Sermons Volume 2

SERMON III.

W E now come to the second point.

2 Doct. That the new Covenant giveth liberty to all that are under it, from the slavery of sin, and the condemning power of the law.

Let me explain this point: and here I shall show you,

• 1. That liberty supposeth precedent bondage.
• 2. That our liberty must answer the bondage.
• 3. I shall show you the manner of getting our liberty.

First, Liberty supposeth preceding bondage ; for when Christ spake of liberty, or making them free, the Jews quarrelled at it, John 8.33. We were never in bondage to any man: how sayest thou then that ye shall be made free? So much we gather from their cavil, That it is the first thought, or the ready sentiment and opinion of mankind, That to be made free, implieth a foregoing bondage ; now our Bondage consisteth in a slavery to Sin and Satan, and being under the condemning power of the law, or obligation to the curse, and eternal damnation.

1. That man is under the slavery of sin, which the Law convinceth him of; that it is so with us, the Scripture showeth, Titus 3.3. We were sometimes foolish and disobedient, serving divers lusts and pleasures. 1. There is the condition of natural men, they serve. 2. The baseness of the Master, lusts, and divers lusts. 3. The bait or motive by which they are drawn into this service, intimated in the word pleasures ; for a little brutish satisfaction a man selleth his Liberty, his Soul, his Religion, his Good, and All. The word 〈 in non-Latin alphabet 〉 is most proper to our purpose; for that noteth his slavery; carnal affections so govern us, that we know not how to escape and come out of this thralldom; we suffer the Beast to ride the Man; it were monstrous in the body, for the feet to be where the head should be; or to have the limbs distorted; to have the arms hang backward; yet such a de-ordination there is in the Soul, when Reason and Conscience is put in vassalage to sense and appetite. The natural order is this; Reason and Conscience directs the Will, the Will moveth the affections, the affections move the bodily Spirits, and they the senses and members of the body; but natural corruption inverts all; pleasures affect the senses, the senses corrupt the phantasy, the phantasy moveth the bodily spirits; the affections by their violence and inclination, enslave the Will, and blind the Mind; and so man is carried head-long to his own Destruction. This Slavery implieth three things.

1. A willing subjection, Rom. 6.16. Know ye not, • hat to whom ye yield yourselves servants to obey, his servants ye are to whom you obey, whether of sin unto death, or of obedience unto righteousness? Servants were made so eithe • by consent or conquest. The Apostle speaketh there not of servants by conquest, but of servants by consent and covenant. When a man yieldeth up himself to be at the disposal of another, he is a servant to him; so in moral matters, by whatever a man is employed, and to which he giveth up his time and strength, life and love, to that he is a servant, be it to the flesh or to the spirit, as we make it our business to accomplish or gratify the desires of the one, or the other. A godly man hath sin in him, but he doth not serve it, yield up himself to obey it, he doth not walk after his lusts.

2. Customary practice and observance, John 8.34. Whosoever eommitteth sin, is the servant of sin ; 〈 in non-Latin alphabet 〉 that liveth in an habit and course of sin, these are brought under the power of it, enslaved by such pleasures as they affect.

3. Inability to come out of this condition. The Law is spiritual, but I am carnal, sold under sin, Rom. 7.14. By the law of nations Service was brought in by conquest, and those that were taken in War were vendati sub Hasta, sold under a speer, merely at the dispose of him that took them, 2 Pet. 2.19. They are servants of corruption: for of whom a man is overcome, of the same is he brought into bondage. This our service under sin is in part represented by a Captive, in regard we cannot rid ourselves of it; in part by an hired servant, because we willingly, and by our own default run into it. This impotency is most sensible in them that are convinced of better, but do that which is worse; they see their duty, but are not able to perform it, being overcome by their lusts; they have some kind of remorse and trouble, but cannot help themselves.

But how came this servitude upon us? Partly by the natural inclination of our own corrupt hearts. There are servi natura, Fools and brutish Men; so in a spiritual sense are all men, Gen. 3.31. The imaginations of man's heart are evil from his youth. 2 lie. 'It is increased by custom in sinning, these lusts are not only born with us, but bred up with us, and so plead prescription, because Religion cometh afterwards, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil. 'It is hard to shake off inveterate customs ; strict education, though it changeth not the heart, hindereth the growth of sin. 3 lie. Example doth strengthen and increase it, Eph. 2.3. Among whom we also had our conversations in times past, in the lust of our flesh, fulfilling the desires of the flesh and the mind, and were by nature children of wrath, even as others : and Isa. 6.5. I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. 4. By the Devils craft, who observeth our tempers and inclinations, who suiteth every distemper with a diet proper, 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. Now this is our bondage till we change Masters, and devote and give up ourselves to God.

2. By nature men are under the power of sin, and so by consequence under the sentence of death. (for sin and death go hand in hand) These two cannot be put asunder, being joined together by the ordination of God's righteous Law; if sin rule in us, 'twill certainly damn us, for none are freed from the damning power of sin, but those that are freed from the dominion of it ; the same law that convinceth of sin, doth also bind over to death; sin and death suit together like work and wages, Rom. 6.23. The wages of sin is death. To affect you while we are explaining this matter, consider Three things.

• 1. The suitableness of death to sin.
• 2. The certainty of it.
• 3. The terribleness of this death.

1. The suitableness or correspondence that is between sin and death: This suitableness will appear, if we consider the Wisdom, Justice, and Holiness of God.

1. The Wisdom of God, which doth all things according to Weight, Measure and Order, cannot permit the disjunction of these two Things, so closely united together, as sin and punishment; but there will be an appearance of deformity and incongruity, if there be such things as good and evil, bonum & malum morale (as he is unworthy of the name, not only of a Christian, but a man, that denieth it). Again if there be such a thing as pleasure and pain, joy and sorrow (as the sense telleth us) or that which we call bonum & malum natural, natural good, and natural evil: Then 'tis very agreeable to the Wisdom of God, that these things should be rightly placed and sorted, that a moral evil (which is sin) should be punished with a natural evil, which is pain and misery; and moral good, which is Virtue, should end in joy and pleasure ; or in short, that there should be rewards and punishments. God is naturally inclined as the Creator of mankind to mankind to make his Creature good and happy, if nothing hinder him from it, if there be no impediment in the way. From hence we may see how incongruous it is to the Wisdom of God, who permitteth no dissonancy or disproportion in any of his dispensations, to admit a separation of these natural relatives; if there were no other Testimony of this, yet the dispositions of our own hearts would evince it, for there we have some obscure shadows of the properties which are in God; we compassionate a miserable man, who is made so by the iniquity of the times, and we esteem him not deserving his misery. And we are moved with indignation against one, who by evil arts is fortunate and successful, but altogether unworthy of • he happiness which falleth to his share; which is an apparent proof, that men are sensible of an excellent Harmony, and natural order which is between these two things, Virtue and Felicity, Sin and Misery, and to see them so suited doth exceedingly please us: Now this showeth how fitly these two couples are joined, sin and death, Grace and Life.

2. Let us consider the Justice of God, as the Judge of the world, and so must and will do right, Gen. 18.25. Shall not the judge of all the earth do right? It belongeth to his general justice, that it be well with them that do well, and ill with them that do evil. God is readily inclined to provide happiness for man, who is his creature, if there were no sin to stop the course of his bounty; and if sin had not entered into the world, there had been nothing but happiness in the world; but when sin entered into the world, death presently trod upon the heels of it, Rom. 5.12. As by one man sin entered into the world, and death by sin ; so death passed upon all, even for that all have sinned. Now men are of different sorts, some recover out of the common Apostasy, and their cursed estate by sin, and live holily; others wallow in their filthiness still. Therefore it is agreeable to God's general justice to execute vengeance on the one, and to reward the other; at least, the punishment is just, Rom. 2.9▪10. Tribulation and anguish upon every soul of man that doth evil, but glory, honor and peace to everyone that worketh good. So that the Justice of God maketh an inseparable connection between Sin and Death:

3. Let us consider the Purity and Holiness of God, which inclineth him to hate evil and love that which is good; the first we are most concerned to prove, Psal. 5.5. The foolish shall not stand in thy sight, thou hatest all the workers of iniquity. But the other is true also, the upright are his delight, Prov. 11.20. Well then, if God loveth good and hateth evil, he will one way or other express his love and hatred; this he doth by promising life to the good, and threatening death to the evil. Out of all this discourse about the Wisdom, Justice and Holiness of God, we conclude the suitableness of Death to Sin. That the difference between good and evil, is not more naturally known, than it is also evidently known, that the one is rewarded and the other punished. Other cannot be looked for, if we consider the Wisdom of God, which suiteth all things according to their natural order ; therefore sin which is a moral evil, is punished with suffering somewhat that is a natural evil, that is the feeling something that is painful and afflictive to nature; or if we consider the Justice of God, which dealeth differently with men that differ in themselves: And the Holiness of God, who will express his love to the good in making them happy, and his Detestation of the wicked in the misery of their punishment.

2. The certainty of this connection of sin and death was the Second Thing proposed.

1. Reason showeth in part, That there is a state of torment and bliss after this life, or Eternal Life and Death. All men are persuaded there is a God, and very few have doubted whether he be a punisher of the wicked and a rewarder of them that diligently seek after him; now neither the one or the orher is fully accomplished in this world, even in the judgment of those who have no great knowledge of the nature and malignity of sin, or what punishment is competent thereunto. Therefore there must be some time after that of sojourning in the body, when men shall receive their full punishment and reward, since here we see so little of what might be expected at the hand of God. Surely if man be God's Subject, when his work is ended he must look to receive his Wages accordingly as he performed his duty, or fail in it; now our work is not over till this life be ended, then God dealeth with us by way of Recompence, giving us eternal life, or the wages of sin, which is death.

