foolish senslesse draughts in the mind that it cannot recâ—â—â—e the true image of wisdom This then when a soul finds that it hath misled it self being misguided by the wild-fire of its lusts and hath hardly escaped perishing and falling head-long in the Pit this disposes the soul to â— willing resignation of it self to one wiser and powerfuller the Spirit of God and so he giveth the Spirit the string of his affections and judgment to lead him by and he walketh willingly in that way to eternal life since his heart was enlarged with so much knowledge and love and now having given up your selves thus you would carefully eye your leader and attend all his motions that you may conform your self to them whensoever the Spirit pulleth you by the heart draweth at your conscience to drive you to prayer or any such duty do not resist that pull do not quench the Spirit leâ—t He let you alone and do not call you nor speak to you If you fall out thus with your leader then you must guide your selves and truly you will guide it into the pit if left to yourselves therefore make much of all the impulses of your conscience of all the touches and inward motions of light and affection to entertain these and draw them forth in meditation and action for these are nothing else but the Spirit your leâ—â—â—r plucking at you to follow Him and if you sit when he â—eâ—h â—o walk if you neglect such warnings then you may gâ—ieve him and this cannot but in the end be bitteâ—nesse to you Certainly many Christians are guilty in this and prejudge themselves of the present comâ—ort and benefite of this inward anointing that teacheth all thingâ— and of this bosomeguide that leadeâ—h in all truth because they are so heavy and lumpish to be led aâ—ter Him they drive slowly and takes very much pressure and perswasion to any duty whereas we should accustom our selves to willing and ready obedience upon the least signification of his mind yea and which is worse we often â—esist the Holy Ghost he draweth and we hold beloved sins he pulleth and we pull back from the most spiritual duties there is so much perversnesse and frowardnesse yet in our natures that there needs the Almighty draught of his arm to make it straight as theâ—e is need of infinite grace to pardon it Now my beloved if you have in your desires and affections resigned your selves over to the guidance of this Spirit â—nd this be your real and sincere endeavour to follow it and in as far as you are carried back or contrary by temptation and corruption or retarded in your motion it is your lamentation before the Lord I say unto you cheat your hearts and lift them up in the belief of this priviledge confeâ—â—ed upon you you are the sons of God for he giveth this Tutor and Pedagogue to none but to his own children as many as are led by the Spirit of God are the Sons of God Suppose you cannot exactâ—y follow his motion but are often driven out or turned back yet hath not the Spirit the hold of your heaâ—t are you not detained by the cord of your judgment and the law of your mind and is theâ—e not some chain fastened about your heart which maketh it out-strip the practice by desires and affections you are the Sons of God that is truly the greatest dignity and highest priviledge in respect of which all relation may â—lush and hide their faces what aâ—e all the splendid and glistering titles among men but empty sâ—owes and evanishing soundâ— in respect of this to be called the Son oâ— a Gentle-man of a Noble-â—an of a Kâ—ng how much do the sonâ—â—f â—â—en pride thâ—mselves in it But truly thâ—t putteth no intrinsick dignity in the persons themselves it is a miserable poverty to borrow praise froâ— another and truly he that boasts of his parentage aliena laudat non sua he praiseth that which is anothers not his own But this dignity is truly a dignity it puts intrinsick worth in the person and puts a more excellent spirit in them then that which is in the world as is said of â—aleb and besides it intitles to the greatest happinesse imaginable SERMON XXXVI Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God Vers. 15. For ye have not received the spirit of bondage again to fear c. CHildren do commonly resemble their parents not only in the outward proportion and feature of their countenances but also in the disposition and temper of their spirits and generally they are inclined to imitate the customs and carriage of their parents so that they sometimes may be accounted the very living images of such persons and in them men are thought to out-live themselves Now indeed they that are the sons of God are known by this Character that they are led by the Spirit of God and there is the more necessity and the more reason too of this resemblance of God and imitation of him in his children because that very divine birth that they have from Heaven consists in the renovation of their natures and assimilation to the divine nature and therefore they are possessed with an inward principle that carries them powerfully towards a conformity with their heavenly Fatheâ— and it becometh their great study and endeavour to observe all the dispositions and carriage of their Heavenly Father which are so honourable and high and suitable to Himself that they at least may breath and halt after the imitation of Him Therefore our Lord â—xhorts us and taketh a domestick example and familiar patern to perswade us the more by Be ye perfect as your heavenly Father is perfect Matth. 5.48 And there is one perfection he especially recommends for our imitation mercifulnesse and compassion towards men opposed to the violence fury and implacablenâ—sse to the oppression and revenge and hatred that abounds among men Luk. 6.36 And generally in all his wayes of holinesse and purity of goodnesse and mercy we ought to be followers of Him as dear children who are not only oblidged by the common Law of Sympathy between Parents and Children but moreover engaged by the tender affection that he carrieth to us Eph. 5.1 Now because God is high as Heaven and his way and thoughts and dispositions are infinitly above us the pattern seems to be so far out of sight that it is given over as desperat by many to attempt any conformity to it therefore it hath pleased the Lord to put his own Spirit within his own Children to be a bosom-pattern and example and this is our duty to resign our selves to his leading and direction the Spirit brings the copy near hand us and though we cannot attain yet we should follow after though we cannot make out the lesson yet we should be scribling at it and the more we exercise our selves this way setting the Spirits direction before our eyes the more perfect
shall we be It is high time indeed to pretend to this to be a son or a daughter of God it s a higher word then if a man could deduce his genealogy from an interrupted line of a thousand Kings and Princes there is more honour true honour in it and more profit too that which enriches the poorest and eâ—nobles the basest inconceivably beyond â—ll the imaginary degrees of men Now my beloved this is the great design of the Gospel to bestow this incomparable priviledge upon you to become the Sons of God But it is sad to think how many souls scarce think upon it and how many delude themselves in it but consider that as many as are the Sons of God are led by the Spirit of God they have gotten a new leader and guider other then their own fancy or humour which once they followed in the ignorance of their hearts It is lamentable to conceive how the most part of us are acted and driven and carried head-long rather then gently led by our own carnal and corrupt inclinations men pretending to Christianity yet hurried away with every self-pleasing object as if they were not Masters of themselves furiously agitated by violent lusts miscarried continually against the very dictates of their own reason and conscience And I fear there iâ— too much of these even in those who have more reason to assume this honourable title of Son ship I know not how we are exceedingly addicted to self-pleasing in everything whatsoever our â—ancy or inclination suggest to us that we must do without more bands if it be not directly sinful whatsoever we apprehend that we must venâ— and speak it out though to little or no edâ—fication like that oâ— Solomon We deny our hearts nothing they desire except the grossâ—esse of it restrain us Now certainly if we knew what we are called to who are the Sons of God we could not but disingage more with our selves even in lawful things and give over the conduct oâ— our hearts and wayes to the Spirit of our Father whom we may be perswaded of that he will lead us in the wayes of pleasantnesse and peace Now the special and peculiar operations of the Spirit are expressed in the following words There are some workings of the Spirit of God that are but introductory and subservient to more excellent works and therefore they are transient not appointed to continue long for they are not his great intendment