even the language of our hearts when we tell you that ye are born heirs of wrath and slaves of sin and satan heâ—e is the secret whispering of hearts we be Abrahams seed we were never in bondage to any We be baptized Christians we have a Church State have the priviledges and liberties not only of Subjectâ— in the State but of Members in the Church why sayest thou we are bond-men I would wish ye were all free indeed but that cannot be till ye know your bondage Consider then I beseech you that you may be free subjects in a State and free members in a Church and yet in bondage under the law of sin and death This was the mistake that was a ground of presumption in the Jews and occasioned their stumbling at this Stone of salvation laid in Sion you think you have Church-priviledges and what needs more Be not deceived you are servants of sin and therefore not free There are two sorts or rather two ranks of persons in Gods house Sons and slaves the son abides in the house for ever the slave but for a time when the time expires he must go out or be cast out The Church is Gods house but many are in it that will not dwell in it many have the outward liberties of this house that have no interest in the special mercies and loving kindnesse proper to children The time will come that the most part of the visible Church who are baptized and have eaten with him at his Table and had a kind of frienâ—ship to him here shall be cast out as bondmen and Isaac only shall be kept within the child of the promise The house that is here hath some inward Sanctuary and some utter Porches many have accesse to these that never enters within the secret of the Lord and so shall not dwell in the house above It is not so much the business who shall enter into the holy hill but who shall stand and dwell in it The day of Judgement wâ—ll be a great day of excommunication O how many thousands will be then cut off from the Church of the living God and delivered over â—o satan because they were â—eally â—nder his poweâ— while they were Church-mebers and Abrahams sons Let me tell you then that all of us were once in this state of bondage which Christ speaks of He that committeth sin is the servant of sin John 8.34 and the servant abids not in the house for ever So that I am aâ—raid many of us who are in the visible Church and stand in this Congregation shall not have liberty to stand in the assembly of the fiâ—st-born when all the Sons are gathered in one to the new Ierusalem sin hath a right over us and it hath a power over us and theâ—efore it is called a law of sin theâ—e is a kind of authority that it hath over uâ— by vertue of Gods Justice and our own voluntary consent The Lord in his righteouâ—nesse hath given over all the posterity of Adam for his sin which he sinned as â— common person representing us he hath given us all over to the power of a body of death within us Since man did choose to depaâ—t from his Lord he hath justly delivered him into the hands of a strange Lord to have dominion over him The transmitting of such an original pollution to all men is an act of glorious justice As he in jusâ—iâ—e gives men over to the lusts of their own hearts now for following of these lusts Contrary to his will so was it at first by one mans disobedience mâ—ny were mâ—de sinners and that in Gods holy righteousnesse sin entred into the World and had permission of God to subdue and conquer the World to it self because man would not be subject to God But as there is the justice of God in it so there is a voluntary choice and election which gives sin a power over us we choose a strange lord and he lords it over us We say to our lusts Come ye and rule over us we submit our reason our conscience and all to the guidance and leading of our blind affections and passions we choose our bondage for liberty and thus sin hâ—th a kind of law over us by our own consent it exerciseth a jurisdiction and when once it is installed in power and clothed with it it is not so easie again to put it out of that throne there is a conspiring so to speak of these two to make out the jurisdiction and authority of sin over us God gives us over to iniquity and unrighteousnesse and we yield our selves over to it Rom. 6.16.19 we yield our members servants to iniquitie a little pleasure or commodity is the bait that ensnares us to this we give up our selves and joyn to our idols and God ratifies it in a manner and passeth such a sentence Let them alone he sayes go ye every one and serve your idols Ezek. 23. since ye would not serve me be doing go serve your lusts look if they be better masters then I look what wages they will give you Now let us again consider what power sin hath being thus cloathed with a sort of authority O! but it is mighty and works mightily in men It reigns in our mortal bodies Rom. 6.12 here is the throne of sin established in the lusts and affections of the body and from hence it emits laws and statutes and sends out commands to the soul and whole man Man choose at first to hearken to the counsel of his senses that said it was pleasant and good to eat of the forbidden fruit but that counsel is now turned into a command sin hath gotten a scepter there to rule over the spirit which was born a free Prince sin hath conquered all our strength or we have given up unto it all our strength any truth that is in the conscience any knowledge of God or Religion all this is incarcerated detained in a prison of unrighteous affections sin hath many strong holds and bulwarks in our flesh and by these commands the whole spirit and soul in man and leads captive every thought to the obedience of the flesh You know how strong it was in holy Paul Rom. 7. what a mighty battel and wrestling he had and how near he was to fainting and giving over How then must it have an absolute and soveraign full dominion over men in nature there being no contrary principle within by nature to debate with it it rules without much controlment there may be many convictions of conscience and sparkles of light against sin but these are quickly extinguised and buried Nay all these principles of light and knowledge in the conscience do oftentimes strengthen sin as some things are confirmed not weakned by opposition unequal and saint opposition strengthens the adversary as cold compassing springs makes them hotter So it is here sin takes occasion by the command to work all manner of concupiscence Rom. 7.8 Without the Law sin is