2. Conscience hath a sense of it. Conscience is nothing else but serious and applicative reason; now the Consciences of sinners stand in dread of eternal death, Rom. 1.32. Who knowing the judgment of God, that they which commit such things are worthy of death. This Thought haunts men living and dying; living, Heb. 2.15. And deliver them who through fear of death were all their life time subject to bondage. But chiefly dying, 1 Cor. 15.56. The sting of death is sin. For then men are most serious, and apprehend themselves nearest to danger. Stings of conscience are most quick and sensible then, and a terrible Tempest ariseth in sinners souls when they are to die.

3. Scripture (if we take God's Word for it) is express; the first Threatning, Gen. 2.27. In the day thou eatest thereof thou shalt surely die ; and Rom. 6.23. The wages of sin is death ; and 21. What fruit have you in those things whereof ye are now ashamed? for the end of those things is death. Will you believe this, or venture and put it upon the Trial? Oh! Take heed of sin. The dead are there, and her guests are in the depths of hell, Prov. 9.18. Men are destroyed by their heedlessness and incredulity; in what a woeful case are you, if it prove true? and prove true it will, as sure as God is true.

3. Consider the terribleness of this death. The Life to come, and the Wrath to come, are both eternal; Punishment in one scale holdeth conformity with the reward in the other; as those that escape have an eternal and far more exceeding weight of glory ; so they that still remain under the sentence of death, for sin, are condemned to an eternal abode both in body and soul under torments, Mat. 25.46. These shall go away into everlasting punishment; but the righteous into life eternal. Oh how woeful is their condition whose bodies and souls meet again at the Resurrection (after a long separation) but a sad meeting it will be when both must presently be cast into everlasting fire: if we did only deal with you upon slight and cheap motives, you might refuse to hearken; they are but slight matters that can be hoped or feared from man, whose power of doing good or evil is limited to this life; but it is a dreadful thing to fall into the hands of the living God, Heb. 10.31. The afflictions and sorrows of this life are a part of this death; our miseries here are the fruit of sin, and after them followeth that death which consists in the separation of the soul from the body, called in the book of Job the King of Terrors ; but after that, there is a second death, which is far more terrible, which consists in an eternal separation from the Blessed and Glorious Presence of the Lord. In all Creatures that have sense, death is accompanied with some pain ; but this is a perpetual living to deadly pain and torment, from which there is no release; there is no change of estate in the other world after our trial is over, and things of faith become mere matter of sense; the gulf is then fixed, there is no passage from torments to joys, Luk. 16.26. Things to come would not considerably counterbalance things present, if there were not eternity in the case; therefore this death is the more terrible, that men might abhor the pleasures of sin. Well then, this is the condition of all men, once to be under sin, and under the sentence of this death, which is a woeful bondage.

2. Our liberty must answer the bondage. To be redeemed from wrath, is a great Mercy; so it is also to be redeemed from sin; these are the branches, Christ delivered us from wrath to come, 2 Thes. 1.10. He hath redeemed us also from all iniquity, Tit. 2.14. The first part of freedom from the power of sin, is spoken of, Rom. 6.18. Being then made free from sin, ye became the servants of righteousness. Man in his natural estate is free from righteousness, v. 10. That is, Righteousness or Grace had no hand and power over him; but in his renewed estate he is free from sin. To be under the dominion of sin, is the greatest slavery; and to be under the dominion of Grace is the greatest liberty and enlargement; they that are free from righteousness, have no inclinations or impressions of heart to that which is good, no fear to offend, no care to please God; are not brought under the awe and power of Religion; on the other side, then are we free from sin, when we resist our lusts so as to overcome them, and have a strong inclination and bent of heart to please God in all things, and accordingly make it our business, trade, and course of Life, Luk. 1.75. That being delivered from the hands of our enemies, we might serve him without fear, in holiness and righteousness before him all the days of our life. The other part of the Liberty is when we are freed from the sentence of death, passed upon us by the law, and acquitted and discharged from the guilt of sin, and being justified by faith are made heirs according to the hope of eternal life, Tit. 3.7. That I will not speak of now, because before in the first Verse.

I now proceed to open unto you the last Thing at first propounded; which was,

3. The manner of getting our liberty. There are three words in the Text, Law, Spirit, and Christ Jesus. Let us begin with the last. Christ procureth this liberty for us by the merit of his death and intercession. The Law or Gospel offereth this liberty to us, and the Spirit first applieth it and sealeth it to the Conscience.

1. Christ procureth and purchaseth this liberty for us, both from the damning power of the Law, and the slavery of corruption. We were Captives, shut up under Sin and Death, and he paid our ransom, and so obtained for us remission of sins, and the sanctification of the spirit ; remission of Sins, Eph. 1.7. In whom we have redemption by his blood, the remission of sins. That's one part of our recovery, highly necessary for guilty Creatures; how else can we stand before the Tribunal of God, or look him in the face with any confidence? but his redemption did not only reach this, but the sanctification of the spirit also : Therefore 'tis said, 1 Pet. 1.18. Ye are not redeemed with corruptible things, but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him, and none can share with him in this honor; 'tis his merit that is at the bottom of the Covenant, and procured for us both the favor and image of God, that we might love him, and be beloved by him.

2. There is a Law or New Covenant, which offereth this grace to us. The law of nature concludeth men under Sin, and pronounceth Death upon them. Christ hath set up a new remedial Law of Grace, by which we are called to submit to Christ, and thankfully to accept of his merciful preparations, even the great benefits of pardon and life : The Gospel or New Covenant doth its part. First, There is Grace published or offered to us. Luke 4.18. The Spirit of the Lord is upon me, for he hath anointed me to preach deliverance to the captives. 'It is not enough that our ransom be paid, but the offer must be made; or else how shall it be laid hold upon by faith, and received with thankfulness, and with a due sense of the benefit? Now the Gospel showeth, liberty may be had upon sweet, and commodious, and easy terms.

2. The terms are stated in the Covenant ; That we give up ourselves to the Lord by Christ, and be governed and ruled by the conduct of his Word and Spirit: Gal. 3.2. Received ye the spirit by the works of the law, or the hearing of faith? And 2 Tim. 2.25, 26. In meekness instructing those that oppose themselves, if peradventure God will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. The Covenant is not left to our humors and fancies, to model and bring it down to our liking; no, nor are only the benefits offered, but terms stated: Isa. 56.4. That choose the things that please me, and take hold of my covenant. When he hath stated his terms, 'tis too late for man to interpose his Vote, or to imagine to bring down Christianity to a lower rate; for we must not new model it, but take hold of it as God hath left it: Be in Christ, and walk after his Spirit.

3. This liberty is assured and established by the Covenant ; the Conscience of sin, and the fears of condemnation, are not easily done away; and we are so wedded to our lusts, that the power of reigning sin is not easily broken; therefore we had need of a sure firm Covenant to ratify these Privileges to us, because our fears are justified by a former Law, made by God himself; therefore God would not deal with us by naked Promise, but put his Grace into a Covenant-form, that we may have as good to show for our Salvation, as we had for our Condemnation; yea, and more: And God hath added his Oath, That the consolation of the heirs of promise might be more strong, Heb. 6.18. And it being a latter grant, former transactions cannot disannul it; so that the Covenant doth its part also to free be • ievers from the power of Sin, and the fears of Condemnation.

4. The Spirit applieth this grace both as to the effects and the sense ; as to the effects, he applieth it in effectual calling ; as this quickening spirit doth regenerate us, and convert us to God, and break the power and tyranny of Sin, the wages whereof is Death; the Gospel is the means, but the blessing is from the Spirit; John 8.32. Ye shall know the truth, and the truth shall make you free ; that is, ye shall know it savingly, so as to feel the power and efficacy of it: To be set free to know, love, serve, and delight in God, is that liberty that we have by the free Spirit, Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit.

2. The spirit sealeth it as to the sense, when we come to discern our freedom by the effects of it in our own souls, Eph. 1.13. After ye believed, ye were sealed with that holy spirit of promise ; And in the fruit of Christ's purchase, Gal. 4.4, 5, 6. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba, Father. The Spirits seal, is God's impress upon our Souls; left there, not to make us known to God (for he knoweth who are his, from all eternity), but for the increase of our joy and comfort ; not by guess, but some kind of certainty ; 1 John 4.13. Hereby we know that we dwell in God, and God dwelleth in us by his spirit that he hath given us ; by the Spirit dwelling and working in us, we know our interest; this is not so absolutely necessary as the former to our safety, but very comfortable: There is a Spirit that attendeth the Law; reviving fears in men, and a sense of God's Wrath; and there is a Spirit attending the Gospel, inclining us to come to God as a Father, Rom. 8.15. The one is called the spirit of bondage, the other the spirit of Adoption. Now, because the law is so natural to us, we the more need this liberty.

Use 1. Since there is a Liberty by Christ, and that wrought in us by the Spirit, but dispensed by the Gospel; let us seek it in this way.

Therefore, consider,

1. Your need, since every man is under the power of Sin naturally, and so under a sentence of condemnation to Death; if you be not sensible of the evil and burden of Sin, yet surely you should flee from wrath to come ! Is that a slight matter to you? our first and quickest sense is of wrath; when our hearts are made more tender, we feel the burden of sin; fear worketh before shame and sorrow : Therefore surely he that considereth his deep necessity, should cry our, Oh wretched man that I am, who shall deliver me from this body of death ? Rom. 7.24.

2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus. Surely the Blood of Jesus can purge your consciences from dead works, that you may serve the living God, Heb. 9.14. There is a Covenant, all the promises of which in Christ are, Yea and Amen, 2 Cor. 1.23. The Covenant of night and day may sooner be dissolved, than this Covenant broken or repealed. There is the Spirit also, who can subdue your strongest lusts, and is ready to help you to mortify the deeds of the body, and to reclaim you from your vain pleasures.