of this kind are these terrible representations of sin and wrath of the Justice of God which puts the soul in a fear a trembling fear and while such a soul is kept within the apprehension of sin and judgment it s shut up as it were in bondage Now though it be true that in the conversion of a sinner there is alwayes something of this in more or lesse degrees yet because this is not the gâ—eat design of the Gospel to put men in fear but rather to give them confidence nor the great intendment of God in the dispensation of the Law To bring a soul in bondage under terror but rather by the Gospel to free them from that bondage therefore he hath reason to expresse it thus ye have not received the Spirit of bondage again to fear c. But there are other operations of the Spirit which are chiefly intended and principally bestowed as the great gift of our Father to expresse his bounty and goodnesse towards us and from these he is called the Spirit of Adoption and the Spirit of Intercession The Spirit of Adoption not only in regard of that witness-bearing and testification to our consciences of Gods love and â—avour and our interest in it as in the next vers but also in regard of that child-like disposition of reverence and love and respect that he begets in our hearts towards God as our Father and â—rom both these flowes this next working â—rying Abba Father aiding and assisting us in presenâ—ing our necessities to our Father making this the continued vent of the heart in all extremitieâ— to pour out all that burthens us in our Fathers bosom and this giveâ— marvelous ease to the heart and releases it from the bondage of carefulnâ—sse and anxiety which it may be subject to after the soul is delivered from the â—ear and bondage of wrath Let us speak then to these in order the first working of the spiritâ— to put a mâ—n in feâ—r of himself and such a fear as mightily straitenâ— and embondages the soul of man and this though in it self it be neither so pleasant nor excellent as to make it come under the notion of any gift from God it having rather the nature of a torment and punishment and being some sparkle of Hell already kindled in the Conscience yet hath made it beautiful and seasonable in its use and end because he makes it to usher-in the pleasant and refreshing sight of a Saviour and the report of Gods love to the World in Him It is true all men are in bondage to sin and Satan and shut up in the darknesse of ignorance and unbelief and bound in the setters of their own lusts which are as the chains that are put about malefactors before they go to prison He that commits sin is a servant of sin Joh. 8.34 And to be a servant of sin is slavery under the most cruel tyrant all these things are yet how few souls do apprehend it seriously or are weary of their prison how few groan to be delivered nay the most part account it only liberty To hate true delivery as bondage But some there are whose eyes the Spirit of God openâ— and lets them see their bondage and slavery and how they are concluded under the most heavy and weighty sentence that ever was pronounced The curse and wrath of the everliving God that there is no way to flie from it or escape it for any thing they can do or know Now indeed this serious discovery cannot choose but make the heart of a man to tremble as David my heart trembles because of thy Iudgments and I am afraid of thee Pâ—al 119.120 Such a serious representation will make the sâ—outest and proudest heart to fall down and â—aint for â—ear of that infinit intollerable weight of deserved wrath and then the soul is in a sensible bondage that before was in a real but insensible bondage then it s invironed about with bitter accusations with dreadful challenges then the Law of God arrests and confines the soul within the bounds of its own accusing Conscience and thiâ— is some previous â—epresâ—ntation â—f that eternal â—mpâ—isonment and banishment â—â—om the pressence oâ— God albeâ—â—t many of you are free from this â—ear and enjoy a kind oâ— liberty to â—erve your own lusts and are not sensiâ—le oâ— any thraldom oâ— your spirits yet certainly the Lord will sometime arrest you anâ— bâ—ing you to this spiritual bondage when he shall make the inâ—qâ—â—ties oâ— your heels encompasse you about and the curâ—es
of hâ—s Law surâ—ound when your Conscience accuâ—eth and God condâ—mneth it may be too late and out of date Alas then wâ—at will you do who now put your conscâ—ence by and will not hearken to it or be put in fear by any thâ—ng can be represented to you we do not desiâ—e to put you in feâ—r where nâ—â—ear is but where there is infinit cause of â—ear and when it is possible that fear may introduce faith and be the forerunner oâ— these glad tidings that will compose the soul We desiâ—e only you may know what bondage you are really into whether it be observed or not that you may fear lest you be enthralled in the chains oâ— everlasting daâ—knesse and so may be perswaded to flee from it before it be irrecoverable Wâ—at a vain and empty sound is the Gospel of liberty by a Redeemer to the most paâ—t who do not feel their bondage Who believes its report or care much for it because it is necessity that casts a beauty and lustâ—e upon it or takes the scales off our eyes and opens our closed ears Now for you who either are or have been detained in this bondage under the feaâ—ful apprehension oâ— the wrath of God and the sad remembrance oâ— your sins know that this is not the prime intent and grand businesse to torment you as it were before the time there is some other more beautiful and satisfying structure to be raised out of this â—oundation I would have you improve it thus to commend the necessity the absolute necessity of a Redeemer and to make him beautiful in your eyes Do not dwell upon that as if it were the ultimat or last work but know that you are called in this rational way to come out of your selves into this glorious liberty of the sons of God purchased by Christ anâ— revealed in the Gospel Know you have not received the spirit of bondage only to fear but to drive you to faith in a Saviour and then you ought so to walk as not to return to that â—ormer thraldome oâ— the â—ear of wrath but believe his love SERMON XXXVII Rom. 8.14 For as many as are led by the Spirit of God they are the sons of God Vers. 15. For ye have not received the spirit of bondage again to fear but ye have received the Spirit of adoption whereby we cry Abba Father THE liâ—e oâ— Christianity take it in it self it is the most pleasant and joyful life that can be exempted from these fears and cares these sorrows and anxieties that all other lives are subjâ—ct unto for this of necessity must be the force and efficacy of true Religion iâ— it be indeed true to its name to disburden and ease the heart and fill it with all manner of consolation Certainly it is the most rich Subject and most compleatly â—urnished with all variety of delights to enteâ—tain a soul that can be imagined Yet I must confess while we consult with the experience and practice of Christians this bold assertion seems to be much weakned and too much ground is given to confirm the contrary misappreheâ—sions of the world who take it to be a sullen melancholick and dâ—â—consolat life attended with many â—ears and sorows It is alas too evident that many Christians are kept in bondage almost all their lâ—fe-time through fear oâ— eteâ—nall death how many dismall representations of sin and wrath in the souls of some Christians which keep them in much thraldom at least who is it that is not once and often brought in bondage aâ—ter conversion and made to apprehend feaâ—fully their own estate who hath such constant uninterrupâ—ed peace and joy in the holy Ghost or lyes under such direct beams of divine favour but it is sometimes eclipsed and their souls fillâ—d with the darknes of horrour and terrour and â—ruly the most part taâ—â—e not so much sweetness in Religion as makeâ— them uncessâ—nt and unwearied in the wayes of Godliness yet not withstanding of all this wâ— must vindicat Christianity it self and not impute these things unto it which are the infirmities and faults of the followers of it who do not improve it unto such an use or use it so far as in it self it is capable Indeed it is true that oâ—ten we are brought to fear again yet withall it is certain that our allowance is larger and that we have received the Spirit not to put us in bondage again to fear but rather to seal to our hearts that love of God which may not only expell fear but bring in joy I wish that this were deeply considered by all of us that there is such a life as this attainâ—ble that the word of God doth not deceive us in promiâ—ing fair things which it cannot perform but that there is a certain realiâ—y in the life of Christianity in that peace and joy tranquility and serenity of minâ— that is holden out and that some have â—eally found it and do find it and that the reason why all of us do not find it in expeâ—ience is not because it