THE SINNERS SANCTUARY OR A discovery made of those glorious priviledges offered unto the penitent and faithful under the Gospel Unfolding their freedom from death condemnation and the Law in fourty Sermons upon Romans Chap. 8. By that eminent Preacher of the Gospel Mr. Hugh Binning late Minister at Govan Heb. 11.4 And by it he being dead yet speaketh Isaiah 38.16 O Lord by these things men live and in all these things is the life of my spirit so wilt thou recover me and make me to live Zanch. Thes. 3. de Dispens c. Dispensare solet Christus hanc salutis gratiam per Sermonem veritatis hoc est per Evangelium salutis nostrâ— EDINBVRGH Printed by George Swintown and Iames Glen and are to be sold at their Shops in the Parliament-yard Anno Dom. 1670. Christian Reader EXperience hath proved that few Posthumous Works are perfect most of them being lame for their parts and almost all of them wanting the last touch of the Authors Pen and the lustre thereby given for publick view besides that there is a general aversation in them that survive to mix with the Genius of the dead This little Piece upon the eighth Chapter to the Romanes labour under all these disadvantages being imperfect as to parts by the immature death of the Author and for ought I know never designed for publick view could not have the last touch of his Pen Neither hath his Genius appeared in another person to pursue his Work yet because many imperfect Writings have been useful to the Church of Christ and have provoked others with holy emulation to pursue the perfecting of things well begun observing also the universal acceptance that another imperfect Piece of the same Authors hath found with all who have seen it I have been perswaded to let these go to the worlds view not doubting but they shall find the same acceptance and be through the blessing of God rendered profitable to the Christian Reader P. G. SERMON I. Upon Romanes VIII Vers. 1. There is therefore now no condemnation c. THere are three things which concur to make man miserable sin condemnation and affliction Every one may observe that man is born unto trouble as the sparks flie upward that his dayes here are few and evil he possesses moneths of vanity and wearisome nights are appointed for him Job 5.6 7. and 7.3 He is of few dayes and full of trouble Job 14.1 Heathens have had many meditations of the misery of man's life and in this have out-stript the most part of Christians We recount amongst our miseries only some afflictions and troubles as poverty sickness reproach banishment and such like they again have numbred even these natural necessities of men amongst his miseries to be contiâ—ually turned about in such a circle of eating drinking and sleeping What burden should it be to an immortal spirit to roll about perpetually that wheel We make more of the body than of the soul They have accounted this body a burden to the soul they placed prosperity honour pleasure and such things which men pour out their souls upon amongst the greatest miseries of men as vanity in themselves and vexation both in the injoying and losing of them But alace they knew not the fountain of all this misery sin and the accomplishment of this misery condemnation They thought trouble came out of the ground and dust either by a natural necessity or by chance but the Word of God discovereth unto us the ground of it and the end of it the ground and beginning of it was mans defection from God and walking according to the flesh and from this head have all the calamities and streams of miseries in the world issued it hath not only redounded to men but even to the whole creation and subjected it to vanity ver 20. of this Chapter Not only shalt thou O man saith the Lord to Adam eat thy meat in sorrow but thy curse is upon the ground also and thou who was immortal shalt return to that dust which thou magnified above thy soul Gen. 3.17 But the end of it is suitable to the beginning the beginning had all evil of sin in it and the end hath all evil of punishment in it These streams of this lifes misery they run in to an infinit boundless and bottomless ocean of eternal wrath If thou live according to the flesh thou shalt die It is not only death here but eternal death after this The miseries then of this present life are not a proportionable punishment of sin they are but an earnest given of that great sum which is to be payed in the day of accompts and that is condemnation everlasting destruction from the presence of the Lord and the glory of his power Now as the Law discovers the perfect misery of mankind so the Gospel hath brought to light a perfect remedy of all this misery Jesus Christ was manifested to take away sin and therefore his Name is Iesus for he shall save his people from their sins This is the Lamb of God that takes away the sins of the world Iudgment was by one unto condemnation of all but now there is no condemnation to them that are in Christ Iesus so these two evils are removed which indeed have all evil in them He takes away the curse of the Law being made under it and then he takes away the sin against the Law by his holy Spirit He hath a twofold vertue for he came by blood and water 1 Iob. 5.6 7. by blood to cleanse away the guilt of sin and by water to purifie us from sin it self But in the mean time there are many afflictions and miseries upon us common to men Why are not these removed by Christ I say the evil of them is taken away though themselves remain Death is not taken away but the sting of death is removed death afflictions and all aâ—e overcome by Jesus Christ and so made his servants to do us good The evil of them is Gods wrath and sin and these are removed by Jesus Christ. Now they would be taken away indeed if it were not good they remained for all things work together for the good of those that love God ver 28. So then we have a most compleat deliverance in extent but not in degrees Sin remains in us but not in dominion and power wrath sometimes kindles because of sin but it cannot increase to everlasting burnings Afflictions and miseries may change their name and be called instructions and tryals good and not evil but Christ hath reserved the full and perfect delivery till another day which is therefore called the day of compleat redemption and then all sin all wrath all misery shall have an end and be swallowed up of life and immortality ver 23. This is the sum of the Gospel and this is the substance of this Chapter There is a threefold consolation answerable to our three-fold evils There is no condemnation to those that are in
