at â—alseness of the heart and are bred in us by some corrupt affections such as Pride Vain-glory Self-seeking c. Gal. 2.18 Puffed up with his fleshly mind and for sins of Omission they arise in us from some inordinate sensual affection to the Creature which causeth us to omit our Duty to God But generally most sins are acted by the body Therefore as in Grace or in the Dedication of our selves to God the Soul is included when the Body only is mentioned Rom. 12.1 Present your body as a living sacrifice holy and acceptable to God which is your reasonable service all the service we perform to God is acted by the body so in the destruction of sin let it not reign in your body 3. Because the disorder of the sensual Appetite which inclineth us to the interests and conveniencies of the bodily life is the great cause of all sin and therefore man corrupted and fallen is represented as wholly governed by his sensual inclinations Gen. 6.3 For that man also is flesh and Joh. 3.6 That which is born of the flesh is flesh as if he had nothing in him but what is earthly and carnal Our Souls do so cleave to the earth and are addicted to the body that they have lost their primitive excellency our Understandings Will and Affections are distempered by our Senses and enslaved to serve the Flesh which is a matter well to be regarded that we may understand why the Scripture so often calleth sin by the name of Flesh and sometimes a Body or it is said to dwell in the body not as if the Understanding and Will were not corrupted and tainted but to shew how they are tainted and corrupted that this corruption which hath invaded humane Nature cometh chiefly though not only from the inordinacy of our sensual Appetite I will prove it by two Considerations First One is a Supposition Suppose that Original sin so far as it concerneth the Understanding and Will consisted in a bare privation of that rectitude that should be in these Faculties I do not say it is so but suppose it were so yet as long as our Senses and Appetites are disordered which wholly incline us to terrene and earthly things this were enough to cause us to sin as a Chariot must needs miscarry where the Driver is weak sleepy negligent and the Horses unruly and disorderly So here we have not so much light and love to higher things as will restrain the sensual Appetite the Understanding hath no light 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off Eph. 1.18 The eyes of your understandings being inlightned that ye may know what is the hope of his calling c. The Will hath no love 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and therefore man that obeyeth his bodily lusts and desires must needs be corrupt and sinful Secondly The other is an Assertion that there are habitual positive inordinate inclinations to sensual things both in the Understanding and Will For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind is enmity against God Rom. 8.7 The mind doth not only befriend the lusts of the flesh and seek to palliate and excuse them but opposeth whatever would reduce us from the love of them And the Will is biassed by such sensual inclinations 1 Tim. 6.10 For the love of money is the root of all evil Our Reason doth often contrive and approve sin and the Will embraceth it So that you see the reason why sin is said to reign in our bodies because of the strong inclination of our Souls to present things or things conducing to the contenting of the flesh or gratifying the bodily life Secondly Why doth the Apostle say In your mortal bodies I answer For sundry reasons 1. To put us in mind of the first rise of sin for sin brought in death Rom. 5.12 As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And so while we live this mortal bodily life we are subject to these desires swarms of sinful motions and inclinations to evil remain within us we are prone to them and give way to them and are too slack in the resistance of them and through the ignorance and unattentiveness of our minds cannot discern or distinguish between what regular Nature desireth and Lust craveth There are lawful desires of the body and prohibited desires of the body through the crafty conveyance between the Understanding and the false Heart we easily give way to what is inordinate under the pretence of what is lawful and convenient and so insensibly slide into compliance with the plain prohibited desires of the body Lust is head-strong and the Empire and Government of the Will feeble and so we are led on to obey them that is we become servants and slaves to sin And though the Regenerate be delivered from the power of sin yet much of this corruption remaineth in them for their exercise and humiliation and if they be not watchful and obey not the motions of the Spirit it will soon recover its power and men will be brought into their old slavery and captivity Gal. 5.16 17. Walk in the Spirit and ye shall not fulfil the lusts of the flesh For the flesh lusteth against the Spirit and the Spirit lusteth against the flesh So that this mortal body giveth sin many advantages 2. This term mortal Body puts us in mind of its punishment it tendeth to death and destruction We considered it before as it pointed at the rise now at the fruit it self The Apostle telleth us Rom. 8.10 The body is dead because of sin but the Spirit is life because of righteousness He speaketh there of Believers or those who have the Spirit of Christ dwelling in them who being once sinners the punishment of sin death befalleth them and so their bodies must die and return to dust yet they shall live a happy and blessed Life both in Body and Soul If they labour to mortifie and suppress sin and return sincerely to newness of life though they are still mortal and subject to corporal death because of sin yet it shall not be eternal death The renewed Soul is a partaker of eternal Life and shall always live with God in Glory and though the body be put off for a time yet in time it shall be partaker of this life also 3. To shew us the transitoriness of these delights You gratifie a mortal body with the neglect of a precious and immortal Soul now the mortal body should not be pampered with so great a loss and inconvenience to our Souls All the good things which the flesh aimeth at they perish with the mortal body but the guilt and punishment of this disorderly life remaineth for ever All fleshly pleasure ceaseth at the
Graves mouth and wealth pleasure carnal rest worldly honour are no longer of use â—o us when we are to be laid in the dust One would think this should cure the mad desires of all mortal Creatures 1 Joh. 2.17 The world passeth away and the lusts thereof but he that doth the will of God shall endure for ever When we come to die neither can the thing do us good and the very lust and desire is gone and is bitter in the remembrance of it Pray how little can all the World then do for you when you have most need of comfort the taste of these things is gone and the sting remaineth the pampered flesh must then be cast into the dust and all its pleasure will then be at an end Which will be a doleful day to those that had their good things here and all their portion in this life when that is gone which is so much valued and sought after and the true Felicity forfeited because it was undervalued and contemned how will they be ashamed of the folly of their perverse choice Therefore if we would joyfully bear or contentedly yield to the dissolution of our bodies we should now master and mortifie the desires of the flesh 4. To shew that in this state of Mortality and Frailty we may prevent the reign of sin Many will say We are frail Creatures we are not glorified Saints the desires of Nature are impetuous Ay but you may resist them and that with success The mortality of the body doth not excuse sin but aggravate it that for a little brutish pleasure that is but for a while we will forfeit eternal Joys and run the hazard of eternal Pains But can we avoid the pleasing of