is not but because we have so little apprehension of it and diligence after it It is strange that all men who have pursued satisfaction in the things of this life being disappointed and one generation witnessing this to another and one person to another that notwithstanding men are this day as fresh in the pursuit of that as big in the expectations as ever and yet in this business of Religion and the happiness to be found in it though the Oracles of God in all ages have testified from Heaven how certain and possible it is though many have found it in experience and left it on record to others yet there is so slender belief of the reality and certainty of it and so slack pursuit of it as if we did not believe it at all Truly my beloved there is a great mistake in this and it s generally too all men apprehend other things more â—easable and attainable then personal holinesse and happinesse in it but truly I conceive there is nothing in the world so practicable as this nothing made so easie so certain to a soul that really minds it Let us take it so then the fault is not Religions that these who professe it are subject to so much fear and care and disquieted with so much sorrow it is rather because Christianity doth not sink into the hearts and souls oâ— men but only puts a tincture on their out-side or because the â—aith of divine truths is so supeâ—ficial and the consideration oâ— them so slight that they cannot have much efficacy and influence on the heart to quiet and compose it Is it any wonder that some souls be subject again to the bondage of fear and terrour when they do not stand in aw to sin Much liberty to sin will certainly embondage the spirit of a Christian to fear Suppose a believer in Jesus Christ be exempted from the hazâ—rd of condemnation yet he
is the gâ—eatest fool in the world that would on that account venture on satisfaction to his lusts for though it be true that he be not in danger of eternal wrath yet he may find so much present wâ—ath in his conscience as may make him think it was a â—oolish bargain he may lose so much of the sweetnesse of the peace and joy of God as all the pleasures oâ— sin cannot compense Theâ—efore to the end that yâ—u whose souls aâ—e once pacified by the blood of Christ and composed by his word of promise may enjoy that constant rest and tranquility as not to be enthralled agâ—â—n to your old fears and terrours I would advise and recommend to you these two things one is that ye would be much in the studie of that allowance which the promises of Christ affords be much in the serious apprehension of the Gospel and certainly your doubts and feares would evainish at one puff of such a rooted and established meditation Think what you are called to not to fear again but to love rather and honour him as a Father and then take heed to walk suitably and preserve your seal of adoption unbâ—otted unrusted you would study so to walk as you may not cast dirt upon it or open any gap in the conscience for the re-entry of these hellish-like fears and dreadâ—ul apprehensions of God Câ—rtainly â—ts impossible to preserve the Spirit in freedom if a man be not watchfull against sin and corruption David prayes re-establish me with thy free Spirit as if his spirit had been abased embondaged and enthraled by the power of that corruption If you would have your spirits kept free from the â—ear of wrath study to keep them free from the power of sin for that is but a fâ—uit of this and it s most suitable that the soul that cares not to be in bondage to sinful lusts should by the righteousnesse of God tempered with love and wisdom be brought under the bondage he would not that is oâ—â—ear and terrour â—or by this means the Lord makes him know how evil the first is by the bitternesse of the second It is usual on such a Scripture as this to propound many questions and debate many practical cases as whether a soul after believing can be under legal bondage and wherein these dâ—ffer the bondage oâ— a soul after believing and in it fiâ—st conversion And how far that bondage oâ— fear is preparatory to faith and many such like but I choose rather to hold forth the simple and naked truth for your edification then put you upon or intertain you in such needlesse janglings and contentions All I desire to say to a soul in bondage is to exhort him to come to the Redeemer and to consider that his case calls and cryes for a delivery Come I say and he shall find rest and liberty to his soul. All I would say to souls delivered from this bondage is to request and beseech them to live in a holy fear of sin and jealousie over themselves that so they may not be readily brought under the bondage of the fear of wrath again Perfect love casts out the fear of hell but perfect love bâ—ings in the fear of sin Ye that love the Lord hate ill and if ye hate it ye will fear it in this state of infirmity and weaknesse wherein we are And if at any time ye through negligence and carelessness of walking lose the comfortable evidence oâ— the Fathers love and be reduced again to your old prison oâ— legal terrour do not despair for that do not think that such a thing could not beâ—all a child of God and from that ground do not raze former foundations for the Scriptures saith not that whosoever believes once in Christ and receives the Spirit of Adoption cannot fear again â—or we see it otherwise in David in Heman in Iob c. all holy Saints but the Scripture saith ye have not received the spirit of bondage for that end to fear again it is not the allowance of your Father your allowance is better and larger if you knew it and did not sit below it Now the great giâ—t and large allowance of our Father is expressed in the next words but ye have received the Spirit of Adoption c. Which Spirit of Adoption is a Spirit of Intercession to make us cry to God as our Father These are two gifts Adoption or the priviledge of Sons and the Spirit of Adoption revealing the love and mercy of God to the heart and framing it to a soul-like disposition compare the two states together and its a marvelous change a Rebel condemned and then pardoned and then adopted to be a Son of God a sinner under bondage a bound slave to sin and Satâ—n not only freed from that intollerable bondage but advanced to this liberty to be made a Son of God this will be the continued wonder of eternity and that whereabout the song oâ— Angels and Saints will be accursed rebels expecting nothing but present death sinners arraigned and sentenced beâ—ore his Tribunal and already tasting Hell in their Consciences and in fear of eternal perishing not only to be delivered from all that but to be dignified with this priviledge to be the Sons of God to be taken from the Gibbit to be Crowned that is the great myâ—tery of wisdom and grace revealed in the Gospel the proclaiming whereof will be the joynt labour of all the innumerable companies above for all eternity Now if you ask how this estâ—te is attainable Himself tells us Iohn 1.12 As many as believed or received him to them he gave the priviledge to be the Sons of God The way is made plain and easie Christ the Son of God the natural and eternal Son of God became the son of man to facilitate this he hath taken on the burden of mans sin the chastisement of our peace and so of the glorious Son of God he became like the wretched and accursed sons of men and thereâ—ore God hath proclaimed in the Gospel not only an immunity and freedom from wrath to all that in the sense of their own misery cordially receive him as he is offered but the unspeakable priviledge of Sonship and Adoption for his sake who became our elder brother Gal. 4.4 5. Men that want children use to supply their want by adopting some beloved friend in the place of a son and this is a kind of supply oâ— nature for the comfort of them that want But it is strange that God having a Son so glorious the very character of his Person and brightnesse of his glory in whom he delighted â—rom eternity strange I say that he should in a manner losse and give away his only begotten Son that he might by his means adopt others poor despicable creatures yea rebellious to be his sons and daughters Certainly this is an act infinitly transcending nature such an act that hath an unsearchable mystery in it into which Angels desire to look