man lying under a sentence of death Cursed is he that abides not in all things c. How then can hâ— escape condemnation Again you speak of walking after the Spirit 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 Therefore both that priviledge and this property of a Christian seems to be but big words no real thing And indeed I confess the multitude of men hath no other opinion of them but as fancied imaginary thingâ— few believes the report of the Gospel concerning the salvation of elect ones and few understands what this spiritual walking is many conceive it is not a thing that belongs to 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 objections He grants something implicitely and it is this it is true indeed Christians are under a twoâ—old Law captives and bondmen to these A law of sin in their members bringing them in subjection to the lusts of the flesh Sin hath a powerful dominion and tyranny 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 cuâ—sing him and sentencing him to condemnation because of sin these two were joynt conquerours of all mankind But saith he there is a delivery from this bondage freedom is obtained to believers by Jesus Christ and so there is no condemnation to them that are in Christ and so they walk not after the leading 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 releasement and freedom obtained Here it is by the Law of the Spirit 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 Covenant of Grace unto the Law or Covenant of Woâ—ks the powerful and living Spirit of grace that wrought mightily in him is set â—â—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 special exemption of believers in Christ and immunity from this or delivery from it and then the true ground and cause of this delivery from that bondage which three are contained in the words It is a purpose indeed of a high nature and of high conceâ—nment to us all our life and death is wrapt up in this you may hear maâ—y things more gladly but if ye knew it none so profitable Therefore let us gather our spirits to the consideration of these particulars 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 inventions a sad invention indeed he found but misery and slavery to himself who was made free and happy His freedom and happiness 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 liberty 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 captives 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 people 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 outward man his life or estate But here is a matter of greater moment know ye what state your souls are in your souls are incomparably more worth than your bodies as much as eternity surpasseth this inch of time or immortality exceeds mortality your souls are your selves indeed your bodies are but your house or tabernacle 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. â—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 fâ—ee What is it I pray you to enjoy freedom among men I aâ—k you what are ye before God whether bond or free this is the business inâ—eed The Phariâ—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 Jeâ—us discovers this misâ—ake when he tells them of a freedom and libeâ—ty that he came to proclaim 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 chilâ—ren This is
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 beating down his body and bringing it into subjection in abstaining from fleshly lusts then a carnal man tastes in the most exqâ—isite pleasures that the world can afford A Christian he savours a sweetnesse in meeknesse and long-suffering he â—ath more delight in forgiving 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 patience 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 treacherous and deceitful lusts that are yet living in your members If you indeed mind these things and out of the apprehension of the beauty and savour of the sweetnesse and smell of the fragrancy of them would be content to quite all your corrupt lusts for to be possessed with them then you are on that blessed and happy side of this great and fundamental division of men you have indeed the priviledge of all others who are not renewed what ever be your condition 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 remain 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 gâ—ow wider foâ— all eteâ—nity there shall be a greater difference after this life and a more sensible separation Death and life eternal death and eteâ—nal life are the two sides of this diffeâ—ence as it shall shortly be stated When all other degrees and distances of men shaâ—l be blotted out and buried in eternal oblivion there shall no vesâ—â—ge or maâ—k remain of either wisdom or riches or honour oâ— such like but alâ— mankind shall be as to these outward things levelled and equalized this one unseen and neglected difference in the world shaâ—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 perâ—ect and to the fellowship of Angels the other shall be thrown down into the fellowship and society of Devils and truly it is no wonder it â—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 aâ—terward As two men that leave one another and have their faces on contrary aiâ—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 courâ—e of the world it doth not appear to be so different from it as to convince himself and others but iâ— his face be towards 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 transformed 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 because they walk to two contraâ—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 similitudes or comparisons be had to shadow it out unto us it s a dream a moment a vapour a flood a flower and whatsoever can be more fading or perishing and theâ—eâ—ore it is not in it self very considerable yet in another respect it is of all things the mâ—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 oâ— eternity is uniform it admits of no change in it from better to worse or worse to better and therefore the beginning of our eternity 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 journeys 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 diligence 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 recalled the other is not in our power to call and bring forward therefore the present moment that God hath given us should be catched hold on and redeemed as the Apostle speaks Eph. 5.16 We