desires so natural Yes many that live in the flesh do not live after the flesh their Reason is not enslaved by sense but illuminated and directed by Faith to higher things The Apostle produceth himself as an instance Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the faith of the Son of God who loved me and gave himself for me And he speaketh no more of himself than what is common to all Believers surely they may or can if they be not wanting to themselves crucifie the flesh with the affections and passions thereof yea they have if they are true Believers Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Indeed nothing seemeth harder and harsher than for men to get such a Victory over their own Flesh and to contradict motions that are so pleasing They are not stocks and stones they say How is it possible to be so dead to the interests of the animal life as not to be moved and sometimes greatly moved with these things which either gratifie or displease the flesh I answer in Christs words Mat. 19.26 With men this is impossible but with God all things are possible There is the Spirit of Christ to change our Natures and the Spirit of Christ to direct and influence our motions and Ordinances and means appointed to convey this Spirit to us as the Word which revealeth better things Sacraments which assure to us our great hopes and oblige us to live answerably there are many Providences to deaden the taste of the flesh and train us up for better things in another World and we are to be watchful serious heavenly 5. To shew that the tediousness of our Conflict and this troublesom resistance shall endure but for a little while All our business is that sin may not reign in our mortal body there will a time come when this mortal shall put on immortality 1 Cor. 15.53 and long before that our spirits must return to God that gave them Eccles. 12.7 Now the more we think of another life the stronger we are against sin the troublesom part of our duty is but while we are in the flesh or in the world and if we can but escape the corruption that is in the world through lust we shall be happy for ever Thirdly When is sin said to reign I answer in general That is said to reign which attaineth the chief power in the Soul and particularly sin is said to reign 1. Negatively when it is not opposed or but slightly opposed We must take in this part of the description because there are contrary Principles in us There is no question but fleshly lusts will solicite you but your business is to inquire whether you oppose them it may be you do for it cannot be imagined that whilst a spark of Conscience remaineth alive in us a man can apparently be tempted from his duty but his heart will give back a little but an ineffectual striving will not acquit us even the unregenerate have a remnant of natural Knowledge and Conscience which in its measure resisteth sin as Light resisteth Darkness as is seen in the Gentiles Rom. 2.14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another And where supernatural Revelation is added it may do more for Christians know what is evil more than Heathens do and so may escape through the knowledge of Christ the common pollutions of the world 2 Pet. 2.20 or be much troubled if they fall into them and God may give unto many some common internal Grace of the Spirit Heb. 6.4 5. which may occasion many convictions of the evil way they walk in But the business is whether there be such a Principle of resistance set up in the Soul that you walk not after the flesh but after the Spirit Rom. 8.1 so that your hearts are habitually bent to God and your course of life is altered you dare not wittingly nor willingly give way to any known sin or live in the neglect of any known Duty as they do that live in any customary practice of sin or constant neglect of God or ordinarily break out into enormous offences It may be after all your care caution watchfulness resistance you may be overtaken or overcome by some violent temptation and may feel in your selves some infirmities you find you are guilty of many idle thoughts passionate words unwary practices but what is this to iniquities So those that say they relent and strive and have many wishes to be better but still continue in a carnal and ungodly life these do but sin against Conscience and never conquer the sin which they strive to resist till the opposite Principle be the ruling Principle for the main bent of your hearts and course of your lives the opposition and striving is but ineffectual If there be no sin but what you are truly desirous to
not any iniquity have dominion over me neither this nor that One sin allowed may keep God out of the Throne and may keep afoot Satans interest in the Soul Certainly he that is in the state of Grace lieth in no known sin Every known sin sets up another God and Lord and all his actions will have an evil tincture from that sin every action will be levelled with the main thing which he affects be it what it will be therefore it is dangerous to know any thing to be sin and yet to go on still to commit it though it be not in materia gravi in an hainous case as for instance vain speeches wanton gestures c. he knoweth it is a sin to be idle it cometh into his mind his Conscience telleth him that he should not yet he will so for immoderate Gaming as to the expence of Time or Money if one convinced that he should not yet will use it these lesser failings persisted in and kept up constantly against the light and checks of Conscience may amount to a dangerous evil Surely all that fear and love God should be very tender of displeasing and dishonouring him The domination of acts of sin is dangerous though they be not setled so as to damn him ye they may cause God to afflict you hide his face from you and humble you with a sense of his displeasure Small sins continued in against checks of Conscience may do us a great deal of harm and get the upper hand of the Sinner and bring him under in time after if habituated by long custom so as he cannot easily shake off the yoke or redeem himself from the Tyranny thereof they steal into the Soul insensibly and get strength as multiplied acts but gross presumptuous sins by one single act bring a mighty advantage to the Flesh weaken the Spirit advance themselves suddenly 4. As particular sins get into the Throne by turns sometimes one sometimes another so there are evil frames of Spirit that do more directly oppose the Esteem and Soveraignty and Power of God in the heart as those three mentioned 1 Job 2.16 The lust of the flesh the lust of the eye and the pride of life either Voluptuousness or the inordinate love of Pleasures when men make it their business to gratifie their Senses and glut and throng their hearts with all manner of Delights or else are surprized with an unmeasurable desire of heaping up Riches or affectation of Credit and Honour Now these evil frames of heart should be the more watched and striven against because these sins rise up against God as he is the last End and chief Good they set up Idols instead of God Mammon instead of God All that are carnal and unsanctified are under the power of these Luke 8.14 That which fell among thorns are they which when they have heard go forth and are choaked with cares and riches and pleasures of this life and bring forth no fruit to perfection they never carry on Religion to any good effect and purpose And there are none of Gods Children but need constantly to be mortifying and subduing them as in a Garden the weeds will grow because the roots are not quite plucked up so there must be a constant Mortification because they are natural to us and the back biass of Corruption is not wholly taken off even in the most mortified of Gods Children 5. There is a Dominion of Sin which is more gross and sensible or more secret and close More open for though sin doth reign in every one by Nature yet this Dominion doth more sensibly appear in some than others who are judicially given up to be