and never cease looking because they never see the bottom oâ— it It was not out of indigency he did it not for any need he had of us or comfort expected â—rom us but absolutely â—or our necessity and consolation that he might have upon whom to pour the riches of his grace SERMON XXXVIII Rom. 8.15 But ye have received the Spirit of adoption whereby we cry Abba Father BEhold what manner of love the Father hath shewed unto us that we should be called the Sons of God 1 Joh. 3.1 It is a wonderful expression of love to advance his own creatures not only infinitly below himself but far below other creatures to such a dignity Lord what is man that thou so magnifiest him but it surpasses wonder that rebellious creatures his enemies should have not only their rebellions â—reely pardoned but this pâ—iviledge of Son-ship bestowed upon them that he should take enemies and make Sons of them and not only Sons but Heirs Co-heirs with his own only begotten Son And then how he makes them sons is â—s wonderâ—ul as the thing it self that he should make his own Son our Brother bone of our bone and flesh of our flesh and make him spring out as a branch or rod out of the dry stemm of Iesse who himself was the root oâ— all mankind This is the way God sent his Son made of a woman under the Law that we might reâ—eive the adoption of sons Gal. 4.5 The House of Heaven marries with the Earth with them who have their foundation in the dust the chief Heir of that heavenly Family joyneth in kindred with our base and obscure family and by this mâ—ans we are made of kin to God But of him are ye in Christ Iesus 1 Cor. 1.30 It behoved Christ in a manner to lose his own Son-ship as to men to have it so vailed and darkned by the superadded interest in us and his nearnesse to us he was so properly a Son of man subject to all humane infirmities except sin that without eyes of â—aith men could not perceive that he was the Son of God and by this wonderful exchange are we made the sons of God whoever in the apprehension of their own enmity and distance â—rom God receive Christ Jesus offered as the peace the bond of union between the two Families of Heaven and earth that were at an infinit odds and distance whoever I say believes thus in him and flies to him desiring to lay down the weapons of their warfare their peace is not only made by that marriage which Christ made with our nature but they are blessed with this power and priviledge to be the sons and daughters of the Most Hig hand from thence you may conclude that if God be your Father you can want nothing that is good but the determination of what is good for you whether in spiritual enlargments or in the things of this life you must refer to his wisdom for his love indeed is strong as deâ—th nothing can quench it in the point of reality and constancy there is nothing to shadow it out among men the love oâ— women is eaâ—nest and vehement but that is nothing to it Isa. 49.15 For they may forget but he cannot Yet his love is not a â—oolish dotage like men that is often miscarried with fancy and lust but it is a rational and wise affection administred and expressed with infinit reason and wisdom and therefore he chooses rather to profit us then to please us in his dealings and we who are not so fit to judge and discern our own good should commit all to his Fatherly and wise providence Therefore iâ— you be tempted to anxiety and carefulnesse oâ— mind either through the earthlinesse of your dispositions or the present straits of the time you who have resigned your self to Jesus Christ would call to mind that your heavenly Father careth â—or you and and what need you care too why not use your lawful Callings be diligent in them this is not to prejudge that but if you believe in God then you are oblidged by that prosession to abate â—rom the supeâ—fluous tormenting thoughtfulnesse that is good â—or nothing but to make you more miserable then your troubles can make you and to make you miserable before you be miserable to anticipat your sorrows If you say God is your Father you are tyed to devolve your selves over on him and trust in his good will and faithâ—ulnesse and to sit down quietly as children that have parents to provide for them Now the other gift is great too the Spirit of adoptiâ—n and because ye are sons therefore hath he given you the Spirit of his Son saith this Apostle Gal. 4.6 And â—o it is a kind of conâ—ectaâ—y of the great priviledge and blessed estate of adoption They who adopt children use to give them some kind of token to expresse their love to them But as the Lord is higher then all and this priviledge to be His son or child is the greatest dignity imaginable â—o this giâ—t of his Spirit suits the greatnesse and glory and love of our Father It is a Fathers gift indeed a gift suitable to our heavenly Father If a father that is â—ender of the education of his child and would desire nothing so much as that he might be of a vertuous and gracious disposition and good ingine I think if he were to expresse his love in one wish it would be this that he might have such a spirit in him and this he would account better then all that he could leave him But if it were possible to transmit a gracious and well-disposed and understanding spirit from one to another and if men could leave it as they do their inheritance to their children certainly a wise and religious parent would first make over â— disposition of that to his children as Elisha sought a double measure of Elijahs spirit so a â—ather would wish such a measure to his children and if it were possible give it But that may not be all that can be done is to wish well to them and leave them a good example for imitation But in this our heavenly Father transcends all that He can import his own Spirit to his adopted children and this Spirit is in a manner the very essential principle that maketh them children of the Father their natures their dispositions are under his power he can as well reform them as you can change your childrens gâ—rments he can make of us what he will our hearts are in his hand as the water capable oâ— any impression he pleaseth to put on it and this is the impression he putteth on his children he putteth his Spirit in their hearts and writeth his Law in their inward parts a more divine and higher work then all humane perswasion can reach This Spirit they receive as earnest of the inheritance and withall to make them fit for the inheritance oâ— the Saints in light Now the working oâ— this Spirit
conversation all these are now but flesh Nay not only such natural gifts and illuminations but even the light of the Gospel and Law of God that someway enters his soul changeth the nature and name it s all but darkness and flesh in him because the flesh hath a dominion over all that the clouds and vapours that ariseth from the flesh bemists and obscures all these the corruptions of the soul is most strengthned in this fort and most vented here Sins become connatural to the flesh and so a man by the flesh is ensnared and subjected to sin Christ comprehends all our prerogatives and indowments under this Iohn 1.13 born not of flesh and blood And Matth. 16.17 flesh and blood hath not revealed these things to thee Even all the outwards of Religion and all the common priviledges of Christians may be called so What hath Abraham sound according to the flesh Rom. 4.1 Phil. 3.3 Which imports so much that all those outward priviledges many illuminations and reformations may so far consist with the corruption of mans nature may unite so with that as to have one name with it it s not all able to conquer our flesh but our flesh rather subdues all that and makes it serve it self till a stronger than it come even the Spirit to subdue it and cast it out of the house Thus the Image of God in man is defaced Nay the very image and nature of man as man spoyled the first creation sin hath marr'd and disordere'd it Now when this second creation or regeneration comes the creature is made new and formed again by the powerful Spirit of Jesus Christ this change is made flesh is put out of the Throne as an usurper the spirit and soul of a man is put in a Throne above it but is placed according to its due order under a holy and spiritual Law of God And thus Jesus Christ is the repairer of the breaches and restorer of the ancient paths and old waâ—â—s to dwell in Now the soul hath a new rule established to act according to and new principles to act from He whose course of walking was after the corrupt dictates and commands of his fleshly affections and was of no higher strain then his own sparks of nature and acquired light would lead him to now he hath a new rule established the Spirit speaking in the Word to him and pointing out the way to him and there is a new principle that Spirit leading him in all truth and quickning him to walk in it Now this is the souls perfect liberty to be from under the dominion of sin and lusts and thus the Son makes free indeed by the free Spirit the Son was made a servant that we might be made free no more servants of sin in the lusts thereof and the Spirit of the Lord where he comes there is liberty there the Spirit and reasonable soul of a man is elevated into its first native dignity there the base flesh is dethroned and made to serve the spirit and soul in a man Christ is indeed the greatest friend of men as they are men sin made us beasts Christ makes us men Unbelievers are unreasonable men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brutish yea in a manner beasts this is an ordinary compellation in Scripture faith makes a man reasonable it gives the saving and sanctified use of reason it s a shame for any man to be a slave to his lusts and passions it s the character of a beast upon him he that is led by senses and affections is degenerated from humane nature and yet such are all out of Christ sin reigns in them and flesh reigns and the principles of light and reason within are captivated incarcerated within a corner of their minds We see the generally received truths among men that God is that he is holy and just and good that Heaven and hell is these are altogether ineffectual and have no influence on mens conversations no more then if they were not known even because the truth is detained in unrighteousness the corruptions of mens flesh are so rank that they overgrow all this seed of truth and choaks it as the thorns did the seed Matth. 