of God so many thoughts that are mustred and set in battel array against the holy truths of God that truly no weapons of humane perswasion or instruction can be able to cast down your misapprehensions 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 multiplying 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 generality 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 declares 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 opâ—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 revealed 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 into 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 creature that could do nothing but hate it self and sought its own destruction that were a hateful enough object but self-hatred and enmity is nothing so deformed and abominable as for the creatures 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 â—enoâ— of your wayes set them beside the Will and Commands oâ— God and what find you whether agâ—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 cannot 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 contrary 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 woâ—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 thâ—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 flâ—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 convâ—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 behind 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 rebellion against the will of God manifested in his works In his unsubjection and unsubmisive disposition towards the good pleasure 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 righteousness 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 rebellion of the heart against God There is nothing in all the creation mutinous and malecontent but the Heart of man You see frequent 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 special incitement as it were and motive to declare his absolute power and righteousness against such and therefore these are often conjoyned Psal. 78.17 18. They finned yet more by provoking the most High and they tempted God in their heart And it s added vers 19. Yea they speak against God Wherein you may observe a gradation of agrravations of this enmity
can strike hands and engage to serve the Lord as easily as that people in Ioshua 24.18 19. But we may say Oh that there were such a heart in you but alas such a heart is not in you you cannot serve the Lord for He is holy and jealous and ye are not only weak but wicked I beseech you then believe this one testimony that God hath given of man even the choisest thing in man the very wisdom of a natural man It is not subject to Gods Law and it cannot be better neither can it be subject resolution industry vowes and covenants will not effect this till the most High break and bow the heart And not only is this enmity against the old law of commandments an antipathy at them as crossing our lusts but even against the new and living Law of the spirit of life in Christ. Here is your misery you can neither be subject to the Law as commanding to obey it or threatning for disobedience to it nor to the Gospel as promising to believe and receive it The Law commands but your law countermands within The Law threatens and sentences you with condemnation but you have some self-pleasing delusion and dream in your heads and blesses your selves in your own hearts even though ye walk in the imagination of your hearts contrary to the Law Deut. 29. It is strange that you do not sore-apprehend and fear hell but it s this delusion possesses the heart you shall not die It was the first act of enmity not only the transgression of the command but unbelief of the truth of the curse and that which fiâ—st encouraged man to sin encourages you all to ly into it and continue in it a fancy of escaping wrath This noise fills the heart Satan whispers it in the ear go on you shall not die Thus it appears that the natural mind cannot be subject to the Law of God no perswasion no instruction can inforce this belief of your damnable condition upon you But then when the enmity is beaten out of this sort and a soul is really convinced of its desperat and lost estate when the heart is brought down to subjection to take with that dreadful sentence yet there is another tower of enmity in the heart that can keep out against the weapons of the Gospel such as Paul mentions Rom. 10.2 Being ignorant of the righteousnesse of God they went about to establish their own and could not submit to the righteousness of God There is a natural pride and stiffness of heart that we cannot endure but to have something in our selves to rest on and take pleasure into and when a soul sees nothing it rather vexes and torments it self as grieving because it hath no ornament or covering of its own nor rejoiceth and delighteth in that righteousness of God revealed in Christ. O the difficulty to bow down so low as to put on anothers righteousness over our nakedness and should it be called submission is it not rather the elevating and exâ—lting of a soul yet in respect of our natural posture of spirit it is a matter of great difficulty to make a self condemned sinner submit to thiâ— To be saved freely without money or price by anothers ransome What empty vain and frivolous expiation and satisfactions will souls invent rather then trust all to this How long will poor souls wander abroad from hill to mountain seeking some inherent qualification to commend them and leave this Garden and Paradise of delights which is opened up in Christ souls look every where for help till all hands fail and then necessity constrains them to come hither but indeed when necessity bâ—ought in charity and amity keeps in when once he knows what entertainment is in Christ. As for you who as yet have not stooped to the sentence of wrath how will you submit to the righteousness of God but I wonder how you imagine this to be so easie a thing To believe You say You did alwayes believe in Christ and that your hearts are still on him and that you do it night and day Now there needs no other argument to perswade that you do not at all believe in the Gospel who have not apprehended no more difficulty in it no more contrariety to your rebellious natures in it let this one