under the visible dominion of sin as the just fruit of their voluntary living under that yoke and are set forth as warnings to the rest of the World as men hung up in Chains of Darkness they are apparently and in conspectu hominum instances of this woful slavery every man that seeth them and â—s acquainted with their course of life may without breach of charity say There goeth one who declareth himself to be a servant to sin This may be either as to sin in general or to some particular sin First To sin in general Whosoever he be that instead of trembling at Gods Word scoffeth at it and maketh more account of the course of this World than of the Will of God of the Fashions of men than of Gods Word and thinketh the scorn of a base worm that would deride him for godliness a greater terrour than the wrath of the eternal God and the love of his carnal Companions is prized as a greater happiness than Communion with Christ and instead of working out his Salvation with fear and trembling runneth into all excess of Riot or carelesly neglects his precious Soul while he pampereth his vile Body and doth voluntarily and ordinarily leave the Boat to the Stream and give up himself to serve his Corruptions without resistance or seeking out for help this man is without dispute and in the eye of all the World a slave to sin Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whether of sin unto death or of obedience unto righteousness It is an apparent case a man that giveth up himself to go on in the way of his own heart restraineth himself in nothing which it affects is one of sins slaves So our Lord Jesus Joh. 8.34 Verily verily I say unto you whosoever committeth sin is the servant of sin there needeth no further doubt nor debate about the matter He that goeth on in a trade of sin and maketh that his work and business in the World never seriously looking after the saving of his Soul this Soul is one in whom sin reigneth Secondly To some particular Sin As we have instances of carnal Wretches in the general so of some poor captive Souls that remain under the full Power and Tyranny of this or that Lust and are so remarkable for their slavery and bondage under it that the World will point at them and say There goeth a Glutton a Drunkard an Adulterer a covetous Worldling and Muck-worm a proud envious Person there sin is broken out in some filth Sore and Scab that is visible to every common eye and view either their Covetousness or Gluttony or ambitious affectation of Greatness c. Observers may truly say There 's one whose God is his Belly a slave to Appetite 2 Pet. 2.19 While they promise themselves liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage They grow proverbial for giving up themselves wholly to such a conquering and prevailing Lust. As in natural things several men have their distinct excellencies some are famous for a strong sight some for an exquisite ear some for a nimble tongue some for agility of body so these have some notable excess in this or that sort
convey life to others All weakness is removed from him his humane nature is glorified and seated in Heaven and his Divine Majesty and glory is restored to him so that we may reflect upon him with comfort as a King on the Throne in his royal Palace and place of residence David was King as soon as anointed by Samuel but when crowned in Hebron then did he actually administer the Kingdom and reward his servants and followers in the desert Christ when lifted up filleth all things Eph. 4.10 Lastly His Victory over his enemies death and sin as is fully seen Psal. 110.1 The Lord said unto my lord sit thou on my right hand until I make thine enemies thy footstool And Heb. 10.13 From henceforth expecting till his enemies he made his footstool But there is somewhat peculiar 1. By entring into Heaven he hath opened Heaven for us he hath carryed our nature thither our flesh into Heaven and advanced it at the Fathers right hand in glory and so hath taken possession of Heaven for and in the name of all believers that in time they may ascend and be partakers of the same glory John 14.2 I go to prepare a place for you 'T was prepared before the world began by the decree of God Matth. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 'T was prepared in time by the purchase of Christ Heb. 9.15 For the redemption of the transgressions that were under the first Testament that they which are called might receive the promise of eternal inheritance Now he is gone to Heaven to pursue and apply that right gone thither as our harbinger Heb. 6.20 Whither the forerunner is for us entred opened Paradise again to us which was formerly shut and closed by our sins 2. By this means we have a friend in Heaven who is always at the right hand of God to prevent breaches between him and us 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous As David had Jonathan in Sauls Court to give notice of danger and to interpose to take off all displeasure conceived against him 'T is a great priviledge questionless to have a friend in the Court of Heaven to take up all differences between God and us as a merciful and faithful High Priest to answer all accusations of Satan and hinder wrath from breaking out upon us as it would do every moment if we had the desert of our sins 3. His being exalted at the right hand of God noteth that honour and power which is put upon the Redeemer He hath received all power in Heaven and Earth Matth. 28.18 And Eph. 1.20 21. God set him at his right hand far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come So 1 Pet. 3.22 He is gone into Heaven Angels authorities and powers being made subject to him This height of honour to which Christ was exalted shews how much his friends may trust him and venture their all in his hands Psal. 2.12 Blessed are all they that put their trust in him how much his enemies may fear him every knee must bow to him they must either bend or break Phil. 2.10 We have not thoughts high enough of the glory and excellency of Jesus Christ and therefore the glory and splendor of Created things doth soon dazzle our eyes and our hearts are hardly held up and fortified against these discouragements that we must meet with in his service Surely since Christ is in the highest dignity and power with God and hath all the Heavenly hosts and Creatures at his command we should more incourage our selves in the Lord for all this power is managed for the comfort and defence of the godly and the terror and punishment of his and their enemies This power was given him as God man when he entred into Heaven and sat down on the right hand of Majesty 4. Fulness of grace given him to dispence the spirit to his redeemed ones Acts 2.33 Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear As soon as he was warm in the Throne he poureth out the spirit that is the first news that we hear from him and presently the virtue of it appeared three thousand souls were added to the Church that day Now that is a pledge of what is continually dispensed in the Church There is still a spirit sent forth to convince the unbelieving world and to conquer the opposing wisdom and power of the flesh as also to beget and continue life in his people that they may actually be put in possession of what he hath purchased for them for he hath promised to be with the Ministry and dispensation of the word to the end of the world Matth. 28.20 meaning by that presence not only his powerful providence but his covincing and quickning Spirit 5. The actual Administration of his Kingdom He ruleth his Church preserveth his people and subdueth their enemies The enemies of Christ are of two sorts Temporal and Spiritual his Temporal enemies are such as oppose his cause and servants and seek to suppress his interest in the world The Jews despightfully used him and his messengers and they had their doom wrath came upon them to the uttermost 'T is supposed they are intended Matth. 