3. How comfortable it will be for you when once this work is in progress, and you begin to pass from Death to Life; every step will be sweet to you; and as you grow in grace, you do apace advance to Heaven, Prov. 3.17. All her ways are pleasantness, and all her paths are peace.

2 Use. Let us examine whether we have received this regenerating grace, to free us from the reign of sin. Some are free in show, but others are free indeed, John 8.36. Some have the outward badges of Liberty, are Christians in name, receive Sacraments, and enjoy the Ordinances, but not the grace in and by the Ordinances. You may know the state of your service by the course of your life; are you as ready to do anything for God, as before for sin? Rom. 6.18.

3 d Use. If we be free, let us not return to our old slavery again, Gal. 5.1. Stand fast in the liberty wherein Christ hath made you free, and be not entangled again in the yoke of bondage. Especially that chief part of freedom from the dominion of sin. Rom. 6.12. Let not sin reign in your mortal bodies, that ye should obey it in the lusts thereof. And the 14 verse; For sin shall not have dominion over you, for ye are not under the law, but under grace.

SERMON IV.

H ERE the Apostle explaineth himself, and showeth how the law of the spirit of life in Christ Jesus, doth make us free from the law of sin and death.

In the words observe three things.

1. The deep necessity of mankind ; For what the law could not do, in that it was weak through the Flesh.

2. The means of our deliverance ; or God's merciful provision for our relief. The means are two;

• First, Christ's incarnation.
• Secondly, His Passion.

1. His incarnation, in these Words; and God sending his own Son in the likeness of sinful flesh.

2. His Passion, and for sin, or by a Sacrifice for Sin.

3. The end or benefit accruing to us thereby, Condemned Sinint he Flesh.

Doct. from the whole, That when man could by no means be freed from Sin and Death, God sent his Son to be a sacrifice for sin, that our liberty might be fully accomplished. The Apostles method is best, I shall therefore follow that.

1. The deep necessity of mankind is argued and made out by this reason, That it was impossible for the Law to do away Sin, and justify man before God; so he saith, For what the law could not do, in that it was weak through the flesh. That is, through the corruption of our natures, we being Sinners, and unable to perform the Duty of the Law. To understand the force of this reason, take these considerations.

1. That it was necessary, in respect of God's purpose and decree, that we should be freed from Sin and Death. For God would not have mankind utterly to perish, having chosen some to Salvation and Repentance, and so leaving others without excuse; therefore the strict Judgment of the Law is debated upon this Argument, Psal. 143.2. Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified. And again, Psal. 130.3. If thou, Lord, shouldst mark iniquity, Lord who shall stand? According to the first Covenant, none can escape Condemnation; now, this consisted not with the purposes of the Lord's Grace, who would not lose the whole Creation of mankind. God hath shown himself placable and merciful to all men, and hath forbidden despair, and continued many forfeited mercies; and did not presently upon Sinning, put us in our everlasting estate, as he did the fallen Angels, but rather is upon a Treaty with us.

2. God resolving to restore and recover some of mankind, it must be by the old way of the Law, or by some other course. The old way of the Law claimeth the first respect and precedence of consideration; for, take away Christ and the Gospel, nothing more divine and perfect was given to man than the Law; this was first intended by God for that end, as the Scriptures everywhere witness; and God will not depart from his own institutions, without evident necessity; for he doth nothing in vain, or without necessary cause and reason, Gal. 3.21. If there had been a law given which could have given life, verily righteousness had been by the Law. God would have gone no further than his first transaction with man. Again, 'tis said, Gal. 2.21. If righteousness had been by the Law, then Christ is dead in vain. If there had been any other way possible in Heaven, or in earth▪ than the death of Christ, by which the salvation of lost sinners could have been brought about, Christ would not have died; no, our disease was desperate as to any other way of cure, before this great Physician took our case in hand. Christ is of no use till our wound be found incurable, and all other help in vain.

3. The Law coming first into consideration, as our remedy; its impossibility to justify and give life, needs to be sufficiently demonstrated ; for till we are dead to the law, we shall but carelessly seek after the Grace of God in Jes • s Christ; therefore doth the Scripture travel so much in this point, and showeth us, we must not only be dead to sin and dead to the world, but dead to the law, before we can live unto God, Gal. 2.19. I through the law am dead to the law, that I may live unto God : and again, Rom. 7.4. Ye are become dead to the law, by the body of Christ, that ye may be married to another, even to him that was raised from the dead, that ye may bring forth fruit to God. These two places show the means how we become dead to the law, partly through the law requiring a righteousness so exact and full, in order to life, as the corrupt estate of man cannot afford; partly, by the body of Christ introducing a better hope, that is, his crucified body, which is the foundation of the new Covenant ; besides Paul argueth this, that the law doth only discover sin, but cannot abolish it, but doth increase it rather; it bindeth over to death, and therefore cannot free from death ; and so to fallen man, 'tis a law of sin and death ; and then answereth the Objections that might be brought against this; Is therefore the law sin? God forbid, Rom. 7.7. and verse 10. The commandment which was ordained to life, I found to be unto death, and so was a law of death, and working wrath, and all not because of any defect in God's institution, but the weakness of our flesh ; that is, the corruption of our nature, nature (being depraved) cannot fulfil it, or yield perfect obedience to it. Once more 'tis said, Acts 10.39. By him all that believe are justified by the law of Moses. The Law of Moses was either the ceremonial law ; All the oblations and Sacrifices, the washings and the offerings then required, could not take away sin, for they were but shadows and figures of what was to come, Heb. 9.9. They were figures which could not make him that did the service perfect, as appertaining to the conscience ; and again, Heb. 10.1, 4. They were shadows of good things to come, and it was not possible that the blood of bulls and goats should take away sins. They might obtain some temporal blessings, or remove some temporal judgments, as they obeyed God in them; but did little as to the ease of the soul, as it was conscious of sin, or under fears of the eternal punishment ; they that looked beyond them, to the Messiah, to come with an humble and penitent heart, might have their consciences cleansed from dead works. Every effect must have a cause sufficient to produce it; The blood of bulls and goats was no such cause, had no such virtue, the effect was far above it, there was a more precious blood signified, and shadowed out thereby, that could do it indeed. Or secondly, the moral law given by Moses ; partly, because we cannot keep it of ourselves, and the best works that the regenerate perform, are so imperfect and mixed with so many infirmities and defects, that they stand in need of pardon, Jam. 3.2. In many things we offend all of us. Our righteousnesses are as filthy rags, Isa. 64.6. and partly, because they cannot fatisfie for the least sin, whereby the Infinite Majesty of God is provoked: This is only spoken to show why the Scriptures do so often speak of the weakness of the Law, and how impossible it is the Law should give us life, that we may wholly be driven to Christ.

4. The utter impotency of the Law to produce this effect, may be known by these two Things, which are necessary to salvation, Justification and Sanctification. The Law can give neither of these.

1. It cannot give us Justification unto life; the Law promiseth no good to sinners, but only to those that keep and observe it; he that doth them, shall live in them. Do and live, sin, and die, this is the voice of the law, that was a way whereby an innocent person might be saved, but not how a sinner might be saved. The Law considered us as innocent, and required us to continue so. Cursed is everyone that continueth not in all the words of the law to do them, Gal. 3.20. But alas, all we have broken with God, Rom. 3.23. We have all sinned, and are come short of the glory of God. The Gospel considereth us in this sinful estate, and therefore it promiseth remission, and requireth repentance; both the privilege and the duty concern our recovery to God. Secondly, If the law could be fulfilled for the future, past sins would take away all hope of reward by the law; for the paying of new debts would not quit old scores; what satisfaction shall be given for those Transgressions? let me express it thus, the paying of what we owe, will not make amends for what we have stolen; we have robbed God of his Glory, and Honor, though for the future we should be obedient to him, yet who shall restore that we have taken away? Or satisfy for the wrong done to God's Justice? Thirdly, The law had no power of taking away of sin, but only of punishing of sin, as it threatened death to the sinner; but how we should escape this death, it told us not; being all shut up under sin, we are shut up under wrath, and there is no escape but by Jesus Christ.

2. It cannot give us sanctification : It calleth for duty, and puts in mind of it, but giveth no strength to perform it, for being corrupted within, we are little wrought upon by a law without, to which our hearts stand in such enmity and contrariety; but let me prove it by two Arguments.

1. They that did not keep themselves in innocence, cannot recover their integrity now 'tis lost. 'It is easier to preserve life, than to restore it when once dead; any fool may open the Flood▪gates, but when once the waters are broken in, who can recall them? Job 14.4. Who can bring a clean thing out of an unclean? not one ; that is, who can purify his heart when 'tis once defiled with sin? This is an evil not to be remedied by instruction, but inclination.

2. Suppose they could recover themselves, they would soon lose it again : As Adam gave out at the first assault, so we would be every moment breaking with God; the sure estate, and the everlasting Covenant is provided for us by Christ, and our condition by Grace is more stable. God by Christ hath engaged his faithfulness, to give us necessary and effectual grace to preserve the new life, 1 Cor. 1.9. God is faithful, by whom ye were called. Austin compareth the state of Job and Adam; Job was more happy in his misery than Adam in innocence; he was victorious on the Dunghil, when the other was defeated on the Throne; he received no evil counsel from his wife, when the first Woman seduced Adam ; he by grace despised the assaults of Satan, when the other suffered himself to be worsted at the first temptation ; he preserved his righteousness in the midst of his sorrows, when the other lost his innocence in paradise : So much better is it to stand by the Grace of Christ, than our own free will; the broken vessel being cemented again, is strongest in the crack.