word go home with you and convince you of your unbelief The natural minâ— is not subject to the Law of God neither indeed can it be How then do you come so easily by it certainly it must be fained and counterfit SERMON XXII Rom 8.8 So then they that are in the flesh cannot please God IT is a kind of happiness to men to please them upon whom they depend and upon whose favour their well-being hangs It is the Servants happiness to please his Master the Courtiours to please his Prince and so generally whosoever they be that are joyned in mutual relations and depend one upon another that which makes all pleasant is this To please one another Now certainly all the dependencies of creatures one upon another are but shaddows unto the absolute dependance of creatures upon the Creator for in him we live and move and have our being the dependance of the ray upon the Sun of the stream upon the fountain is one of the greatest in nature but all creatures have a more necessary connexion with this fountain-being both in their being and well being they are nothing but a flux and emanation of his power and pleasure and as the Psalmist expresseth it he hides his face and they are troubled he takes away their breath and they die and return to their dust he sends forth his spirit and they are created and he renews the face of the earth Psal. 104.29 30. You may extend this to the being and well-being happiness and misery of creatures our souls which animat our bodies are but his breath which he breathed into the dust and can retract it when he pleaseth the life of our souls the peace and tranquility and satisfaction is another breathing of his spirit and another look of his countenance and as he pleases to withdraw it or interpose between his face and us so we live or die are blessed or miserable Our being or well-being hath a more indispensible dependance on him then the image in the glasse hath upon the living face If it be so then certainly of all things in the world it concerns us nearest how to please him and be at peace with him If we be in good terms with him in whose hand our breath is and whose are all our wayes Dan. 5.23 Upon whose countenance our misery or felicity hangs then certainly we are happy if we please him it matters not whom we displease for he alone hath absolute uncontrolled and universal power over us as our Saviour speaks over both soul and body We may expect that his good pleasure towards us will not be â—aiâ—fied but in communicating his fulness and manifesting his
spirit O to think that I was once in that black roll of these excluded from the Kingdom such were some of you and then to consider That my name was taken out and washed by the blood of Christ to be enrolled in the Register of Heaven what an astonishing thing is it you see in nature God hath appointed contrarieties 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 experience 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 happiness 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 Monarchs Then I say this may provoke us and perswade us to more suitable walking Doth he make such a difference O do not you unmake 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 childâ—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 difference 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 indignation 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 ignoâ—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 posâ—ible and some have been helped by it I wonder that ye do not upon this door of hope offered bâ—sâ—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 desire 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 indeed 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 incomprehensiâ—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 presence were but shadows of things â—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 Aâ—â—m But behold a greater wonder since Christ came God dwelling in man â—â—st personally in the Man Christ in whom the fulnesse of the God-head dwelt bodily then graâ—iously in the seed of Christ in man by His Spirit and this makes men spirituâ—l if so be the Spirit of Christ dwell in you You heard of the fâ—â—st in-dwelling ver 3. God sending his own Son in the likenesse of sinful flesh the inhabitaâ—ion of the Divine Nature in our flesh which had the likenesse of sinful â—â—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
O how infinitly is that compensed one hours fellowship with him alone when all strangers are cast out will compense all will make all to be forgotten the pain of mortification will be swallowed up in the pleasure of his inhabitation When I shall awake I shall be satisfied with thy likeness When He shall take up house fully in you it will satisfie you to the full In the mean time as he takes the rule and command of your house so for the present he provides for it the provision of the soul is incumbent to this Divine Guest and O how sweet and satisfying is it the peace and joy of the Holy Ghost which are the intertainment that he gives a soul where he reigns and hath brought In righteousnesse Rom. 14.17 What a noble train doth the Spirit bring alongs with him to furnish this house Many rich and costly ornaments hang over it and adorn it to make it like the Kings Wise all glorious within such as the ornament of a meek and quiet spirit 1 Pet. 3.4 which is a far more precious and rich hanging than the most curious or precious contexture of corruptible things the cloathing of humility simple in shew but rich in substance 1 Pet. 5.5 which enriches and beautifies the soul that hath it more than all Solomons glory could do his person for better is it to be of a humble spirit with the lowly then divide the spoil with the proud Prov. 16.19 In a word the Spirit makes all new puts a new man a new fashion and Image on the soul which suits the Court of Heaven the highest in the world and is conformed to the noblest and highest pattern the Holinesse and Beauty of the greatest King And being lodged within O what sweet fruits is the Spirit dayly bringing forth to feed and delight the soul withall Gal. 5.22 23. And he is not only a Spirit of Sanctification but of Consolation too and therefore of all the most worthy to be received into our hearts for he is a bosome-comforter Ioh. 14 16. when there is no friend nor lover without but a soul in that posture of Heman Psal. 88.18 and in that desolate estate of