16.28 There are some standing here which shall not tast of death till they see the Son of man coming in his kingdom In a few years the City Temple and whole Polity of the Jews were destroyed for the erection of the Gospel kingdom The Romans were the next enemy who endeavoured the extirpation of Christianity by several persecutions these were next made the footstool of the King of Kings and after some years that vast Empire was destroyed by the Inundation of barbarous Nations and the residue marched under the banner of Christ. Within a little time all these Nations which oppose Christs interest and persecute his servants are subdued under him and either broken in pieces by sundry plagues and judgments or else brought to submit their necks to Christs blessed yoke There is no standing out against the King whom God hath exalted at his right hand Secondly the Spiritual enemies of Christs kingdom are sin Satan and death each of which hath a kingdom of its own opposite to the kingdom of Christ. The Apostle telleth us Rom. 5.21 That sin reigned unto death but he exhorteth Rom. 6.12 Let not sin reign in your mortal bodies And he promiseth Rom. 6.14 That sin shall not have dominion over you Satan hath a kingdom opposite to Christ he is called the Prince of this world by usurpation John 12.31 And the Devils are called Eph. 6.12 Rulers of the darkness of this world The ignorant
in their mouths As for this Custom I shall give you some passages in Scripture That the Weddings were in the Night-time we read Gen. 29.23 It came to pass in the evening that Laban took Leah his Daughter and brought her to Jacob. That the Bridegroom had his Companions we read Judg. 13.11 Sampson had thirty Companions brought to him That both had their Companions we read of the Children of the Bride-Chamber Matth. 9.15 the special guests invited to the Marriage-feast who were by Custom to fetch the Bridegroom and wait upon him These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Friends of the Bridegroom Joh. 3.29 That the Bride had her Companions 't is said in Psal. 45.14 the Spouse shall be brought to the King in a Rayment of Needle-work the Virgins her Companions that follow her shall be brought unto thee And their fashion was to take Hand-lamps then in use and fit to carry abroad for Night-lights The Scripture frequently alludes to that Rev. 18.23 And the light of the Candle shall shine no more at all in thee and the voice of the Bridegroom and of the Bride no more at all shall be heard in thee And thus the Bridegroom was met by Virgins with Lamps as he grew near the Brides house he was met by Servants with Candles returning to the Marriage Therefore 't is said Luke 12.35 36. Let your loins be girded about and your lights burning and ye your selves like unto men that wait for their Lord when he will return from the Wedding This was the custom which I the rather observe that you may see how fitly our Lord layeth down things Now those that accompanyed the Bridegroom and the Bride were Children of the Bride-chamber and admitted into the Marriage Room and Supper and those that came after that when once the door was shut were surely kept out Now here is a fit representation of the spiritual Mystery laid down by Christ and therefore let us 1. See the thing compared The Kingdom of Heaven that is the state of the Church wherein God reigneth in the person of the Messiah of the Kingdom of Glory it cannot be meant for there are no foolish Virgins and in the internal Kingdom of Grace none But in the external Kingdom of Christ in this World And this is not considered simply and restrainedly to that point of time when Christ is coming to Judgment but respects and should affect us all for such as we depart out of the world now such shall we be found to be at the day of Judgment It concerneth all Ages not only those that shall be found alive at that time but every one in successive Ages 2. The Comparison must be explained the Bridegroom is Christ and the Bride is the Church the whole Church is the Spouse of Christ and each particular Believer a Virgin attending upon this Spouse the Marriage is mutually promised the Espousals are in this Life Hos. 2.19.20 I will betroth thee to me for ever and to be solemnized and compleated at the coming of our Lord Rev. 19.7 Let us be glad and rejoyce and give honour to him for the Marriage of the Lamb is come and his Wife hath made her self ready Here is the betrothing in the Covenant of Grace A nobis accepit arrhabonem carnis c. saith Tertullian he took the token of our flesh and carried it to Heaven to prepare Heaven for us and left with us the token of his Spirit to prepare us for Heaven he is not gone from us in discontent but will come again with all the Angels of Heaven with him to receive the Bride unto himself 1. The Companions of the Bride are here represented under the Name of Virgins for so Christians are called for the Purity of their Faith and Worship and also for their blameless Conversations 1. Virgins for the purity of their Faith that keep themselves free and untainted from the corrupt and rotten Opinions of the World 2 Cor. 11.2 I have espoused you to one Husband that I may present you as Chast Virgins to Christ he meaneth it here in respect of the purity of their Faith that they might not be corrupted by false Teachers 2. Virgins for the purity of Worship Idolatry and Corruption of Worship is often expressed by Harlotry and therefore the Prophet to figure out Israels Apostacy and Corruption in Worship is bidden to take a Wife of Whoredomes Hos. 3. And those that followed the Lamb are said to be Virgins not defiled Rev. 14.4 not polluted with Idolatry which is spiritual Fornication 3. Virgins for purity and blamelesness of Conversation The Apostle speaketh of some that had escaped the pollutions of the world through the Knowledge of Jesus Christ who might be again intangled and overcome therein 2 Pet. 2.20 Well then these were all Virgins even the foolish as well as the wise not tainted with Errour nor defiled with false Worship nor prophane corrupt or scandalous in their Conversations they were such as had escaped the Corruptions of the World and had as glorious a form of Godliness as any others 2. They are described by their Number Ten this is mentioned either because Ten is a number of perfection or because usually the number of those Companions of the Bride never exceeded Ten. 3. They are set forth by their Distribution into two ranks some Wise some Foolish five of the one sort and five of the other the number is not exactly to be stood upon as if the number of the saved and damned were equal as in the Parable of the Marriage-feast one had not a Wedding-garment 't is not to be understood as if only one were damned of all that are invited to the Profession of the Gospel it only signifyeth that all the Virgins are not alike careful to prepare for the coming of the Lord By the wise are meant provident and diligent Christians by the foolish the Improvident and negligent among those that bear the name and keep up the reputation of Christians some will be found not to fill up their Profession with answerable Duty not to make serious Provision for the coming of Christ. 4. They are set forth by their Work and Imployment they went forth to meet the Bridegroom that is they expected the coming of Christ and Happiness by him The foolish and the wise did both agree in this indeed this is the whole business of a Christian. 5. They are set forth by their preparation for this work they took their Lamps that is made open profession of their hope Matth. 5.16 Let your light so shine among men for external shining profession they were both alike All are called Christians all are Baptized and all profess faith in Christ and an expectation of his second coming with eternal Life to ensue upon it all are Virgins all have Lamps all are devoted to the Bridegroom goe forth to meet him and yet some were wise and some foolish some made preparation that whenever the Bridegroom should