Well then, you see that our misery is such, that God only can help us by some new treaty of relief, and therefore let us see what God hath done for us.

Secondly, The means of our deliverance, they are two, his Incarnation and Passion.

1. His Incarnation, He sent his Son in the likeness of sinful flesh ; let me first open the words; Secondly show what benefit we have thereby.

1. Christ's coming in the likeness of sinful flesh, implieth that it was the nature of sinful men; that he had a true human nature as other men have, but not a sinful nature; in some places 'tis said he was made in the likeness of men, Phil. 2.7. and Heb. 2.17. Wherefore in all things it behooved him to be made like unto his brethren ; in other places sin is excepted; tempted in all points like us, (except sin) Heb. 4.15. and Heb. 7.26. He assumed the true, and real nature of man, with all the same essential properties, which other men have, only sin is exepted, that infection was stopped by his supernatural Conception, through the power of the Holy Ghost ; in short, he came not in sinful flesh, but in the likeness of sinful flesh ; he took not our nature as in innocence, but when our blood was tainted, and we were rebels to God.

2. He took not the human nature as it shall be in glory, fully without sin. (There will a time come, when the human nature shall be perfectly glorified) But Christ took our nature as it was clothed with all natural, sinless infirmities, even such as are in us. The punishment of sin as he assumed a mortal body ; and death to us is the fruit of sin, Rom. 6.23▪ and 5.12. he was hungry, weary, pained, as we are.

3. He was counted a sinner, condemned as a sinner, exposed to many Afflictions, such as sinners endure; yea, bore the punishment of our sin. The Jews accused him of Sedition and Blasphemy, two of the highest crimes against either Table; the standers by looked on him as one stricken and smitten of God, Isa. 53.4. Yea, God made him to be sin, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him, and Heb. 9.28. So Christ was once offered to bear the sins of many. Let us next consider.

2. What benefit have we thereby, Because Christ's flesh is meat indeed, to feed hungry souls. I shall a little insist upon that, it being so useful to us when we are Sacramentally to eat the flesh, and drink the blood of the Son of God.

1. He came in our flesh, that thereby he might be under the law which was given to the whole race of mankind, Gal. 4.4. made of a woman, made under the law. His human nature was a creature, and bound to be in subjection to the Creator ; but then you will say, if Christ obeyed the Law for himself, what merit could there be in his Obedience? Much every way, because he voluntarily put himself into this condition; as a man that was free before, if he remove his dwelling into another Country and Dominion, merely for his friends sake, he is bound to the laws of that Countty, how hard soever they be; and the merit of his love is no way lessened, because he did it voluntarily and for friendships sake. Well then, there is much in this, that Christ who was a Sovereign would become a Subject, and obey the same laws that we are bound to keep, not only to be a pattern and example to us, but by his obedience to recover what by our disobedience was lost, and be a fountain of Grace and Holinese in our nature.

2. That in the same nature he might suffer the penalty and curse of the law, as well as fulfil the duty of it ; and so make satisfaction for our sins, which (as God) he could not do. We read he was made a curse for us, Gal. 3.13. and Phil. 3.8. he was obedient to the death, even the death of the cross. Death was threatened, and a curse denounced against those that obeyed not the Law; and we being guilty of sin, could by no means avoid this death, therefore Christ came in the sinners room to suffer death, and bear the curse for us, to free us from the law of sin and death ; and by this means the justice of God is eminently demonstrated, the Lawgiver vindicated, and the breach that was made in the frame of Government repaired, and God manifested to be holy, and a hater of sin, and yet the sinner saved from destruction.

3. That he might cross and counterwork Satan's design ; which was double; first to dishonor God by a false representation ; as if he were envious of man's happiness, Gen. 3.5. God doth know, that in the day ye eat thereof your eyes shall be open, and ye shall be as God's, knowing good and evil. That is, sufficient to themselves without his direction. Satan's aim was to weaken the esteem of God's goodness in our hearts; now when Christ will take flesh, and dwell among us, and do whatsoever is necessary for our restauration and recovery, His goodness is wondrfully magnified, and he is represented as amiable to man, not envying our knowledge and happiness, but promoting it at the dearest rates. That God should be made man, and die for sinners, it is the highest demonstration of his goodness that can be given us! 1 John 4.9. In this was the love of God manifested towards us, that God sent his only begotten Son into the world, that we might live by him. What greater proof can we have that God is not envious, but loving, yea love its self? Secondly, Satan's other design was to depress the nature of man, who in innocence stood so near unto God, that falling off from our duty we might fall also from that firmament of glory, wherein God at our Creation had placed us, and upon the breach there might be a great distance between us and God. Now that the human nature so depressed and abased by the malicious suggestion of the Devil, should be so elevated and advanced, and set far above the Angelical Nature, and admitted to dwell with God in a personal Union: Oh! how is the design of the Devil defeated? The great intent of this Mystery, God manifested in the flesh, was to make way for a nearness between God and us, Christ condescended to be nigh to us by taking the human nature into the unity of his Person, that we might be nigh unto God, not only draw nigh unto him now in the Evangelical Estate, but be everlastingly nigh unto him in heavenly Glory. When we first enter into the Gospel-state, we that were afar off, are said to be made nigh in Christ, Eph. 2.13. but this is but a preparation for a closer Communion, Conjunction, and nearness to God, when we shall be ever with the Lord, 1 Thes. 4.17.

4. To give us a pledge of the tenderness of his love and compassion towards us. For he that is our kinsman, bone of our bone, and flesh of our flesh, will he be strange to his own flesh? Especially, since he is not so by necessity of nature, but by voluntary choice and assumption: we could not have such confident and familiar discourse with one who is of another and different nature from us; nor put our suits into his hands with such trust and assurance: 'tis a motive to man, Thou shalt not hide thyself from thine own flesh, Isa. 58.7. A beggar is our own flesh; men in pride and disdain will not own it, & shut up their bowels against them; but Christ had our nature in perfection; this made Laban (though otherwise a churlish man) kind to Jacob, Gen. 29.14. Surely thou art bone of my bone, and flesh of my flesh : But this is not all, Christ assumed human nature, that he might experiment infirmities in his own person, and his heart be more tendered towards us Heb. 2.17, 18. In all things it behooved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people; for in that he himself hath suffered being tempted, he is able to succor them that are tempted. We have more assurance that he will pity us who is not a stranger to our blood, and hath had trial of our nature, and our miseries and temptations; he knoweth the heart of an afflicted, tempted man, and will mind our business as his own.

5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us.

1. His own holy nature is a pledge of the work of Grace, and the sanctification of the spirit whereby we are fitted and prepared for God; for the same holy spirit that could sanctify the substance that was taken from the Virgin, so that that holy thing that was born of her might be called the Son of God; he can also sanctify and cleanse our corrupt hearts; the pollution of our natures is so ingrained, that we are troubled to think how it can be wrought off, and these foul hearts of ours made clean; but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors, can purify our persons and heal our natures, how polluted soever they be, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of God. So many Generations as there are reckoned up in the Story of Christ's nativity, Mat. 1. Abraham begat Isaac, and Isaac begat Jacob, &c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another; and though it still run in the blood, yet when Christ was born of the Virgin, he sanctified the substance taken from her, there the infection was stopped, he was born an holy Thing, Luk. 1.35. and Heb. 7.20. Who is holy, harmless, undefiled, separate from sinners.

2. His Life was a pattern of our Obedience ; for he gave us an example, that we should follow his steps, and walk as he walked ; he submitted to all manner of duties both to God and men, Luke 2.49. Wist ye not that I should be about my fathers business? There was his duty to his Heavenly Father ; and for his natural and reputed Parents, Luke 2.51. He went down and was subject to them ; and still he went about doing good, Acts 10 38. This was the business of his Life; Obedience Christ would commend to us, for he never intended to rob God of a Creature, and a subject, when he made man a Christian; therefore he in our nature having the same interests of flesh and blood, the same passions and affections, would teach us to obey God at the dearest rates.

3. In the same nature that was foiled, he would teach us also to conquer Satan. He conquered him, hand to hand, in personal conflict, repelling his temptations by Scripture, as we should do, Mat. 4.10. So he conquered him as a tempter; there is another conquest of him as a tormentor, as one that hath the power of death, so he conquered him by his death on the Cross, and so his human nature was necessary to that also, Heb. 2.14. Forasmuch as the children are partakers of flesh and blood, he also took part of the same, that he might destroy him that had the power of death, that is, the Devil. Christ would stoop to the greatest indignities, to free us from this enemy, and to put mankind again into a condition of safety and happiness.

4. That he might take possession of Heaven for us in our nature, John 14.2, 3. I go to prepare a place for you, I will come again, and receive you to myself. The Devils design was to depress our nature, but Christ came to exalt it; Satan endeavored to make us lose Paradise, but Christ came to give us Heaven; and to assure us of the reality of the gift, he did himself in our nature rise from the dead, and entered into that glory he spake of, to give us, who are strangely haunted with doubts about the other world, a visible demonstration that the Glory of the World to come it no fancy; he is entered into it, and hath carried our nature thither, that in time, if we regard his offers, and his promises, ourselves may be translated thither also.

5. After he had been a sacrifice for sin, and conquered death by his Resurrection: He hath triumphed over the Devil, and led captivity captive, and gave gifts unto men, in the very act of his ascension into heaven, Eph. 4.8. To teach us, that if we in the same nature continue the conflict, and be faithful unto the death, we shall triumph also, and the God of peace shall tread Satan under our feet shortly, Rom. 16.20. These Things occur to me for the present as the fruits and benefits of Christ's Incarnation ; but the chief reason why 'tis brought here, is, That God might condemn sin in the flesh, show the great example of his wrath against it, by the sorrows and sufferings of Christ.

