except ye eat the flesh of the Son of Man and drink his blood ye have no life in you Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day He that eateth my flesh and drinketh my blood dwelleth in me and I in him Take away this Flesh and Christ's fitness to be a Mediator to God and a Saviour to us ceases and consequently his fitness too to be the object of saving Faith 't is Christ God-Man whom in believing you have to do with and you are neither so to eye his Manhood as to overlook his Godhead nor so to eye his Godhead as to overlook his Manhood both together do your work Upon the whole therefore you are in the actings of Faith to look upon Christ as having assum'd your Nature and so to rest upon him 2d Branch of the Exhortation To be much in the study and contemplation of a Christ incarnate 2. Secondly be much in the study and contemplation of Christ as sent in flesh What an object is a Christ incarnate for these I have press'd you to study him as the Son of God I would also press you to study him as the Son of Man to know him as God's own Son and as having taken our own Flesh there 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the * Phil. 3.8 excellency of the knowledge of him What dry insipid jejune knowledge is all other in comparison of the knowledge of Christ as God-Man One dram of this especially if saving practical and fiducial is better than great heaps of meer natural and philosophical knowledge It cannot be enough lamented that Christ in his Person Natures Offices is so little known as to that which I am treating of his assuming Mans nature how little do the most understand of it all hope to be saved by a Christ incarnate but alas they know not what a Christ incarnate is in the general possibly they can tell you he was a Man but if you examine them about particulars what woful ignorance will you find in them is not this to be greatly bewail'd Nay go even to Saints themselves how scant and dimme is their light and knowledge about this none can know it fully some know nothing of it they who know something 't is God knows but very little in comparison of what they might they wade but ankle deep into this great depth is there not need therefore of this advice to stir you up to the studying of Christ as sent in the flesh O that you would study other things less and this more that you would every day with all due sobriety be prying searching diving into this mystery of a God manifested in the flesh so the Angels do this is one of those things which they desire to look into 1 Pet. 1.12 and we being more concern'd in it than they shall not we be looking into it David says Psal 111.2 The works of the Lord are great sought out of all them that have pleasure therein here 's a great work indeed the greatest that ever was done by God many great and glorious things he hath done but the sending of his own Son in our flesh exceeds them all now shall not this be sought out by us Things are to be studyed according to their excellency in themselves and their influence upon the good of others there are in a very eminent manner both of these inducements in the Incarnation of Christ to draw out our most serious endeavours after the knowledge of it for what so excellent in it self so beneficial to Man as that It stands very high in the place and reference which it bears in and to the Gospel 't is the Soul and Spirit the marrow and kernel of the whole Gospel one of the highest discoveries which the Gospel makes all the Articles of Faith saith * Dr. Sibbs o◠1 Tim. 3.16 p. 65. one stoop and vail to it and if so what a necessity doth this lay upon you to search as narrowly into it as ever you can Pray do not object the mysteriousness of the thing as if it was so much above you that you were not to meddle with it for 1. Though it be a great mystery yet 't is a mystery in a great measure revealed 2. The more mysterious it is the more need there is of the most diligent inquisition into it 3. 'T is a mystery to curb curiosity and Pride but not to stifle sober and modest enquiries Further be much in meditating upon and contemplating of Christ as sent in the flesh You are to study him that you may know more of him to meditate upon him that you may draw out and improve what you do know O Sirs he that is in your Nature in Heaven should he not be very much in your hearts here on earth A Christ incarnate how should our Souls be swallowed up in thinking of him as such What doth the whole world afford so deserving of our most fixed thoughts is there any flower in Natures garden out of which such sweetness may be suck'd what divine comfort what heavenly delights must needs flow from hence to the Soul that is much in the contemplation of it Is the foundation of our eternal happiness laid in it and shall we not mind it is it a thing so rare so unparallel'd and yet shall it be seldom in our thoughts What fools are we to suffer our selves to be so much taken up with trifles and shadows when we might live in the daily view of Christ God-Man why should an empty perishing world engross our thoughts when we have such an object as a Jesus incarnate to contemplate why do we dwell so much upon fleshly things of a deceiving and defiling nature when the flesh-assuming Christ the spotless and undefiled flesh of the holy Jesus is either not at all regarded or very hastily pass'd over 'T is said of Isaac Gen. 24.63 He went out to meditate in the field O Christians what a spacious and delicious field is Christ's Humane Nature for you to meditate in and upon O that you would go out frequently and so do You say sometimes you would imploy your thoughts in divine Meditation and Contemplation but you cannot call to mind a proper object for it or you are presently on ground and want matter for your thoughts to work upon 'pray when 't is so fix upon the Word as made Flesh there 's a fit and