15.7 Now for you who are called of Jesus Christ O know what ye are called unto It s a liberty indeed a priviledge indeed ye are no more debtors to the flesh Christ hath loosed that obligation of servitude to it O let it be a shame unto you who are Christians to walk so any more to be entangled any more in that yoke of bondage He that ruleth his spirit is greater then the mighty then he that taketh a city Thus we are called to be more then conquerours others when they conquer the world they are slaves to their own lusts but let it be far from you to be so ye ought to conquer your self which is more then to conquer the World it s not only unbeseeming a Christian to beled with passions and lusts but it s below a man if men were not now through sin below beasts I beseech you aspire unto and hold fast the liberty Christ hath obtained to you be not fashioned any more according to former lusts know ye are men that ye have reasonable and immortal spirits in you why will ye then walk as beasts Understand O brutish and ye fools when will ye be wise But I say more know ye are Christians and this is more then to be a man it s to be a divine man one partaker of the divine Nature and who is to walk accordingly Christians are called to a new manner of walking and this walking is a fruit that comes out of the root of faith whereby they are implanted in Christ You see these agree well together these who are in Christ walk not after the flesh c. Walking after the flesh is the common walk of the World who are without God and without Christ But Christ gives no latitude to such a walk this is a new nature to be in Christ and therefore it must have new operations to walk after the Spirit While we look upon the conversations of the most part of men they may be a commentary to expound this part of the words what it is to walk after the flesh The works of the flesh saith the Apostle to Gal 5.19 are manifest and indeed they are manifest because written in great letters on the out-side of many in the visible Church that who runs may read them do but read that Catalogue in Paul and then come and see them in Congregations It is not so doubtful and subtile a matter to know that many are yet without the verge of Christ Jesus without the City of refuge you may see their mark on their brow Is not drunkenness which is so frequent a palpable evidence of this your envyings revilings wrath strife seditions fornications and such like Oh do not deceive your selves there is no room in Jesus Christ for such impurities and impieties
work of our Spirits are a retrograde motion it makes no way but spends the time is a returning as we go whereas we ought to go straight forward I beseech you Christians consider what ye are doing if ye would prove your selves so indeed I know not how you can evidence it better then by honouring and esteeming his Word and Commandments exceeding large and precious no end of their perfection the word is much undervalued in the opinions of many but it is as little cared for in the practice of most there is certainly little of God there where this is not magnified and honoured There must be darkness in that way where this candle which was a lamp to Davids feet shines not Some promise to us liberty but they themselves are the servants of corruption it is no liberty to be above all law and rule It was innocent Adams liberty to be conformed to a holy and just command nay this was his beauty The Spirit indeed gives liberty where he is but this liberty is from our sins and corruptions not to them it looses the chains of a mans own corrupt lusts off him to walk at freedom in the way of his commandments the Spirit inlargeth the prisoners heart and then he runs but not at random but the way of his commands Psal. 119.32 It was our bondage to be as wilde Asses traversing our wayes to be gadding abroad to change our way Now here is the Spirits liberty to bring us into the way and that way is one Let us then learn this one principle the Word must be the rule of your walking both common and religious Alas it s not spiritual walking to confine Religion to some solemn duties Remember it s a walk a continued thing without interruption therefore your whole conversation ought to be as so many steps progressive to Heaven Your motion should not be to begin only when ye come to pray or read or hear as many men do they are in a quite different way and element when they step out of their civil callings into religious ordinances but Christians your motion should be continued in your eating and drinking and sleeping and acting in your callings that when ye come to pray or read ye may be but stepping forward in the way out of one darker obscurer path into a more beaten way Remember this word can make us perfect to Salvation It is a principle in the hearts of folks which is vented now by many that the Word doth not reach their particular carriages and conversations in civil matters these are apprehended to be without the sphear and compass of the Word while it is commonly cast up to Ministers meddle with the word and spiritual things and not with our matters Truly I think if we separate these from the Word we may quickly separat all Religion from such actions and if such actings and businesses be without the Court of the Word they are also without the Court of Conscience Conscience Religion and the Word being commensurable Therefore I beseech every one of you take the Word for the ruling of your callings and conversations among men extend it to all your actions that in all those ye may act as Christians as well as men It is certainly the licentiousness of the spirits of men that cannot endure the application of the Word unto their particular actions and conversations Now this spiritual walk proceeds from spiritual principles It is certain the Spirit of Jesus Christ is he in whom we live and move and have our being spiritually without him we can do nothing and therefore Christians ought to walk with such a subordination to and dependence on him as if they were meer instruments and patients under his hand though I think in regard of endeavoured activity they should bestir themselves and give all diligence as if they acted independently of the Spirit yet in regard of denial of himself and dependence on the Spirit each one ought to act as if he did not act at all but the Spirit only acted in him This is the Divinity of Paul I laboured more abundantly then they all yet not I but grace in me I live yet not I but Christ in me O how difficult a thing is it to reconcile these two in the practice of Christians which yet cannot really be except they be together It is certainly one of the great mysteries of Christianity to draw our strength and activity from another to look upon our selves and our actings as these that can do nothing as empty vines and that notwithstanding of all inâ—used and acquired principles Whatever we ought to do in judging and discerning of our condition yet sure I am Christians in the exercise and practice of godliness should look upon themselves void of any principle in themselves either to do or think not that we are sufficient of of our selves The proficient and growing Christian should look no moâ—e on his own inclinations and habits thâ—n if he had none he should consider himself an ungodly man that no fruit can grow upon one that cannot pray as he is in himself Buâ— alace we come to duties in the confidence of qualifications â—or duties acts more confidently in them because accustomed to them and so makes Grace and Religion a kind of Art and Discipline that use and experience makes expert into Learn now this one thing which would be in stead of many rules and doctrines to us to shut out of your eyes the consideration of what ye are by Gifts or Grace or experience Do not consider that but rather fix your eyes on the grace of Jesus Christ and upon the power and vertue of the Holy Spirit which is given by promise that when the way is all the easiest to you both by delight and custom yet ye may find it to your natural principles as insuperable as at the beginning and may still cry Draw me and I will run after thee lead me and I will walk with thee Do not measure thy call into duties by the strength thou finds in thy self but look unto him who strengtheneth us with all might Now the Spirit worketh in us by subordinat spiritual principles as believing in Christ and loving of him as our Lord and Saviour and these two acts drives on a soul sweetly in the way of obedience Fear where not mixt in its actings with faith and love is a spirit of bondage but the Christian ought to walk according to the Spirit of Adoption which cryes Abba Father Yet how many Christians are rather in a servile and slavish manner driven on by terrours and chastisements to their duty then by love There is a piece of liberty in Christian-walking when there is not a restraint upon the spirit by this slavish fear this I say is not beseeming these that are in Christ Jesus ye ought to have the Spirit of your Father for your leader and guide O! how sweet and how certain and necessary also would this walking be