the Churches Ierem. Lament 1.2 Among all her lovers she hath none to comfort her vers 17. Spreading forth her hands and none to comfort her vers 21. Sighing and none to comfort her In such a case to have a living and over-running spring of comfort within when all externall and lower consolations like winter-brookes that dry up in summer have dryed up and disappointed thy expectation sure this were a happy guest that could do this O that we could open our hearts to receive him SERMON XXV Rom. 8.9 If so be that the Spirit of God dwell in you Now if any man c. THere is a great marriage spoken of Eph. 5. That hath a great mystery in it which the Apostle propoundeth as the samplar and archetype of all marriages or rather as the substance of which all conjunctions and relations among the creatures are buâ— the shaddows It is that marriage between Christ and his Church for which it would appear this world was builded to be a Palace to celebrat it into and especially the upper-house Heaven was made glorious for that great day where it shall be solemnized The first in order of time that was made by God himself in paradise certainly to represent a higher mystery The marriage of the second Adam with his Spouse which is taken out of his bloody side as the Apostle imports Eph. 5. Now there is the greatest inequality and disproportion between the parties Christ and sinners so that it would seem a desperate matter to bring two such distant and unequal natures to such a neer union as may cast a copy to all unions and relations of the creatures But He who at first made a kind of marriage between Heaven and Earth in the composure of man and joyned together an immortal spirit in such a bond of amity with corruptible dust hath found out the way to help this and make it â—easable And truly we may conceive the Lord was but making way for this greater mystery of the union of Christ with us when he joyned the breath of Heaven with the dust of the earth in this he gave some representation of another more mysterious conjunction Now the way that the wisdome and love of God hath found out to bring about this marriage is this Because there was such an infinite distance between the only begotten Son of God who is the expresse character of his Image and the brightness of his Glory and Us sinful mortal creatures whose foundation is in the dust therefore it pleased the Father out of His good-will to the match To send his Son down among men and the Son out of his love to take on our flâ—sh and so fill up that distance with his low condescendence to be partaker of flesh and blood with the children And now what the Lord spoke of man fallen in a holy kind of irony or mock Behold he is become as one of us that men may truly say of the Son of God not fallen down from Heaven but come down willingly Lo he is become as one of us like us in all things except sin which hath made us unlike our selves This bond of union you have in the vers 3. Christ so infinitly above sinners and higher then the Heavens coming down so low to be as like sinners as might be or could be profitable for us in the liâ—eness of sinful flesh c. But yet this bond is not neer enough that conjunction seemeth but general and infirm both because it is in some manner common to all mankind who shall not be all advanced to this priviledge By taking on our nature he cometh nearer to humane nature but not to some beyond others and besides the distance is not filled up this way because there is a great disproportion between that nature in Christ and in us In Him it is holy and undefiled and seperated from sin but in Us it is unclean and immersed into sin so that albeit he be nearer us as a man yet he is far distant and unlike us a holy perfect man Now what fellowship can be between light and darkness as Paul speaketh of the marriage of Christians with Idolaters much greater distance and disagreement is between Christ and us Therefore it seemeth that some of us must be changed and transformed But Him it may not be he cannot become liker us than by partaking of our flesh for if he had become a sinner indeed he would have become so like us that he could not help himself nor us either this would eclipse the glory and happiness of the marriage but in that he came as near as could be without disabling himâ—elf to make us happy and so he was contented to come in the place of sinners and take on their debt and answer to Gods Justice for it yea
and in his own person he submitted to be tempted to sin though it had been evil for us he had been overcome by it yet this brings him a step lower and nearer us and maketh the union more hopeful But since he can come no lower and can be made no liker us in the case we are in then certainly if the match hold We must become liker him and raised up out of our miserable estate to some suitableness to his holy Nature and therefore the love and wisdom of God to fill up the distance compleatly and effectuat this happy conjunction that the creation seemeth to groan for for vers 22. the whole creation is pained till it be accomplished he hath sent his blessed Spirit to dwell in Vs and to transform our natures and make them partakers of the divine nature 2 Pet. 1.4 as Christ was partaker of humane nature and thus the distance shall be removed when a blessed Spirit is made flesh and a fleshly man made spirit then they are near the day of espousals and this indwelling of the spirit is the last link of the chain that fastens us to Christ and maketh our flesh in some measure like His holy flesh By taking on our flesh Christ became bone of our bone and flesh of our flesh But the union becometh mutual when we receive the spirit we become bone of His bone and flesh of His flesh as it is expressed Eph. 5.30 In allusion to the creation of Eve and her marriage to Adam the ground of the marriage is That near bond of union because she was taken out of man and therefore because of his flesh and bone she was made one flesh with him even â—o the sinner must be partaker of the Spirit of Christ as Christ is partaker of the flesh of sinners and these two concurring these two knots interchanging and woven thorow other we become one flâ—sh with him And this is a great mystery indeed to bring two who were so far assunder so near other Yea it is nearer then that too for we are said not only to be one flesh with Christ but one spirit 1 Cor. 6.17 He that is joyned to the Lord is one spirit because he is animated