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all
You think God is not wise enough you will teach him whom to advance and whom not Princes have their Arcana Imperii Shall our Servants know all our Counsels Many times God raiseth bad Men to high Places not because they deserve it but because the Age deserveth no better Phil. 2.14 15. Do all things without murmurings and disputings that ye may be blameless and harmless the Sons of God 3. If you are favoured by God why should you trouble your selves about the World's Respects In chusing Heirs to Salvation God doth not ask their Counsel thou hast the testimony of God's Spirit and many now in Hell have had much of the World's Respects Their Disrespect cannot hurt thee it may profit thee if thou art not wanting to thy self If God should take Counsel of the World whether he should assume thee to Glory or cast thee into Hell then their Respects were to be sought after but God will deal with thee alone not ask their Opinion but refer it to thine own Conscience If all the World should respect thee what is this to God who will judg thee by another Rule They had need of steady Heads that walk on high Places When Men study to preserve the World's good Opinion they lose it God is Master of their Respects if Men did not study to please the World they would not only have more quiet but more success 2. Observe again An excellent means to digest the World's Neglect is to consider the Example of Christ. It is our Duty it will be for our Comfort and it turneth to our Profit 1. It is our Duty In his Example we have a taste of his Spirit I am not of the World saith Christ and we should imitate Christ as dear Children Ephes. 5.1 They that love to live in delight and pleasures are but Christians in Name If we had no other Reason to contemn the vanity of the World than the Life of Christ this were enough Who was wisest Christ or you Who can make the better choice Christ or you Who is in an Error Christ or you Christ chose a poor Life and you affect Greatness 2. It will be your Comfort It is a sweet comfort in all Conditions to remember the similitude of condition between Christ and us Shall the Disciple be above the Lord What more honourable than to carry the Cross after Jesus Christ Christ hath worn this Garment Col. 1.24 Who now rejoice in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh. Christ was exposed to the envy of Satan and his Agents Art thou better than Christ He suffereth with us because we should suffer with him Mat. 25.45 Verily I say unto you in as much as ye did it no◠to one of the least of these ye did it not to me Acts 9.4 Saul Saul why persecutest thou me Man and Wife if they love one another had rather live together in the meanest Estate than in the greatest Glory and Abundance asunder Christ and a Christian are fellow-Sufferers we are conformed to his Sufferings and he hath a feeling of ours 3. It will be for our Profit The Issue will be glorious we must first suffer then enter into Glory Winter is before the Spring Rom. 8.17 If so be that we suffer with him that we may be also glorified together 2 Cor. 4.10 Always bearing about in my Body the dying of the Lord Jesus that the Life also of Jesus might be made manifest in our mortal Flesh. 2 Tim. 2.11 12. It is a faithful saying for if we be dead with him we shall also live with him If we suffer we shall also reign with him If we would be like Christ in Glory we must be like him in suffering Vse Meditate on this God had but one Son he came into the World without Sin but he could not get out without a Cross. Art thou poor so was Christ Hast thou Enemies so had He Art thou disdained Christ went this way to Glory and so must thou He was charged maliciously blackned with Slanders accused falsly c. the like usage you must expect Secondly With respect to God How sollicitous is Christ about those who are not of the World compare Vers. 14. with this His Father's Choice must be made good his own delight is in those that are like him Christ loveth himself and his own reflection in the Saints Christ is at a perfect antipathy with the World and a Christian loveth what he loves and hateth what he hates If you have the World's hatred against you remember you have Christ's Prayers SERMON XXVI JOHN XVII 17 Sanctify them through thy Truth thy Word is Truth HERE is Christ's second Request for his Disciples Where First The Request it self Sanctify them Secondly The Manner how it is to be accomplished through thy Truth Thirdly The Reason why it is to be so accomplished thy Word is Truth The main Points are the influence of Truth upon Sanctification and that the Word is the publick Record and Register of this Truth Now I shall make some entrance upon the Verse First The Request And here I. What he prayeth for II. To whom III. For whom I. What he prayeth for Sanctification 1. Observe Our chief Aim in Prayer for our selves and others should be to be sanctified Christ prayeth for Sanctification 1. What it is to be sanctified To Sanctify is 1. To Consecrate or set apart for some Holy Use. 2. To Cleanse or Purify 3. To Adorn with Gifts of Grace Some prefer the first Acceptation and apply it particularly to the Apostolical Calling Sanctify them that is separate them and set them apart for the Work of an Apostle So Christ was sanctified that is set apart for the Work of Redemption But it is not sanctify them for thy Truth but in or by thy Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore this Scripture hath a more general respect and signification However in the Work of Holiness all the Senses may be taken in for whoever are sanctified are set apart cleansed and adorned with Grace 1. Set apart by God and by themselves By God both in time and before time Before time they are set apart by God's Decree to be an holy Seed to himself in and by Christ separated from the perishing World to be Vessels of Honour as the Reprobate are called Vessels of Wrath and Dishonour set apart by God's Election chosen to be holy Eph. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love But then in time they are regenerated and so actually set apart Sanctification is an actual Election By Election they are distinguished from others in God himself so by Regeneration and Sanctification they are distinguished from others in themselves separated and set apart from the perishing World to act for God to seek the things that may make for his Glory James 1.18 Of his
God Men hate those whom they fear The Roman Historian observeth it proprium est humani ingenii odisse quos Laeserit Why Because we fear their revenge We have wronged God exceedingly and know that he will call us to an account and therefore being sensible of the righteousness of his Vindictive Justice we â—ate him All that are afraid of God with such a fear as hath torment in it aut extinctum Deum cupiunt aut exanimatum 't is a pleasing thought to them if there were no God Psal. 14.1 The fool hath said in his heart there is no God As the Devils tremble at their own thoughts of God so do wicked men 'T were welcome News to them to hear there were no God 4. God's enemies carry on a double War against him offensive and defensive The offensive War is when men break his Laws imploy all their Faculties Mercies Comforts as Weapons of unrighteousness against God Rom. 6.13 Yeild not your members as instruments of unrighteousness to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yeild your selves to God Our Faculties Talents and Interests are imployed either as armour of light for God or as weapons of unrighteousness against God The defensive war is when we slight his Word despise his Grace resist the motions of his Spirit Acts 7.51 Ye stiff necked and uncircumcised in heart and ear ye do always resist the Holy ghost When God bringeth his Spiritual Artillery to batter down all that which lifteth up its self against the obedience of Christ 2 Cor. 10.4 5. When he besiegeth our hearts and battereth them daily by the rebukes and motions of his Spirit yet