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
God unbelief and disobedience Now what became of all this work you may know the generality of all ranks have rebelled against that Lord and Prince and withdrawn from his allegiance and revolted unto the same lusts and wayes these same courses against which we had both by our profession of Christianity and solemn oaths engaged our selves and so men have voluntarily and heartily subjected themselves unto the laws of sin and desires of the flesh Hence is the beginning of our ruine because we would not serve our own God and Lord in our own land therefore are so many led away captive to serve strangers in another land therefore we are like to be captives in our own land because we refused homage to our God and obeyed strange lords within therefore are we given up to the lust of strangers without I would have you thinking and that seriously that there are worse masters you serve then these you most hate and that there is a worse bondage whereof you are insensiâ—le then that you fear most you fear strangers but your greatest evil is within you you might retire within and behold worâ—e masters and moâ—e pernicious and mortal enemies to your well-being Tâ—is is the case of all men by nature and of all men as far as in nature sin ruling commanding in them and lording it over them and they willingly following after the commandment and so oppressed and broken in judgement If you could but rightly look upon other men you might see that they who are servants oâ— diverse lusts are not their own men so to speak they have not the command of themselves Look upon a man given to drunkenness and what a slave is he whither doth not his lust drive him let him bind himself with resolutions with vows yet he cannot be holden by them shame before men losse of estate decay of health temporal punishment nay eternal all set together cannot keep him from fulfilling the desires of that lust when he hath opportunity A man given to covetousness how doth he serve that idol how doth he forget himself to be a man or to have a reasonable â—oul within him he is so devoted to it and thus it is with every man by nature there may be many petty little gods that he worships upon occasion but every unrenewed man hath some one thing predominant in him unto which he hath sworn obedience and devotion The man most civilized most abstract from the grosser outward pollutions yet certainly his heart within is but a temple full of idols to the love and service of which he is devoted There is some of the fundamental laws of satans kingdom that rules in every natural man either the lust of the eyes or the lust of the flesh or the pride of life every man sacrificeth to one of these his credit and honour or his pleasure or his profite Self whatever way refined and subtillized in some yet at best it is but an enemy to God and without that sphear of self cannot a man act upon natural principles till a higher spirit come in which is here spoken of Oh! that you would take this for bondage to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind Eph. 2.2 many account it only liberty and freedom therefore they look upon the laws of the spirit of life as cords and bonds and consult to cast them off and cut them asunder but consider what a wretched life you have with your imperious lusts The truth is sin is for the most part its own punishment I am sure you have more labour and toyl in fulfilling the lusts of sin then you might have in serving God mens lusts are never at quiet they are continually putting you on service they are still driving and dragging men headlong hurrying them to and fro and they cannot get rest what is the cause of all the disquiet disorder confusion trouble and wars in the world from whence do contentions arise come they not hence saith Iames 4.1 even of the lusts that war in our members It is these that trouble the world and these are the troublers of Israels peace these take away both inward peace domestick peace and national peace These lusts Covetousness Ambition Pride Passion Self-love and such like do set nation against nation men and men people and people by the ears These multiply businesses beyond necessity these multiply cares without profit and so bring forth vexation and torment If a man had his lusts subdued and his affections composed unto moderation and sobriety O what a multitude of noysom and hurtful cares should he then be freed from what a sweet calmness should possess that spirit Will you be perswaded of it Beloved in the Lord that it were easier to serve the Lord then to serve your lusts that they cost you more labour disquiet perplexity and sorrow than the Lords service will that so you may weary of such masters and groan to be from under such a law of sin But if that will not suffice to perswade you then consider in the next room if you will needs serve a law of sin you must needs be subject to a law of death if you will not be perswaded to quite the service of sin then tell me what think you of your wages The wages of sin is death that you may certainly expect and can you look and long for such wages God hath joyned these together by a perpetual ordinance they come in the world together sin entered and death by sin and they have gone hand in hand together since and think you to dissolve what God hath joyned Before you go further and obey sin more think I pray you what it can give you what doth it give you for the present but much pain and toyl and vexation in stead of promised pleasure and satisfaction Sin doth with all men as the devil doth with some of his sworn vassals and servants they have a poor wretched life with him they are wearied and troubled to satisfie all his unreasonable and imperious commands he loadens them with base service and they are still kept in expectation of some great reward but for the present they have nothing but misery and trouble and at length he becomes the executioneâ— and perpetual tormenter of them whom he made to serve him such a master is sin and such wages you may expect Consider then what your expectation is before you go on or engage further death We are under a law of bodily death therefore we are mortal our house is like a ruinous lodge that drops through and one day or other it must fall sin hath brought in the seeds of corruption in mens nature which dissolves it else it had been immortal But there is a worse deâ—th after this a living death in respect of which simple death would be chosen rather men will rather live very miserably then die nature hath an aversation of it skin for skin
and by his power obtain this supream authoâ—y of life and death Now having his authority established in hiâ— person the next work is to apply this purchase actâ—ally to conâ—er this liâ—e and therefore he hath almighty power to raise up dead sinners to creat us again to good works to redeem us from the tyâ—anny oâ— sin and satan whose slaves we are He hath a spirit of liâ—e which he communicats to his seed he breaths it into these souls that he died for and dispossesseth that powerful corruption that dwells in us Hence it comes to passe that they walk after the Spirit though they be in the flesh because the powerful Spirit of Christ hath entered and taken possession of their spirits Isa. 59.20 21. Let us not be discouraged in our apprehensions of Christ when we look on our ruinous and desperatâ— estate let us not conclude it is past hope and past his help too We do proclaim in the name of Jesus Christ that there is no sinner howsoever justly under a sentence of death and damnation but they may in him find a relaxation from that sentence and that without the impairing of Gods justice and this is a marvelous ground of comfort that may establish our souls 1 Iohn 1.9 even this that law and justice is upon Christs side and nothing to accuse or plead against a sinner that imploys him for his Advocat But know this also that you are not delivered from death that you may live under sin nay you are redeemed from death that you may be freed from the law of sin but that must be done by his almighty Spirit and cannot be otherwayes done I know not whether of these is