2. By his Passion this is intimated in the terms, for Sin, or by a Sin-offering, as we have it in the margent; and is confirmed in other Scriptures, as Heb. 10.6. In burnt-offerings and sacrifices for sin thou hadst no pleasure. In the Original 'tis only 〈 in non-Latin alphabet 〉 in burnt-offerings, and for sin, thou hadst no Pleasure; therefore in the Translation we put the word (sacrifices) in another sort of letter, as being supplied, so Isa. 53.10. When he shall make his soul sin, that is, (as we well render it) an offering for sin, so 2 Cor 5.21. Christ was made sin for us ; that is, a sacrifice for sin; so here by sin he condemned sin in the flesh ; that is, by a propitiatory sacrifice : All things that were in the sin-offering, agree to Christ's Death; for instance, First Sin was the meritorious cause why the beast was slain : the beasts obeyed the law of their creation, but man had sinned against God, Lev. 5.6. He shall bring his trespass offering unto the Lord, for his sin which he hath sinned, and the Priest shall make atonement for him concerning his sin. Here was no other reason the beast an innocent creature should die; so Christ died for our offenses, Rom. 4.25. Not his own, he had no sins of his own to expiate; therefore while the Sacrifice was yet alive, the man was to lay his hand on the head of the Sacrifice, confessing his sins, Lev. 16.21. and putting them on the Sacrifice. Secondly, the sacrifices were substituted into the place of the offender, and the beasts died for him; so did Christ die, not only in bonum nostrum, for our good; but loco & vice omnium nostri, in our stead and room, Isa. 53.4. surely he hath born our griefs, and carried our sorrows; he was wounded for our transgression. Thirdly, The offerings offered to God in our stead, were consumed and destroyed. If things of life, killed or slain; other things were either burnt, as frankincense, or spilled and poured out, as wine. There was a destruction of the thing offered to God for sin in man's stead; so Christ was to die, or to shed his blood to put away sin, by the sacrifice of himself, Heb. 9.26. He appeared to put away sin by the sacrifice of himself. All the Offerings typified Christ, but more strictly the sacrifices, which were of living beasts, some whereof were killed, slayed, burnt, some roasted and fried on coals; some seethed in pots, all which were shadows of what Christ endured, who is the only true propitiatory sacrifice, wherein provoked Justice rests satisfied.

4. The effects of the sacrifices, all either respect God, or sin, or the sinner. God was pacified or propitiated, the sin expiated, the sinner reconciled, that is to say justified, sanctified.

1. God was pacified, propitiated or satisfied, the law being obeyed which he had instituted for the doing away of sin; not satisfied or propitiated as to the eternal punishment, by the mere sacrifice; but so far as to prevent many temporal Judgments, which otherwise would fall upon them, for the neglect of God's Ordinances; but the true propitiation is Christ, 1 John 2.2. Who gave himself to be a propitiation for our sins. Propitiation implieth God's being satisfied, pacified, appeased to us, so as to become merciful to us. Secondly, The sin for which the sacrifice was offered, was purged, expiated, as to the legal guilt ; there was no more fault to be charged on them as to the remedy which that Law prescribed; but the true purgation of the conscience from dead works, belongeth only to the Son of God, Heb. 9.14. Thirdly, The effect on the sinner himself, was, the sinner coming with his sin offering, according to God's institution, was pardoned, or justified, so far as to quit him from temporal punishment, both before God and man. The Magistrate could not cut him off, he having done what the law required for his sin or trespass; nor would God, he having submitted to his ordinance; yea, he was sanctified, so far as to be capable of legal worship, Heb. 9.13. for if the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh, &c. but now as to Christ, the sinner is justified by the free and full remission of all his sins, Matth. 26.28. For this is my blood of the new testament which is shed for many for the remission of sins, and sanctified with an internal and real holiness, Heb. 10.10. We are sanctified by the offering of Jesus Christ, once for all ; perfectly justified, and perfectly sanctified. Heb. 10.14. By one offering he hath perfected forever them that are sanctified: That is, with a perfection opposite to the legal institution, not with a perfection opposite to the heavenly estate, that cometh afterwards. The ordinances of the legal covenant did what belonged to them; but as to the removing of the internal guilt, and eternal punishment, they were not perfect without looking to Christ.

3. I come to the end and benefit. When God sent his own Son, surely he designed some great thing thereby; what was his end and design? He condemned sin in the flesh. Two things must be explained, first, what is meant by condemning of sin. Secondly, what is meant by these words ( in the flesh. )

1. What is meant by condemning of sin. To condemn is to destroy it, because execution ordinarily followeth the sentence. Therefore the sentence is put for the execution; and the word condemn is used for weighty Reasons. The Gospel is speaking of Justification, or our not being cendemned. Christ condemned that which would have condemned us, by bearing the punishment of it in his own Person; sin had conquered the world, or subjected man to condemnation, therefore Christ came to condemn sin, that is, to destroy it. The Question then is, Whether the Apostle doth hereby expound the Mystery of Sanctification or Justification? I answer, both are intended, as they are often in these words which express the great undertaking of the Mediator, which is to take away sin; there is a damning Power, and a reigning power in sin ; now if condemning sin be destroying of sin, or taking away its power by his expiatory Sacrifice, then not only the pardon of sin, but the mortification of the flesh is intended.

2. What is the sense of those Words ( in the flesh )? Is it meant of the flesh of Christ, or our flesh ? Both make a good sense; I prefer the latter: First, he condemned sin in the flesh, or by the crucified body of Christ, exacting from him the punishment due to sin. Secondly, in our flesh, that is sin, which by our flesh rendereth us uncapable of fulfilling the law of God, or obnoxious to his Vengeance; This was destroyed by the death of Christ, Our old man was crucified with him, Rom 6.6. and in conversion the virtue is applied to us, when sin received its Deaths Wound by Virtue of Christ's Death or Sacrifice.

1. VSE is, Information. To show the heinous nature of sin. God hath put a brand upon it, and shown how odious it is to him; nothing short of the Death of Christ, could expiate such a breach between God and his creatures; Christ must die, or no Reconciliation: Christ's Death doth lessen and greaten sin; it greatens the nature of it, to all serious beholders; it lesseneth the damning effect of it to the penitent believer.

2. If Christ came to destroy sin, accursed are they that cherish it. These seek to put their Redeemer to shame, tie the cords the which he came to unloose, 1 John 5.8. Christ came to destroy the works of the Devil.

3. Christ did not abrogate the law, but took away the effects and consequents of Sin committed against the law. The sinner was obnoxious to the Justice of the Lawgiver and Judge; the law could not help him, but the Son of God came to fit us again for our Obedience.

2. VSE is, To exhort us to consider first our misery : how unavoidably our perishing was, had not God found out a remedy for us. In our corrupt estate, we neither could nor would obey the Law, the duty became impossible both as to the tenor of the law, and the temper of our hearts, and then the penalty is intolerable.

2. Our remedy lies in the Incarnation and Passion of the Son of God, that in so entangled a case he could find out a ransom for us. The Goodness of God, that he sent his own Son: The Power of God, that by this means the guilt and power of sin, with all the consequents of it, are dissolved.

3. VSE is, Direction in the Lord's Supper. First, here is the flesh of Christ, which is food for souls, John 6.51. The bread that I shall give is my flesh, which I shall give for the life of the world. In it he hath purchased grace and pardon of sin, which are the foundations of Immortality.

2. The Lord's Supper is a feast on a sacrifice, a commemoration of Christ's sin-offering, or a standing memorial of his Passion; a Table spread for us in the sight of our enemies; how must we be conversant about it, as the Jews about the sacrifices? First, there is required an humble, broken and contrite heart, confessing our sins, Psal. 46.17. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, thou wilt not despise. Secondly, sensible, thankful, and comfortable, owning of God's love in Christ. When they had eaten the Passover, they were to rejoice before the Lord, Deut. 16.11. So should we after this feast prepared by God to feed and nourish our souls to eternal life.

SERMON V.

H ERE is the second end of our deliverance by Christ, That we might have Grace to keep the Law of God. The first was; That sin might be condemned in the flesh.

In the words we have,

• 1. A Benefit.
• 2. The persons that receive it.

First, the Benefit, That the righteousness of the Law might be fulfilled in us. How is this to be understood? of Justification, or Sanctification? They that expound it in the former way, make this the sense, That Christ's active Obedience, or fulfilling the Law, might be imputed, and reckoned to us, as if done by us: But I cannot like this Interpretation. First, because 'tis contrary to the Apostle's scope, who speaketh not of Christ's active obedience, but the fruits of his Death, or his being made a 〈◊〉 -Offering for us: Secondly, the words will not bear it ; For the Apostle doth not say, that the righteousness of the Law might be fulfilled for us, but fulfilled in us. Thirdly, the Doctrine its self is not 〈◊〉 , unless rightly interpreted: For though God, upon the account of Christ's passive obedience, and satisfaction, doth forgive our sins; and his active obedience, as well as his passive, is the meritorious cause of our Justification, as being a part of his Humiliation ; yet that cannot be said to be fulfilled in us, which was done by Christ; for God cannot be mistaken, and reckon us to fulfil the Law, which we have not; and will not lie, and say we did it, when we did it not: 'It is enough to say, Christ obeyed, and suffered for our sakes, so as we might have the fruit and benefit of it. Fourthly, the Consequent is pernicious, to say the Law is fulfilled in us, as obeyed by Christ; for then we needed not to fulfil it ourselves ; 'tis done to our hands already, and needeth only to be imputed to us by Faith ; but Christ, who suffered, that we might not suffer ; yet did not obey, that we might not obey ; but his Obedience being part of his Humiliation, is an Ingredient into his satisfaction for our sins. Christ fulfilled all righteousness, and suffered, that our imperfection of obedience, might not be our ruin.