men will not yeild the Fortress but stand it out to the last take delight to go on in the obedience of their natural corruptions will not have Christ to reign over them and so they increase their enmity and double their misery by a resistance of grace and are Rebels not only against the Law but the Gospel stand out against their own mercies They are Enemies to an Earthly Prince that not only infest his Countrey with continual Inroads and Incursions but those also that keep his Towns and Strong Holds against him And in this sense an impenitent person and an enemy to God are equivalent Expressions in Scripture Tho you do not break out into open acts of Hostility against God yet if you will not come out of your bondage and come out of the misery and folly of your carnal estate you are enemies to him 5. That herein the enemies of our salvation agree that they all make us Rebels to God The Devil World and Flesh are equal in this The Devil's Servants and Subjects are opposite to Christ's Kingdom Eph. 6.12 Rulers of the darknese of this world And Col. 1.13 who hath translated us out of the kingdom of darkness into the kingdom of his dear Son While we remain in the one Kingdom we are enemies to the other Luke 19.27 But for those mine enemies that would not that I should reign â—ver them bring them hither and slay them before me The World James 4.4 Know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend to the world is an enemy to God They whose hearts are set upon the pleasures profits and honours of the World they are withdrawn from God as their proper Lord and chief Happiness and will neither be ruled by his Will nor seek his love and favour First they will not be ruled by his Will for God and the World command contrary things The World saith Slack no opportunity of gain To stand nicely upon Conscience is to draw trouble upon our selves That to give is wasteful profuseness and to forgive folly and weakness God on the contrary biddeth us deny our selves take up our Cross telleth us that giving is receiving and the glory of a man is to pass by an offence or to forgive the wrongs done to him So the Flesh As the World tempts us to Rebellion against God so the Flesh swalloweth the Temptation it carrieth us to do what we list and disposeth us to a flat Rebellion against God and a contempt of his Authority 2 Sam. 12.9 Wherefore hast thou sinned and dispised the commandment of God The Flesh will have it so Psal. 2.3 Let us break his bands and cast away his cords from us Affectation of carnal liberty is the very effect of sense-pleasing and flesh pleasing so that the carnal mind implieth a downright opposition to the Law of God All our ways are enmity to it and a direct repugnancy against it Secondly Nor do we seek his love and favour as our happiness The World propoundeth Objects that are pleasant to our Senses necessary in part for our uses in subordination to other things and so enticeth us from God But it could not entice us were it not for the Flesh which greedily swalloweth the bait 2 Tim. 4.10 Demas hath forsaken us and embraced the present world And 2 Tim. 3.4 lovers of pleasure more than lovers of God And John 5.44 How can you believe that receive honour one of another And so we are detained from God by the Creature which should be a step and stair that should lead us up to him The World is full of allurements to the Flesh and those mercies which would raise the mind to God are made the fuel of sensuality and the greatest means to keep it from him None neglect him so much as those that have most of the World Jer. 2.31 O generation see ye the word of the Lord have I been a wilderness to Israel a land of darkness wherefore say my people We are lords we will come no more at thee so Mark 10.24 How hard is it for them that trust in riches to enter into tâ—â— kingdom of God They are most apt to live an ungodly sensual life as having less occasion than others to drive them to God 6. This enmity arising from the flesh is the more strengthned and increased the more it gaineth the mind and corrupts the mind for two Reasons First Then the leading part of the soul which should guide and command the rest is corrupted also There is in the upper part of the soul a directive and imperial power to fit him to obey God Now 't is blinded as to the directive power and weakned as to its imperial and commanding power all must needs fall into disorder and man will live a rebel to the law of his creation and so be an enemy to God First as to the leading and directing part of the soul that is the understanding there is a great blindness come upon us by the lust of the flesh so that we have neither a due sense of our happiness nor our duty not of our happiness for till the eves of our minds are opened by the spirit we have no real perswasion of the world to come Eph. 1.18 The eyes of your understanding being inlightned that ye may
own personal eternal interest have an undoubted evidence of their love to Christ but we cannot say that none love Christ but those which arrive at that height and degree But this is both exclusive and inclusive The Text sheweth it to be exclusive he that hath not the spirit is none of his That is not grafted as a living member into Christs mystical body for the present nor will he be accepted or approved as a true Christian at last at the day of Christs appearing to be none of Christs is to be disowned and disclaimed by Christ Depart from me I know you not How grievous is the thought of it to any good Christian Secondly 'T is inclusive 1 John 2.13 Hereby we know that we dwell in God and he in us because he hath given us of his Spirit These are magnificent Words and such as we should not have used if God had not used them before us 'T is much nearness to dwell one with another 't is more nearness to dwell one in another this is mutual and reciprocal between God and a believer if we have his Spirit we may safely conclude it To prove this let us see 1. What it is to have the spirit 2. Why this is the Evidence that we are true Christians For the first Question take these Explanations 1. By the spirit of Christ is not meant any created habit and gift For the new nature is sometimes called the Spirit John 3.6 But the third person in the Trinity called the Holy Ghost is here meant For he is spoken of as a person that dwelleth in Believers in the former part of the verse and dwelleth in them as in his Temple as one that leadeth guideth and sanctifieth them yea as one that will at length quicken their Mortal bodies v. 11. Which no created habit and Quality can do Yea he is called the spirit of God and the spirit of Christ. If so be the spirit of God dwell in you And in the words of the Text if any man have not the spirit of Christ Because he proceedeth from the Father and the Son John 15.26 When the comforter is come whom I will send to you from the Father even the spirit of truth which proceedeth from the Father This is the spirit which is spoken of in this place 2. This spirit is had or said to be in us We have not only the Fruit but the Tree But how have we him We have a right to his person he is given to us in the Covenant of Grace as our sanctifyer as God is ours by Covenant so is the spirit ours as well as the Father and the Son and he is present in our hearts as the immediate Agent of Christ and worker of all grace 'T is true in respect of his essence and some kind of operation he is present in all Creatures Psal. 139.7 Whither shall I go from thy spirit Whither shall I fly from thy presence God filleth all things with his spirit and presence And therefore when some are said to have him and others not to have him 't is understood of his peculiar presence with respect to those Eminent operations and effects which he produceth in the hearts of the faithful and no where else For he is such an Agent no where as he is in their hearts Therefore they are called Temples of the Holy Ghost 1 Cor. 3.16 and 1 Cor. 6.19 Because he buildeth them up for an