matter of greatest comfort that there is in Christ a redemption from the wrath of God and from hell and that there is a redemption too from sin and corruption which dwells within us but sure I am both of them will be most sweet and comfortable to a believer and without both Christ were not a compleat Redeemer nor we compleatly redeemed Nâ—itheâ— would a believing soul in which there is any measure of this new law and divine life be satisfied without both these Many are miserably deluded in their apprehensions of the Gospel they take it up thus as if it were nothing but a proclamation of freedom from misery from death and damnation and so the most part catch at nothing else in it and from thence takes liberty to walk after their former lusts and courses this is the woful practical uâ—e that the generality of hearers make of the free intimation of pardon and forgiveness of sin and delivery from wrath they admit some general notion of that and stops there and examines not what further is in the Gospel and so you will see the slaves of sin professing a kind of hope of freedom from death the servants and vassals of corruption who walk after the course of this world and fulfill the lusts and desires of their mind and flesh yet fancying a freedom and immunity from condemnation men living in sin yet thinking of escaping wrath which dreams could not be entertained in men if they did drink in all the truth and open both their ears to the Gospel if our spirits were not narrow and limited and so excluded the one half of the Gospel that is our redemption from sin There is too much of this even among the children of God a strange narrowness of spirit which admits not whole and intire truth it falls out often that when we think of delivery from death and wrath we forget in the mean time the end and purpose of that which is that we may be freed from sin and serve the living God without fear And if at any time we consider and busie our thoughts about freedom from the law of sin and victory over corruption such is the scantness of room and capacity in our spirits that we loss the remembrance of delivery from death and condemnation in Christ Jesus thus we are tossed between two extreams the quick-sands of presumption and wantonness and the rocks of unbelief and despair or discouragement both of which do kill the Christians life and make all to fade and wither But this were the way and only way to preserve the soul in good case even to keep these two continually in our â—ight that we are redeemed from death and misery in Christ and that not to serve our selves or to continue in our sins but that we may be redeemed from that sin that dwells in us and that both these are purchased by Jesus Christ and done by his power the one in his own person the other by his Spirit within us I would have you correcting your misapprehensions of the Gospel do not so much look on victory and freedom from sin as a duty and task though we be infinitly bound to it but rather as a priviledge and dignity conferred upon us by Christ Look not upon it I say only as your duty as many do and by this means are discouraged from the sight of their own infirmity and weakness as being too weak for such a strong party but look upon it as the one half and greater half of the benefite conferred by Christs death as the greater hall of the redemptiâ—n which the Redeemer by his office is bound to accomplish He will redeem Israel from all his iniquities with him is plenteous redâ—mpâ—ion Pâ—al 130.7 8. This is the plenty this is the sufficiency of iâ— that he redeems not only from misery but from iniquity and that all iniquities I would not desire a believers soul to be in a better posture here-away then this to be looking upon sin inâ—dwelling aâ— his bondage and redemption â—rom it as freedom to account â—imâ—elf in so far free as tâ—e free Spirit of Christ enters and wâ—ites that â—â—ee Law of love and obedience in his heart and blots out these base characters of the law of sin It were a good temper to be groaning for the redemption of the soul and why doth a believer groan for the redemption of the body but because he shall then be freed wholly from the law oâ— sin and from the presence of sin I know not a greater argument to a gracious heart to subdue his corruption and strive for freedom from the law of sin then the freedom obtained from the law of death nor is there any clearer aâ—gument and evidence of a soul delivered from death then to strive for the freedom of the Spirit from the law of sin there jointly help one another freedom from death will raise up a Christians heart to aspire to a freedom and liberty from sin And again freedom from sin will wiâ—ness and evidence that such a one is delivered from death When freedom from death is an inducement to seek after freedom from sin and freedom from sin a declaration of freedom from death then all is well and indeed thus it will be in some meaâ—uâ—e with every soul
of these hath the preheminency that he is If the spirit be indeed elevated above all sensual and earthly things to the life of Angels that is to communion with God then a man is one after the Spirit an Angel incarnat an Angel dwelling in flesh but if his spirit throw it self down to the service of the fâ—esh minding and favouring only things sensual and visible then indeed a man puts off humanity and hath associated himself to beasts to be as one of them And indeed a man made thus like a beast is worse then a beast because he ought to be far better it is no disparagement to a beast to mind only the flesh but it is greatest abasement of a man that which draws him down from that higher station God had set him into to the lowest station that of beasts and truly a Nebuâ—hadnezzar among beasts is the greatest beast of all far more bruitish then any beast Now such is every man by nature that which is born of the flesh is flesh even man as he comes out of the womb is degenerated and fallen down into this bruitish estate to mind to savour to relish nothing but what relates to this fleshly or temporal being The utmost sphear and comprehension of man is now of no larger extent then this visible world and this present life He is blind and seeth not far off 2 Pet. 1.9 Truly such is every man by nature whereas the proper native sphear of the spirits motion and comprehension is as large as its endurance that is as long as eternity and as broad as to reach the infinitness of God the God of all spirits now through the slavery and bondage of mens spirits to their flesh it s contracted into as narrow bounds as this poor life in the flesh he that ought to look beyond time as far as eternity and hath an immortal spiâ—it given â—or that end he is now half blind the eye of the mind is so over-clouded with lusts and passions that it cannot see far off not so far as to the morrow after death not so far as to the entry of eternity And truly if you compare the context you will find that whosoever doth not give all diligence to add to faith vertue to vertue knowledge to knowledge temperance to temperance patience and to patience godliness c. He that is not exercised and imployed about this study how to adorn his spirit with these graces how to have a victory over himself and the world and in respect of these accounts all things beside indifferent such a man is blind and seeth not far off he hath not gotten the sight of eternity he hath not taken up that everlasting endurance else he could not spend his time upon the provision for the lusts of the flesh but he behoved to lay such a good foundation for the time to come as is here mentioned If he saw afar off he could not but make acquaintance with those courtiers of Heaven which will minister an entrance into that everlasting Kingdom But truly while this is not your study you have no purpose for Heaven you see nothing but what is just before your eye and almost toucheth it and so you savour and mind only what you see Is not this then a wide difference between the children of this world and the children of God Is it not very substantial all others are circumstantial in respect of this this only puts a real difference in that which is best in men viz. their spirits The excellency of nature is known by their affections and motions so are these here the spiritual man savours spiritual things the carnal man carnal things every thing symphathizes with that which is like it self and is ready to incorporat into it things are nouâ—ished and preserved by things like themselves You see the Swine embraces the dung-hill that stink is only savoury smell to them because its suitable to their nature but a man hath a more excellent taste and smell and he savours finer and sweeter things Truly it cannot choose but that it must be a nature more swinish or bruitish then â— swine that can relish and savour such filthy abominable works of the flesh as abound amongst some of you The works of the flesh are manifest Gal. 5.19 and indeed they are manifest upon you acted in the very day