2. It must be meant then of Sanctification; That by the merit of Christ's Death we are freed not only from the Guilt, but Tyranny of sin ; that we might obtain Grace to obey the Law, or live holily ; which will appear by the answering of Two Questions.

• 1. What is meant by 〈 in non-Latin alphabet 〉 , or the righteousness of the Law? I answer, the Duty which the Law requireth, or anything which God seeth fit to command his people. The Law is holy, just and good, and certainly was not given in vain, but to be a Rule to Believers in Christ.
• 2. How is it fulfilled in us? For there is the difficulty that pincheth: Can we fulfil the righteousness of the Law?

The Law may be said to be fulfilled Two ways,

• 1. Legally, as a Covenant of Works.
• 2. Evangelically, as the Rule of Obedience.

1. Legally: No man that was once a sinner, and is still a sinner, can possibly fulfil the Law; for he cannot be a sinner, and no sinner, at the same time; nor fulfil the Law to a tittle: He that hath broken with God, cannot continue to be innocent; and he that hath flesh and spirit in him, cannot be absolutely perfect: That was determined before, ver. 3. what the law could not do, in that it was weak through the flesh: and this is directly opposed to that.

2. Evangelically: And so the Law can, and may be kept, or fulfilled sincerely, though not perfectly. The prevalency of the better part constituteth our sincerity. Justified Souls have flesh and spirit, but they walk after the spirit. The mixture of infirmities showeth it is not done perfectly; for the corrupt Principle hath some influence, yet not a prevailing influence ; and God counteth that as done, which is sincerely done, Rom. 13.8. He that loveth another, hath fulfilled the law: And Gal. 6.2. and so fulfilling the law of Christ: And Gal. 5.14. For all the law is fulfilled in one word, Thou shalt love thy neighbor as thyself. So the Apostle supposeth the Gentiles might in a Gospel-manner fulfil the Law, Rom. 2.27. And shall not uncircumcision, which is by nature, if it fulfil the law, judge thee, who by the letter, and circumcision, doest transgress the law? So that in our measure, we do fulfil the Law, by the Grace of Christ: not perfectly ; for he supposeth them to have flesh, or sin in them; but sincerely, as they obey the inclinations of the better part: Walk not after the flesh, but after the spirit.

Doct. That Christ was made a Sin Offering for us, that the righteousness of the Law might be fulfilled in us. I shall prove it by these Considerations:

1. That Christ came, not only to redeem us from wrath, but also to renew and heal our Natures.

2. That our Natures being renewed and healed, we are to walk in newness of life, according to the directions of the Law of God.

1. That Christ came not only to redeem us from wrath, but to renew and sanctify us. I prove it,

1. From the con • taunt drift and tenor of the Scriptures. From his Nature and Office, Mat. 1.21. He sh • ll be called Jesus, for he shall save his people from their sins. Denominatio est a potioribus. From his chief work, which is to save his people from the guilt and power of sin. Guilt inferreth damnation, which is the evil after sin: but he hath his Name from saving us from the evil of sin its self; For the great promise made to Abraham, was in that, Gen. 12.3. In thy seed shall all the nations of the earth be blessed: That is, in Christ: But how blessed? That is expounded, Acts 3.25, 26. Ye are children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his Son Jesus Christ, hath sent him to bless you, in turning away everyone of you from his iniquities. Observe there, what is the Mediator's Blessing, To turn away his people from sin. Man fallen, was both unholy, and guilty, liable to the wrath of God, and dead in trespasses and sins ; and Christ came to free us from both. We cannot be sufficiently thankful for our freedom from wrath, but we must first mind our freedom from sin. So when Christ is promised to the Jews, Rom. 11.26. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob: There is his principal work. So from the end, why he actually came, and was exhibited to the World, Acts 5.31. Him hath God exalted to give repentance and remission of sins. Repentance is nothing but a serious purpose of returning to God, and to that obedience we owe to God, 1 John 3.5. And we know he was manifested to take away our sins, and in him is no sin. To conform us to the Law of God, by his own blessed pattern and example. Again, Titus 2.14. who hath redeemed us from all iniquity: And this was the intent of his Death, Eph. 5.26. It were endless to bring all that might be said upon this Argument.

2. I prove it by Reasons taken from the Scripture. It must needs be so,

1. Because the Plaister else would not be as broad as the Sore ; nor our reparation by Christ, be correspondent to our loss by Adam: We lost not only the Favor of God, but the Image of God: and therefore till the Image of God be restored in us, we do not return to our first estate, nor are we fully recovered. The evil Nature propagated from him, is the cause of the misery and disorder of Mankind. Guilt is but the Consequent of sin. Now is he a good Physician that only taketh away the Pain, and leaveth the great Disease uncured? Certainly we cannot recover God's favor, till we recover his Image: A sinful Creature, till he be changed, cannot be acceptable to God, neither live in communion with him for the present, nor enjoy him hereafter. We cannot enjoy communion with him now, 1 John 1.5, 6, 7. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another. Will the Lord take us into his bosom while we are in our sins? The New Nature giveth us some knowledge of the Nature of God. Can a New Creature delight in the wicked? 2 Pet. 2.8. Lot 's righteous soul was vexed from day today. You cannot imagine so, without a reproach to the Divine Nature; nor can we be admitted into his blessed presence hereafter, Heb. 12.14. Without holiness no man shall see the Lord. The ungodly, and the unsanctified, are banished out of his presence. Christ came not to make a change in God; to make him less holy, or represent him as less hating of sin. Otherwise,

2. Christ▪s undertaking would not answer the trouble of a true penitent, nor remove our sorest burden. A sensible and compunctionate sinner, is troubled not only with the guilt of sin, but the power of sin: There is the root and bottom of his trouble: His language is, Hosea 14.2. Take away all iniquity, and receive us graciously. Pharaoh could say, Take away this Plague; but an awakened, penitent, broken-hearted sinner will say, Take away this naughty heart: Therefore the Promises are suited to this double distress, 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins. Micah 7.18, 19. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He will return again, and have compassion upon us: he will subdue our iniquities, and thou wilt cast all our sins into the depths of the sea. They do not only desire pardon and release from punishment, but Grace to break the power of sin; as a man that hath his Leg broken, desireth not only ease of the pain, but to have it well set again: Therefore to them that are pricked at heart, there is offered the promise of the Spirit, Acts 2.37, 38. A Malefactor condemned to die, and sick of a mortal disease, needeth and desireth not only the pardon of the Judge, but the cure of the Physician.

3. To make way for the work of the Spirit: For the Divine Persons work into each others hands; as the Election of the Father maketh way for the Redemption of Christ, so the Redemption of Christ maketh way for the Sanctification of the Spirit. All the Divine Persons are glorified in the reduction of a sinner; and they take their turn. The application of the merit of Christ, and the grace of the Spirit, are inseparable, Titus 3.5. and 1 Cor. 6.11. These individual Companions, Sanctification and Justification, must not be dis-joined; under the Law the Ablutions and Oblations still went together; the Leaven and the Altar, the Washings and the Sacrifi • es.

4. Christ's undertaking was not only for the benefit of man, but for the glory of God, to redeem us to God, Rev. 5.9. and therefore in the work of Redemption, our Happiness is not only to be considered, but God's Honor and Interest. Impunity, and taking away the guilt of sin, doth more directly respect our good; but sanctifying, and fitting us for obedience, and subjection to God, doth more immediately respect his glory and honor. That he may be glorified again in mankind, who are fallen from him; it was for that, man was made at first, and for that are we restored and made again. I proceed to the Second Consideration propounded.

2. That our Natures being renewed and healed, we are to walk in newness of life, according to the directions of the Law of God ; for Principles are given for Operation, and Habits for Acts, and a new heart for newness of life ; and therefore Regeneration first maketh us good, that afterwards we may do good. But that which I am to prove, is, That this righteousness is to be carried on according to the Law; for God having made a Law, is very tender of it: I shall prove it by Four Reasons:

1. Christ came not to dissolve our obligation to God, but to promote it rather. Certainly not to dissolve it, to free us from obedience to the Law; for that is impossible that a Creature should be sui juris, or without Law; for that were to make it supreme, and independent, and so to establish our Rebellion, rather than to suppress it: No, he came upon no such design, to leave us to our own will, to live as we list, without Law and Rule: He came to restore us to obedience, to bring us back again in heart and life to God, Luke 1.75. He hath delivered us from the hands of our enemies, that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine: I came not to destroy the law, but to fulfil it, Matth. 5.17. His example, He came to do what God had commanded, and to teach us to do the same, Matth. 3.15. For thus it becometh us to fulfil all righteousness ; and Heb. 58.9. Tho he were a Son, yet learned he obedience by the things which he suffered : And being made perfect, he became the Author of eternal salvation to them that obey him.

2. Christ dispenseth by virtue of his merit, regeneration, or the spirit of holiness, that all new creatures might voluntarily keep this law, though not in absolute perfection, yet by sincere obedience. This Grace is dispensed to put us into a capacity of loving, pleasing, and obeying God; this is that he promiseth in the new covenant, Ezek. 36.27. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them ; so Jer. 31.33. I will put my law in their inward parts, and write it in their hearts. He doth not say, I will prepare them another law, as if the old law of God were to be abandoned and abolished, and some other precepts substituted in their Room; no, but to make them conformable to it in heart and life ; the new man is created after God for this end and purpose, Eph. 4.24. fitted to obey the law; so that the great Blessing of the Gospel is Grace to keep the law.