Holy use and also dwelleth and resideth there maintaining Gods Interest in their Souls 3. These Eminent Operations of the Holy Ghost are either in a way of common gifts or special graces as to common gifts Reprobates and Hypocrites may be said to be partakers of the Holy Ghost Heb. 6.4 Balaam had the gift of Prophesie and Judas the gift of Miracles as well as the rest of the Apostles so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit and concludeth but I shew you a more excellent way verse 31. And then taketh it up again 1 Cor. 13.1 2. Though I speak with the tongue of men and angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophecy and understand all mysteries and all Knowledge and though I have all Faith so that I could remove Mountains and have no Charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are dona ministrantia gifts for the Service of the Church such as profound knowledge utterance in Preaching or Praying or any other Ministeral acts and Dona Sanctificantia such as Faith Hope and Love the former may render us useful to the Church but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts but the real Christianity with Special Graces all that profess the Faith are visibly adopted by God into his Family and under a visible Administration of the Covenant of Grace so far as they are Adopted into Gods Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world as knowledg of the mysteries of Godliness abilities of utterance and speech about Heavenly things some affection also to Spiritual and Heavenly things called a tasting of the good Word the Heavenly gift and the powers of the world to come these will not prove us true Christians or really in Gods special favour but only visible professed Christians 4. The spirit as to Sanctifying and saving effects may be considered as spiritus assistens aut in formans either as moving warning or exciting by transient motions so the wicked may be wrought upon by him as to be convinced warned excited how else can they be said to resist the Holyghost Acts 7.51 and the Lord telleth the Old World Gen. 6.3 That his spirit should not always strive with them Surely besides the Counsels and Exhortations of the Word the Spirit doth rebuke warn and excite them and moveth and stirreth and striveth in the Hearts of all carnal creatures or else these expressions could not be used 5. There are such effects of his sanctifying grace as are wrought in us per modum habitus permanentis to renew and change us so as a man from carnal doth become spiritual the Spirit of God doth so dwell in us as to frame heart and life unto holiness this work is sometimes called the new Creature 2 Cor. 5.17 And sometimes the divine nature 2 Pet. 1.4 It differeth from gifts because they are for outward service but this conduceth to change the heart it differeth from actual motions and inspirations because they may vanish and die away without any saving impression left upon the heart it differeth from those slighter dispositions to Godliness which are many times in temporaries because they are but a light tincture soon worn off and have no power and mastery over sensual affections if they restrain them a little they do not
not under the government of the spirit but under the tyranny of their Fleshly lusts doing whatever it commandeth be it never so base foolish and hurtful if Anger provoke them to revenge they must fight kill and slay and hazzard their worldly interest for Anger 's sake or at least cannot forgive injuries for Gods sake if filthy lusts send them to the lewd Woman away they go like a fool to the correction of the stocks and tho they dishonour God ruin their Estates stain their Fame hazzard their lives yet lust will have it so and they must obey If Covetousness say they must be rich however they get it they rise early go to bed late eat the bread of sorrow and pierce through themselves with many cares yea make no question of right or wrong trample Conscience under foot cast the fear of God behind their backs and all because their imperious Mistress Ambition urgeth them to it If Envy and Malice bid Cain kill his Brother he will break all bonds of nature to do it If Ambition bid Absalom rebel against his Father and kill him too it shall be done or he shall want his will If Covetousness bid Achan take a Wedg of Gold he will do it tho he know it to be a cursed thing if it bid Judas betray his Lord and Master tho he knew if he should do it it had been better he had never been born yet he will do it Thus they are not at their own command to do what Reason and Conscience inclineth them to do if sensible of their bondage would think of God and the world to come and the state of their souls lust will not permit it if to break off this sensual course they are not able they are servants of corruption Some God hangeth up in chains of darkness for a warning to the rest of the world of the power of Drunkenness Gluttony Avarice and wretched worldliness Yea of every carnal man 't is true John 8.34 Whosoever committeth sin is the servant of sin Therefore if the slavery and imperious disease begin to grow upon you the flesh hath prevailed very far and you need more to look to it and that betimes 3. USE Here is ground of trying your estate before God 'T is a question you ought often seriously to put Shall I be saved or shall I be damned If you have any spark of Conscience left you when you are sick or dying you will put it with anxiousness and trembling of heart Poor Soul whither art thou now a going 'T is better put it now while you have opportunity to correct your error if hitherto you have gone wrong we see in worldly things men would fain know their destiny the King of Babylon stood upon the head of the ways to make Divination we would fain know what God hath hidden in the Womb of Futurity no destiny deserves to be known so much as this not whether I shall be poor or rich good success in this enterprize or bad 't is not of so great moment these distinctions do not outlive time but cease at the graves mouth but 't is a question of greater moment Whether eternally miserable or eternally happy 'T is foolish curiosity to enquire into other things when we have a good God to trust to but it chiefly importeth us to consider whether we are in the way to Salvation or Damnation Nothing will sooner determine this great question than this Text If ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body ye shall live The latter Branch we shall examine afterwards now for the first Clause 1. Some live in defiance of the spirit Cherish the flesh fulfil the works of the flesh Gal. 5.19 'T is no subtil matter to find them out they declare their sin as Sodom while they are drinking whoring sporting quarrelling scoffing at Godliness 2. Others please the flesh in a more cleanly manner but have no due regard to that spiritual and eternal happiness which lieth in the enjoyment of God tho their carriage be blameless and separated from the gross pollutions of the world They care not whether God be pleased or displeased honoured or dishonoured angry or reconciled and besides the works of the flesh are not always interpreted in the gross sense but according to the Scale of the Sanctuary when he saith Adultery Fornication Murther c. are works of the flesh We must not only think of the gross acts but the very first seeds of these sins the secret inclinations and desires of the flesh in this kind Matt. 5.27 28. So lasciviousness not the sinful attempt only but every motion of tongue heart senses by which the eyes and ears the souls and consciences of our selves and others may be polluted to Idolatry Anger inordinate affection of the heart to any creature Eph. 5.5 So by murther not only when it proceedeth to blood but hatred variance strife heresie Matth. 