time out-facing the very light of the Gospel you may read them and see if they be not too manifest in you Now what a base nature what abominable and bruitish spirits must possesse men that they apprehend a sweetnesse and fragrancy in theâ—e corrupt and stinking works of the old man O how base a scent is it to smell and savour nothing but this present world and satisfaction to your senses Truly your scent and smell your relish and taste argues your base degenerat and bruitish natures that you are on the worst side of this division after the flesh But alace it is not possible to perswade you that there is no sweeâ—nessâ— no fragrancy nothing but corruption and rottennesse such as comes out of Sepulchres opened in all these woâ—ks of the flesh till once a new spirit be put in you and your natures changed no more then you can by eloquence perswade a sick man whoâ—e pallat is possessed with a vitiated bitter humour that such things as are suitable to his vitiated taste are indeed bitter or make a swine to believe that the dunghill is stinking and unpleasant Truly it is as impossible to make the multitude of men to apprehend to relish or savour any bitterness or loathsomnesse in the wayes and courses they â—ollow or any sweetness and fragrancy in the wayes of Godlinesse till once your tastes be rectified your spirits be transformed and renewed And indeed when once the spirit is renewed and dispossessed of that malignant humour of corruption and fleshly affection that did present all things contrary to what they are then it is like a healthful and wholsome pallat that tastes all things as they are and finds bitter bitter and sweet sweet or like a sound eye that beholds things just as they are both in colour quantity and distance Then the soul savours the sweet smell of the fruits of the Spirit vers 22. Love joy peace long-suffering meekness temperance c. these are fragrant and sweet to the soul and as a sweet perfume both to the person that hath them and to others round about him and to God also these cast a savour that allures a soul to seek them and being possessed of them they cast a sweet smell abroad to all that are round about and even as high as Heaven a soul that hath these planted in it and growing out of it is as a garden inclosed to God These fruits are both pleasant and sweet to the soul that eats them and as the pleasantness of the apple allured man to taste it and sin so the beauty and sweetnesse of these fruits of the Spirit
Christ hath continued our mortality Else he would have abolished death it self if he had not meant to abolish sin by death and indeed it would appear this is the reason why the world must be consumed with fire at the last day and new Heavens and earth succeed in its room because as the little house the body so the great house the world was infected with this leprosie so subjected to vanity and corruption because of mans sin therefore that there might be no remnant of mans corruption and no memorial of sin to inteâ—upt his eternal joy the Lord will purify and change all all the members that were made instruments of unrighteousness all the creatures that were servants to mans lusts a new form and fashion shall be put on all that the body being restored may be a fit dwelling place for the purified soul and the world renewed may be a â—it house for righteous men Thus you see that Death to a Christian is not real death for it is not the death of a Christian but the death of sin his greatest enemy it is not a punishment but the enlargement of the soul. Now the next comfort is that which is is but partial it is but the dissolution of the lowest part in man his body so far from prejudging the immortal life of his spirit that it is rather the accomplishment of that Though the body must die yet eternal life is begun already within tâ—e soul for the Spirit of Christ hath brought in life the Righteousnesse of Christ hath purchased it and the Spirit hath performed it and applyed it to us not only there is an immortal being in a Christian that must survive the dust for that is common to all men but there is a new life begun in him an immortal well being in joy and happinesse which only deserveth the name of life that cometh never to its full perfection till the bodily and earthly house be taken down If you consider seriously what a new life a Câ—â—istâ—â—n is â—â—â—aâ—lated unto by the operation of the Holy Ghost and the ministration of the word it is then most active and lively when the soul is most retired from the body in meditation the new life of a Christian is most perfect in this life when it carrieth him the furthest distance from his bodily senses and is most abstracted from all sensible engagements as you heard for indeed it restores the spirit of a man to its native rule and dominion over the body so that it is then most perfect when it is most gâ—thered within it self and disingaged from all external intanglements Now certain it is since the perfection of the soul in this life consists in such a retirement from the body that when it is wholly separated from it then it is in the most absolute state of perfection and its life â—cts most purely and peâ—fectly when it hath no body to communicat with and to entangle it either with its lusts or necessities The Spirit is life it hath a life now which is then best when furthest from the body and therefore it cannot but be surpassing better when it is out of the body and all this is purchaâ—ed by Christs righteousnesse As mans disobedience made an end of his life Christs obedience hath made our life endlesse He suffered death to sting him and by this hath taken the sting from it and now there is a new statute and appointment of Heaven published in the Gospel whosoever believeth in Him shall not perish but have eternal life Now indeed this hath so intirely châ—nged the nature of death that iâ— hath noâ— the most lovely and desirable aspect on a Christian that it is no more an object of fear but of desire amicable not terrible unto him since there is no way to save the passenger but to let the vessel break he will be content to have the body splitted that himself that is his soul may escape for truly a mans soul is himself the body is but an earthly tabernacle that must be taken down to let the inhabitant win out to come near his Lord the body is the Prison-house that he groans to have opened that he may enjoy that liberty of the sons of God And now to a Christian death is not properly an object of patience but of desire rather I desire to be dissolved and be with Christ Phil. 1.23 He that hath but advanced little in Christianity will be content to die but because there is too much flesh he will desire to live but a Christian that is riper in knowledge and grace will rather desire to die and only be content to live he will exercise patience and submission about abiding here but groanings and pantings about removing hence because he knoweth that there is no choice between that bondage and this liberty SERMON XXIX Rom. 8.10 The body is dead because of sin but the Spirit is life c. IT was the first curse and threatning wherein God thought fit to comprehend all misery Thou shalt die the death in that day thou eatest though the sentence was not presently executed according to the letter yet from that day â—orward man was made mortal and there seemeth to be much mercy and goodness of God interveening to plead a delay of death it self that so the promise of life in the second Adam might come to the first and his posterity and they might be delivered â—rom the second death though not from the first Alwayes we bear about the markes of sin in our bodies to this day and in so far the threatning taketh place that this life that we live in the body is become nothing else but a dying life the life that the ungodly shall live out oâ— the body is a living death and either of these is worse then simple death or destruction of beeing The serious contemplation of the miseries of this life made wise Solomon to praise the dead more then the living contrary to the custom of men who rejoyce at the birth of a man-child and mourn at their death yea it pressed him further to think them which have not at all been better then both because they have not seen the evil under the Sun this world is such a Chaos such a masse of miseries that if men understood it before they came into it they would be far more loath to enter into it then they are now afraid to go out of it And truly we want not remembrances and representations of our misery every day in that children come weeping into the world as it were bewailing â—heir own misfortune that they were brought forth to be sensible subjects of misery And what is all our life-time but a repetition of sighs and groanâ— anxiety and satiety loathing and longing dividing our spiâ—its and our time between them How many deaths must we suffer before death come for the absence or losse of any thing much desired is a sepâ—ration no lesse gâ—ievous to the hearts of men