3. None enter into the Gospel State, but those that entirely and readily give up themselves to do the will of God ; and therefore none can have benefit by the sin-offering and satifaction of Christ, but those that consent to return to the duty of the law, and live in obedience to God. Surely God never pardoneth any while they are in Rebellion, and live under the full power and dominion of sin; no, they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident; for the way of entering into the new covenant is by Faith and Repentance, and Repentance is nothing else but a sincere purpose of new obedience, or living according to the will and law of God. 'It is defined to be a breaking off of sin, Dan. 4.27. and therefore the Scripture runs in this strain, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to me (saith the Lord) and I will abundantly pardon ; and Isa. 1.16. Wash you, make you clean, and then though your sins were as scarlet, they shall be as white as snow. The least that can be gathered from these places, is, That a serious vow and thorough resolution of new obedience, is necessary to begin our interest in the Grace of the new covenant.

4. The more we fulfill our covenant, vow, and resolution, by obeying the law, our right is the more clear, and evident, and more confirmed to us ; our participation of the blessings of the Gospel is more full, and our comfort more strong, Psal. 119.165. Great peace have they that love thy law, and nothing shall offend them ; and Gal. 6.16. as many as walk according to this rule, peace and mercy be upon them. God loveth us the more, the more we obey his law: 'It is holiness maketh us more amiable in his eyes, and the Objects of his delight. God loveth us as sanctified rather than pardoned; we love him as pardoning and forgiving so great a debt to us; but he delights in holiness or the impress of his own image upon us, Prov. 11.20. The upright in the way are his delight. When the spirit hath renewed us according to the Image of God, we are made objects of his complacency; now we know God's love by the effects; and therefore the more we act and draw forth this grace, the more God rewardeth our obedience with the sense of his love, and the comforts of his Spirit. The sum of all Religion is to love God, and to be beloved of him; to love him and obey him is our work; and to be beloved of him, is our reward and happiness. Now the one followeth the other, John 14.22, 23. Lord! how is it that thou wilt manifest thyself to us, and not unto the world? Jesus answered and said unto him, if a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. As we increase in Holiness and Obedience, we increase in the Favor of God.

1. VSE is Information, it informeth us of several important truths.

1. That the law is a law of perfect purity and holiness, for he speaketh here of the righteousness of the law 〈 in non-Latin alphabet 〉 , so David, Psal. 119.140. Thy law is very pure, therefore thy servant loveth it; and Psal. 19.8. The commandment of the Lord is pure, enlightening the eyes. It must needs be so, if we consider the Author of it, God himself; and everything that hath passed his hand, hath his Character and Impress upon it; 'tis a law not only fit for us to receive, but for God to give; 'tis the copy of his holiness. It is all one with the image of God which man had in innocence; now the image of God consisted in righteousness and true holiness. Adams Principle of Obedience was also his law and rule; he had that written upon his heart▪ which was afterwards written upon tables of stone ; and therefore if a man would cleanse his heart and way, he must study the Word of God, Psal. 119.9. By what means may a young man cleanse his w • y? by taking heed thereunto according to thy word. 'It is not guide his way, but cleanse his way, for even the youngest are defiled. Mans heart naturally is a sink of sin, and there is no way to make his heart clean, and his way clean, but by taking God's counsel in his Word. A young man that is in the heat and strength of his lusts, may learn there how to be purified and cleansed.

2. That this law standeth in force. We are freed from the condemning, but not from the directing power thereof; but it always remaineth as a rule of our new obedience. Surely 'tis in force now; for there is no liberty given to men to live in sin; God will not spare his people when they transgress it by scandalous or heinous sin, Prov. 1.31. Therefore they shall eat of the fruit of their own way, and be filled with their own devices. Tho they be the dearly beloved of his soul, the eternal punishment shall not be inflicted upon them, yet they shall smart for the breaches of his law. On the other side they find much encouragement, comfort and peace when they set themselves exactly to keep it, they can from experience speak much of the gracious reward of obedience, Psal. 119.56. This I had because I kept thy precepts. Yea, in the state of Heavenly Glory, the law as purely moral is still in force; for we are everlastingly bound to love God, and one another.

3. That the righteousness of the law may be fulfilled in us. I prove it by this Argument. One of these Three Things we must say, Either first, that no obedience is now necessary to Salvation, or that the perfect obedience is still necessary; or some measure of obedience to the law by the ordinary aids of Grace, vouchsafed to us in the new Covenant, is possible and sufficient: The first we cannot say; for then there would be no necessity of new obedience or holiness. But the Scripture condemneth that everywhere, showing us that we are God's workmanship, created in Christ Jesus to good works, Eph. 2.10. and purified to be a peculiar people zealous of good works, Tit. 2.14. The second we cannot say, that a whole, perpetual, perfect, personal obedience to the law is still necessary; for then there would be no hope for them that cannot perfectly fulfil the law, which no man living can do, Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified. Therefore the Third Thing we must say, That there is such a Measure of obedience necessary as is sufficient to salvation, and possible by grace ; and they that attain to it, the Scripture pronounceth them blessed, Luke 11.28. Blessed are they that hear the word of God and keep it ; and John 13.17. If ye know these things, happy are you if you do them.

4. That the righteousness of the law not only can, but must be fulfilled in us, or else we are yet in our sins, and have no portion and interest in Christ, 2 Cor. 5.17. Whosoever is in Christ, is a new creature. And a new creature must have a new conversation, for all old things are passed away, and all things are become new. They are enabled in some measure to fulfil the law of God. Christ being the Lawgiver of the Church, or renewed state of mankind, hath set down the terms of life and death; to his terms we must stand or fall: now he is the author of eternal salvation to them that obey him, Heb. 5.9. Therefore everyone that would be delivered from wrath to come, must look after holiness, and obey God according to his will declared in his law. Certainly Christ died not to purchase an indulgence for us to live in sin; the law hath not its right, it looketh like a law given in vain, if it be not obeyed.

5. This fulfilling of the righteousness of the law, is wrought in us by the spirit, as the fruit of Christ's purchase; this real, solid Righteousness is wrought in our hearts by the operation of the Spirit: For those that have it are described to be, Those that walk after the spirit, and not after the flesh. Therefore do not resist his work, nor grieve the spirit of Christ, nor quench his motions when he cometh to work it in you, but submit to all his healing methods. And this spirit we have from Christ as the fruit of his sin-offering, Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy-Ghost, which he shed on us abundantly through Jesus Christ our Savior. He obtained that Grace whereby we may keep the law; having satisfied for us as a Mediator, he becometh an Author and Fountain of Life. Upon him must you depend, and to him must you look for it.

2. VSE • s Reproof to two sorts of People.

1. To the carnal World, who think that the Children of God are too strict and precise, and make more a-do about Salvation than needs. Certainly if we consider the tenor of God's Law, and the exactness of Divine Justice, what Rule and Law we must live by, and to whom we must give an account, the best of God's Children do no more than needeth; as the wise Virgins could not spare one jot of their Oil, Mat. 25.9. Not so, lest there be not enough for us and you. David admireth the brightness of the Sun first, and then the purity of the Law; and how doth he close up that Meditation? See Psal. 19.12. Who can understand his errors? cleanse thou me from secret sins.

2. Professing Christians are also to be reproved for that lazy and cowardly spirit that is in them; and because they are so impotent, and feeble, and backward to their duty. By their backwardness they wrong the Law, for they do not give it its due. Christ hath indeed freed us from the curse of the Law, but not from the obedience of it: And by this feeble and dastardly Spirit, they wrong the Grace of the Redeemer, and the New Covenant. Obedience to the Law is most strongly enforced out of the Grace of the Gospel; for thereby we are enabled to perform it. Christ did not only fulfil the Law for us, but doth also fulfil it in us by his Spirit; and shall we after such provision, sit down lazily, and be discouraged with every difficulty, and have our resolutions broken with every assault of temptation? Men spare their pains, and do not improve the Grace offered, and then cry out, they are weak, and unable: This is like lazy Beggars, that personate and act Diseases, because they would not work. Set your hearts thoroughly to obey God, and see what he will do for you.

VSE 3. If this were the end of Christ's coming, and dying, then let us be exhorted to seek after sanctifications by the Spirit of Christ.

1. This is one part of our salvation, as well as remission of sins. We often consider Christ as dying for our pardon; we should as much consider him as dying to renew and heal our Natures, that we may be recovered to our obedience to God, to crucify the Old Man, to give us the Spirit of Holiness. Surely he is made sanctification to us▪ as well as righteousness, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. If Christ should abolish wrath, and let alone sin, it were to take away the lesser evil, that the greater may remain.

2. It is not only part of our deliverance, but the better part. Pardon giveth us an exemption from punishment, but sanctification giveth us freedom from a corrupt heart. Surely sin is worse than pain, a moral evil is worse than a natural evil, vice than misery. Once more: By holiness, we more resemble God ; for holiness and goodness is his very Nature, 1 Pet. 1.4. He hath given us precious promises, whereby we are made partakers of the divine nature.

3. Holiness is a means to the rest: Pardon and life are the great blessings of the Covenant. Now there is no obtaining pardon, till regeneration and conversion ; for God doth not pardon while we are in our sins; and Life and Heaven we cannot have, till sin be quite done away: for we are not introduced into the presence of God, till we be complete in holiness, Eph. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish. Col. 1.22. to present you holy, and unblamable, and unreprovable in his sight. Jude 24. and to present you faultless before the presence of his glory. During life, obedience is but imperfectly begun; but when 'tis completed, and finished, we do not stay out of Heaven one moment; then are we fully made free from sin.

VSE 4. Is to put us upon trial, and self-reflection. Is the righteousness of the Law fulfilled in us?

1. We begin to fulfil it, when we set ourselves to obey the will of God, taking his Law for our Rule, and his promises for our encouragement. This resolution is the fruit of regenerating Grace, if it be sincere; and it argueth a renewed heart and conscience, Heb. 13.18. Pray for us, for we trust we have a good conscience ; and hath in it perfection of parts, though not of degrees.