5.21 22. So in short emulation and affectation of applause Gal. 5. last 3. The Prevalence of the divine or carnal principle must determine our condition Now its reign is known 1. By our savour relish and tast Rom. 8.5 For every mans gust is according to his constitution which breedeth oblectation or pleasure of mind now when we savour only the things of the flesh that if it be pleased quiets us in the want of other things contents us in the neglect of God and his service that we have no appetite after nor savour or relish any sweetness but in fleshly things this is an ill sign 2. By our course of walking Which is often insisted on in this Chapter There may be some blemishes in Gods Children some uneveness of obedience through the relicks of the flesh but their main constant course for which they labour and strive is to approve themselves to God and to be accepted with God and to live in obedience to the motions of his sanctifying spirit but where there is a carelessness in the heavenly life the influence of the fleshly life is most discovered in all our actions 3. By our tendency and scope When the heart is turned to or alienated from God the flesh reigneth if the world turn our hearts from him and the flesh pleased before him and we mind our own Things we are lovers of pleasure more than lovers of God SERMON XVIII ROM VIII 13 If ye through the spirit do mortifie the deeds of the body ye shall live WE come now to the second Clause wherein we have Two Things 1. The condition to be performed 2. The blessedness promised In the Condition we have 1. The parties interessed 2. The duty required 1. The Parties interessed are justified believers who are not in the flesh nor after the flesh Yet Two Persons are mentioned the Principal Author and the Subordinate Agent We are the Principal Parties in the Obligation but in the Operation the Spirit is the Principal the Particle through
more in the Scriptures than others do the secure and fortunate read them as they do Ovids verses Certainly when the soul is humble and we are refined and purified from the dregs of sense we are more tractable and teachable our understandings are clearer and our affections more melting Now spiritual learning is a blessing that cannot be valued enough if God write his Law on our hearts by his stripes on our backs we have no reason to complain 4 'T is a repenting-time to stir up the hatred of sin by the bitter effects of it Jer. 2.19 Now know what an evil and bitter thing it is that thou hast forsaken the Lord thy God and that my fear is not in thee Weigh with thy self what hath brought all these evils upon thee experience teacheth fools So Lam. 3.39 Wherefore doth a living man complain a man for the punishment of his sin He hath no reason to murmur against God when he considereth his own deserts and that he suffereth nothing but what he hath produced to himself by his sins And therefore we ought to have deep shame and sorrow for our former miscarriages it conduceth to breed true remorse to consider our folly and the misery brought upon us thereby Jer. 31.18 Surely I have heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turn thou me and I shall be turned thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed â—ea even confounded because I did bear the reproach of my youth 5. 'T is a weaning time from the pleasures and conveniencies of the present world First the pleasures of the world pleasure is the great Sorceress that hath inchanted all mankind they all court pleasure though in different shapes 'T is deeply ingrained in our nature and the cause of our many miscarriages Tit. 3.3 Serving divers lusts and pleasures and because we have divers pleasures God sendeth divers afflictions The soul is almost so sunk in flesh that it ceaseth to be spirit John 3.6 Pleasure is that which draweth us off from God and ingageth us in the Creature Jam. 1.14 But every man is tempted when he is drawn away of his own lust and inticed Now among the divers afflictions diseases are natural penances which God hath put upon us to reclaim us from vain pleasures The gust of the flesh would be too strong if God did not check it by imbittering our portion in the world Secondly The conveniencies of the present life riches honours friendships afflictions are sent to cure our carnal complacency and increase the heavenly mind Riches Heb. 10.34 And took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Relations pâ—ssessions 1 Cor. 7.29 30 31. The time is short it remaineth that both they that have wives be as though they had none And they that weep as though they wept not And they that rejoice as though they rejoiced not And they that buy as though they possessed not And they that use this world as not abusing it for the fashion of this world passeth away Friendship John 16 32. Doating on the Creature is spiritual adultery James 4.4 Ye adulterers and adulteresses know ye not that the friendship of the world is enmity with God who ever therefore will be a friend of the world is the enemy of God If an image of jealousie be set up God will blast it he turneth the world loose upon us so that friends prove as broken reeds 'T is easie for God to prosper his people in the world and suit all things to their own desires but he knoweth our proneness to carnal love and how easily our heart is inticed from himself Our temptations would be too strong if the world did appear in an over-amiable tempting dress therefore he doth exercise us sometimes with the malicous envious world sometimes with the cares griefs pains disappointments which are incident to the present life and will shew us what a restless empty world we have here that we may the more earnestly look after those peaceful Regions which are above 6. 'T is a time of increasing our love to God upon a twofold account 1. Affliction sheweth us that nothing is worthy of our love but God whatsoever robbeth God of it soon proveth matter of trouble and distress to us our hearts are the more averse from God because they are inclined to the Creature Jer. 2.13 For my people have committed two evils they have forsaken me the fountain of living water and hewed them out cisterns broken cisterns that will hold no water Men bâ—stow their hearts on something beneath the chief good which becometh an idol and false god to them and which they respect and love more than God now the love of God cannot reign in that soul where the love of the world and fleshly lusts reigneth 1 John 2.15 If any man loveth the world how dwelleth the love of the Father in him 'T is not in him Now the great work of grace is to cast out the usurper and to give God the possession of what is his own and therefore the heart must be circumcised before it be true to God Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live First the foreskin and fleshliness that sticketh so close to us must be taken off before we can adhere to God as our proper and chief happiness Now this is Gods own work by his internal grace but yet he useth external means and amongst the rest sharp afflictions to wean us from the Creature and to shew us that we do but court our own trouble and infelicity when we bestow our affections elsewhere for hereby God plainly demonstrateth that he is our All-sufficient and Indeficient God All sufficient as answering all our necessities and desires Indeficienâ— our never failing good when all things fail about us Habbak 3.18 Yet I will rejoice in the Lord and joy in the God of my salvation And thus by desolating the Creature doth he drive our foolish hearts to himself that we may have the solid delights of his love 2. This love of God is the comfort by which we are supported in all our distresses The servants of God have never so much of the joy in the Holy Ghost as in their great sufferings their delight in God is then purest and unmixed God comforteth them when they have nothing else to take comfort in Job 16.20 My friends scorn me but mine eye poureth out tears to God When all friends forsake us but one that one is sweeter to us than ever Humble moans to God giveth us ease and comfort notwithstanding the neglect and contempt of man and when the world undervalueth 't is enough