and quickned by one Spirit that same Spirit of Christ and indeed spirits are more capable of union and more fit to embosome one with another then bodies therefore the nearest union conceivable is the union of spirits by affection this maketh two souls one for it transports their spirit out of the body where it lives and setleth it there where it loveth Now my beloved you see what way this great marriage that heaven and earth are in a longing expectation after shall be brought about Christ he did forsake his Fathers house when he lest that holy habitation his Fathers bosome a place of marvellous delight Prov. 8.30 And descended into the lowest parts of the earth Eph. 4.9 And He came out from the Father into the world John 16.28 This was a great journey to meet with poor sinners But that there may be a full and intire meeting you must leave and forsake your fathers house too and forget your own people Psal. 45.10 You must give an intire renounce to all former lovers if you would be His all former bonds and engagments must be broken that this may be tyed the faster And to hold to the subject in hand you must forsake and forget the flesh and be possessed of his holy Spirit as he came down to our flesh you must rise up to meet him in the Spirit the Spirit of Christ must indeed prevent you and take you out of that natural posture you are born into and bring you a great journey from your selves that you may be joyned unto Him This Spirit of Christ is his messenger and ambassadour sent before-hand to fit you and suit you for the day of Espousals and therefore he must have a dwelling and constant abode in you This indwelling imports A special familiar operation and the perpetuity or continuance of it The Spirit is every where in his being and he worketh every where too but here he hath a special and peculiar work in commission To reveal the love of God in Christ to engage the soul to love him again to prepare all within for the great day of Espousals to purifie and purge the heart from all that is displeasing to Christ to correspond between Christ and his Spouse between Heaven and Earth by making intercession for her when she cannot pray for her self as you find here vers 26. and so sending up the news of the souls panting and breathing after Christ sending up her love groans and sighs to her beloved giving intelligence of all her necessities to Him who is above in the place of an Advocat and Interceeder and then bringing back from Heaven light and life direction from her Head for the Spirit must lead in all truth and consolation for Christ hath appointed the spirit to supply his absence and to comfort the soul in the mean time till he come again you have this mutual and reciprocal knot in 1 Ioh. 4.13 Hereby we know that we dwell in him and he in us by the spirit that he hath given It is much nearness to dwell one with another but much greater to dwell one in another and its reciprocal such a wonderful interchange in it we in him and he in us for the Spirit carries the soul to Heaven and brings Christ as it were down to the earth He is the Messenger that carries Letters between both our prayers to Him and His prayers for us and love-tokens to us the anointing that teacheth us all things from our husband 1 Ioh. 2.27 and revealing to us the things of God 1 Cor. 2.12 giving us the fiâ—st fruits of that happy and glorious communion we must have with Christ in Heaven as you see ver 23. of this chap. and sealing us to the day of redemption Eph 1.13 and 4.30 Supplying us with divine power against our spiritual enemies fetching alongs from Heaven that strength whereby our Lord and Saviour overcame all Eph. 3.16 Gal. 5.17 This is a presence that few have such a familiar and love-abode But certainly all that are Christs must have it in some measure Now whosoever hath it its perpetual the Spirit dwells in them It s not a sojourning for a season not a lodging for a night as some have fits and starts of seeking God and some transient motions of conviction or joy but return again to the puddle these go through them as lightning and do nâ—t warm them or change them but this is a constant residence where the Spirit takes up house he will dwell he dwelleth with you and shall be in you and abide for ever Joh. 14.16 17. If the Son abide in the house for ever Joh. 8.35 much more the master of the house must abide Now the Spirit where he dwells hath gotten the command of that house all
character of all our evidences and rights for Heaven disowns many as bastards and dead members withered branches and certainly according to this word He will judge you the word that I have spoken shall judge you in the last day O that is a heavy word you have the very rule and method of proceeding laid down before you now which shall be punctually kept at that great day Now why do you not read your ditty and condemnatory sentence here registred If you do not read it now in your consciences he will one day read it before men and Angels and pronounce this I know you not for mine you are none of mine But if you would now take it to your hearts there might be hope that it should go no further and come to no more publick hearing there were hope that it should be repealed before that day because the fiâ—st entry of the Spirit of Christ is to convince men of sin that they are unbelievers and without God in the world and if this were done then it were more easie to convince you of Christs righteousnesse and perswade you to embrace it and this would lead in another link of the chain the conviction of judgement to perswade you to resign your selves to the Spirits rule and renounce the kingdom of Satan this were another trinity a trinity upon earth three bearing witnesse on the earth that you have the Spirit of God Vers. 10. All the preceeding verses seem to be purposly set down by the Apostle for the comfort oâ— Christians against the remnants of sin and corruption within them â—or in the preceeding Chapter he personâ—â—â— the whole body of Christ militant shewing in his own exâ—mple how much sin râ—mains in â—he â—â—lieâ—t in this life and this he rather instances in his own person then another that all may know that matter of continual sorrow and lamentation is furnished to the chiefest of Saints and yet in this chapter he propounds the consolation of Christâ—â—ns more generally that all may know That these priviledges and immunities belong even to the meanest and weakest of Christians that as the best have reason to mourn in themselves so the worst want not reason to rejoice in Jesus Christ. And this would alwayes be minded that the â—mplest grounds of strongest consolation are general to all that come indeed to Jesus Christ and are not restricted unto Saints of such and such a grouth and stature the common principles of the Gospel are more full of this milk of consolation if you would suck it out of them then many particular grounds which you are laying down for your selves God hath so disposed and contrived the work of our sâ—lvation that in this life he that hath gathâ—red much in some respect hath nothing over that is to say hath no more reason to boast then another but will be constrained to sit down and mourn over his own evil heart and the emptiness of it and he that hath gathered lesse hath in some sense no want I mean he is not excluded and shut out from the right to these glorious priviledges which may expresse gloriation and rejoycing from the heart that there might be an equality in the body he maketh the stronger Christian to partake with the weaker in his bitter things and the weaker with the stronger in his sweet things that none of them may conceive themselves either dispised or alone regarded that the Eunuoh may not have reason to say I am a dry tree Isa. 56.3 For behold the Lord will give even to such a place in his house and a name better then of sons and daughters The soul that is in sincerity aming at this walk and whose inward deâ—ires â—â—irrs after more of this holy Spirit he will not refuse to such that name and esteem that they dare not take to themselves because of their seen and selâ— unworthinesse Now in thiâ— vers he proceeds further to the fruits and effects of sin dwelling in us to enlarge the consolation against that too Now if Christ be in you the body c. Seeing the word of God hath made such a connexion between â—in and deâ—th and death is the wages of sin and that which is â—he 〈◊〉 compence of enmity and rebellion â—gainst God the poor tâ—oubled soul might be ready to conceive That is the body be adjudged to death for sin that â—he rest of the wages shall be payed and sin haviâ—g so much dominion as to kill the body that it should exerce its full power to destroy all seing we have a visible character of the curse of God engraven on us in the mortality of our bodies it may look with such a visage on a soul troubled for sin as if it were but earnest of the full curse and weight of wrath and that sin were not fully satisfied for nor Justice fully contented by Christs ransome Now he opposes to this misconception the strongest ground of consolation If Christ be in you though your bodies must die for sin because sin dwelleth in them yet that spirit of life that is in you hath begun eternal life in your soulâ— your spiâ—its are not only immortal in being but that eternal happy being is begun in you the seeds of it are cast into your souls and shall certainly grow up to perfection of holiness and happiness and this through the righteousnesse of Christ which assureth that state unto you The comfort is it is neither total for it is only the death of your bodie nor is it perpetual for your bodies shall be raised again to life eternal vers 11. And not only is it only part and for a season but it is for a blessed end and purpose it is that sin may be wholly cleansed out that this tabernacle is taken down as the â—eprous houses were to be taken down under the Law and as now we use to cast down Pest-lodges the better to cleanse them of the infection It is not to prejudge him of life but to install him in a better life Thus you see that it is neither total nor perpetual but it is medicinal and profitable to the soul it is but the death of the body for a moment and the life of the soul for ever SERMON XXVII Rom. 8.10 And if Christ be in you the body is dead because of sin c. THis is the high excellency of Christian Religion that it contains the most absolute precepts for an holy life and the greatest comforts in death for from theâ—e two the truth and excellency of Religion is to be measured if it have the highest and perfectest rule of walking and the chiefest comfort withall Now the perfection of Christianity you saw in the rule how spiritual it is how reasonable how divine how free from all corrupt mixture how transcending all the most exquiâ—ite precepts and laws of men deriving a holy converâ—ation from the highest fountain the Spirit of Christ and conforming it to the highest pattern the will of God And
of his children from necessities strength perfected in weaknesse grace sufficient in infirmities hath some greater glory then strength and grace alone Thereâ—ore he hath chosen this way as most fit for the advancing his glory and moâ—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 â—rom him and withall he hath not been sparing but liberal in promises of hearing our cryes and supplying our wants â—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 perpetuat 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 childrens minority when they stand in need of continual supplies from their Parents or Tutors because they are not entered in possession 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 acknowledge their dependance on their Father Tâ—uly this is our minority 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 breathing 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 Adoption 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 interruptednesse of the motion from the infinitenesse and inexhaustednesse 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 meanest 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 incongruity 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 ordinanceâ— 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 overflowing 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 increased 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 It s 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 outward 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 greatest 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 deportment 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 educationâ— there is a general mistake among men that the gift of prayer is attained by learning and that it consists in the freedom and plenty 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 â—avory and acceptable sacrifice and sweet