2. This must be seconded with answerable endeavors. 〈 in non-Latin alphabet 〉 , noteth a continued act; to have the righteousness of the Law fulfilled in us, is not the work of one day, but implieth a constant walk and obedience to motions after the Spirit.

3. We must endeavor to be more complete every day, Luke 1.6. They were righteous before God, walking in all the commandments and ordinances of the Lord blameless. And Col. 4.12. Labouring for you, that you may stand complete in all the will of God. So we read of some that were full of all goodness, Rom. 15.14. and full of good works, Acts 9.36. as we find in Dorcas. It is the fault of most Christians, that they beat down the price of Religion as low as they can, and so make an hard shift to go to Heaven.

4. Our begun-sanctification shall be perfected before Christ hath done with us, Col. 1.28. that we may present every man perfect in Christ Jesus. Here we are very imperfect, but it shall be perfectly fulfilled.

SERMON VI.

T HIS Scripture containeth a notable character of those that are interested in the Privileges of the Gospel, and will help you in your assuring-work, or making out your claim and title. In the words you have,

• 1. An intimation of two sorts of persons ; they that are after the flesh, and they that are after the spirit.
• 2. Their different Disposition and Practice, is compared and set forth,
  • 1. By the Act: They both mind their several Affairs.
  • 2. By the Object; things of the flesh, and things of the spirit. Different Persons, different Objects, and different Affections.

Thus you may in one View and Prospect discern the scope and intent of the place: I shall lay it before you in several Propositions, and then apply all together.

• 1. There are two sorts of men in the World, some after the flesh, and some after the spirit.
• 2. That these two sorts of men have two different objects, the things of the spirit, and the things of the flesh.
• 3. That men discover their temper and constitution of soul, by their savor or affection to either of these objects.

I. Doct. There are two sorts of men in the world, some after the flesh, and some after the spirit. So it must be. There is a twofold Original, which produceth a twofold Principle, which is acted by a twofold assisting power ; and this bringeth them under a twofold covenant, which maketh way for a twofold final estate, into which all the World issueth itself.

1. There is a twofold Original ; some are only born, others new born ; the renewed, and the unrenewed, John 3.6. That which is born of the flesh, is flesh ; and that which is born of the spirit, is spirit. Some remain under the power of corrupt Nature, others are regenerate and renewed by the spirit.

2. This twofold Original produceth a twofold Principle ; that men are led by flesh and spirit, which are always contrary one to another, Gal. 5.17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh; and these two are contrary one to the other. Men, if they be merely such as Nature hath left them, are governed by the flesh, or their own carnal inclinations: Others are led by the spirit, walk after it, as ver. 1. They that are born again, have a new Principle set up in their Natures, to incline them to God.

3. These Two Principles are supported and assisted with contrary powers. They that are governed by the flesh, are also acted by Satan, he rules and works in them, Eph. 2.23. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now ruleth in the children of disobedience; among whom also we had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind. There are all the enemies of our salvation. They that follow inbred corruption as their guide, fall to the Devil's share, who hurrieth them on in a way of sin, more vehemently than otherways they would do. But now those that are led by Grace, or a new Principle, or the new Nature, as their guide, they are assisted and acted by the Spirit of God, Rom. 8.14. as many as are led by the spirit of God, they are the sons of God: The Spirit is their Guardian and Keeper; he exciteth and worketh up the Habit of Grace into greater power and activity. Now being under such contrary powers, no wonder that they are so different in their courses, and so contrary one to another. It is said, Prov. 29.27. The wicked is an abomination to the just: and he that is upright in his way, is an abomination to the wicked. Their Birth is different, the inward Principle by which they are guided, is different, Nature and Grace ; and they are under different assisting powers, either under the power of Satan, or under the power and conduct of God's holy Spirit: and therefore no wonder that their course is different, and that there is enmity between both the Seeds: A godly man cannot delight in a wicked man, and a wicked man cannot abide the godly. The ground of Friendship is eadem velle & nolle. Similitude, and likeness of mind and disposition, only the enmity and contrariety is carried on with some difference; The godly pity the wicked, but the wicked hate the godly, because they are against that course of life that they choose: They think strange they do not run with them to the same neglect of God, and carelessness of heavenly things; and therefore they speak evil of them, 1 Pet. 4.4. and despitefully use them, 1 John 3.12. as Cain hated Abel.

4. As they are under different assisting powers, so they are under a distinct covenant ; the carnal are under the covenant of Works, the Duty of which is to them impossible, and the Penalty intolerable: They are under the condemning power of the Law, Rom. 8.6. to be carnally minded is death: It maketh them liable to the Death threatened in the first Covenant. But on the contrary, they that are under the blessed conduct of God's holy Spirit, and obey the Dictates of the New Nature begun in them, are under a Covenant of Grace, where their sincere obedience shall be accepted, and their failings pardoned, Gal. 5.18. If ye be led by the spirit, ye are not under the law. They are still under the Law, as a Rule of obedience, but they are not under the Curse and Rigor of the Law. The Law in its rigor, pronounceth Death on every failing; so they are not under the Law; but being in some measure enabled to do what the Law requires, they are pardoned in what they fall short.

5. These two Covenants issue themselves into two places, or eternal states, Heaven and Hell. To the carnal, the Scripture denounceth God's eternal wrath ; to the spiritual, God's favor, and life eternal. The Scripture is plain and positive with us, Rom. 8.13. If ye live after the flesh, ye shall die; but if ye through the spirit, mortify the deeds of the body, ye shall live. Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. All Mankind, after they have acted their parts in this World, and God cometh to shift the Stage, go into one of these two places. Well then, here is our first step, That the whole World is comprised in one of these two ranks: there is no neutral, or middle state ; either they are guided by the flesh (as all men are in their unregeneracy); and if they continue so in a constant slavery to their Lusts, their end shall be everlasting perdition : or else they are guided by the spirit, and obey the motions of Grace, and make it their business and main employment to please God, and enjoy communion with God; and their end shall be eternal life. It is a question you should often and seriously put to your souls, Shall I be saved? or shall I be damned? If you have any sense, and spark of Conscience left you when you are sick, and dying, you will then put it with great trembling, and anxiousness of heart, Poor Soul! whither am I now a going? It is better put it now, when you have opportunity to correct your error, if hitherto you have gone wrong. Every man would know his own destiny, what shall become of him, or what is in the Womb of Futurity, concerning the state of his affairs; as the King of Babylon stood in the heads of the way, to make Divination: Now no Destiny deserves so much to be known as this: If the question were, Shall I be rich, or poor? happy, or miserable in the World? it were not of such great moment; for these distinctions do not out-live time, but cease at the Grave's mouth: But this question is of greater moment than so, whether I shall be eternally miserable, or eternally happy? it is foolish curiosity to inquire into other things: They are not of such importance, that we should know them before hand; but it concerneth us much, to know whether we be in a damnable, or salvable condition; if we be in a damnable condition, to know it whilst we have time to remedy it; if we are heirs of salvation, the assurance of our interest will preoccupate our blessedness, and will be a great encouragement to us in the way of holiness for the present. Now nothing will sooner decide this great question, than the business we have in hand, whether we be after the flesh, or after the spirit ; for between these two, Heaven and Hell is divided. These two divide both the present World, and the World to come. I thought good to premise this, that you may consider the weight of the case in hand.

II. Doct. That these two sorts of men have two different Objects, the things of the spirit, and the things of the flesh : 〈 in non-Latin alphabet 〉 ; the one suit with the one, and the other with the other.

1. 〈 in non-Latin alphabet 〉 , the things of the flesh. Let us first know what is meant by flesh, and then we shall better understand what are the things of the flesh.

By the flesh is not meant the mass and substance of our fleshly bodies, or the outward part in which our soul is seated, and by which it performeth its Functions and Operations; but the vitiosity and corruption of human Nature, inclining and addicting itself to the interests of the bodily life. There are the inclinations of the flesh, and the interests of the flesh ; the inclinations of the flesh, are the evil lustings of corrupt Nature; and the interests of the flesh, are the things that feed this corruption, or gratify these evil inclinations ; the same with 〈 in non-Latin alphabet 〉 , in the Text. Now these are of Two sorts:

1. Things apparently evil, as all vices and sins, Gal. 5.19, 20. 〈 in non-Latin alphabet 〉 : The works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like. Tho the inward root from whence these things flow, be hidden, yet these effects are apparent rank Weeds, that smell strong in Nature's Nostrils. These are not all, but he concludeth it with a such like ; but instanceth in these, as the most known, and most commonly practiced; as the Commandments forbid the grosser sin in the kind. Some serve the flesh in a more cleanly manner: and mark in the things enumerated, some belong to the blind, and corrupt Will, as Idolatry and Heresy ; some to the depraved Will, as Witchcraft and Hatred ; some to the Affections both of the irascible Faculty, as Emulation, Wrath, Strife ; some to the concupiscible, as Uncleanness, Revelings ; some to the sensual Appetite, as Adultery and Drunkenness: He instanceth not only in the grosser evils, as Adultery, but Wantonness, or any unseemly behavior, that tendeth to excite the Lust of filthiness in ourselves or others: not only in Witchcraft, but Hatred or Malice, which is a temptation to it; not only in Murder, but Wrath and Strife; not only in Drunkenness, but Revelling, riotous Feasts and Meetings. There is a difference between sins; but the least is to be avoided, if we would shun the greater.

2. Things good in their own Nature, but immoderately affected, as all the comforts and appurtenances of the bodily life, which are used as baits of corruption, as worldly profits, honors and pleasures; some that immediately tend to the pleasing of the flesh, as bodily pleasures ; others remotely, as they lay in provision for that end. What are here called the things of the flesh, are elsewhere called earthly things, Phil. 3.19. They mind, 〈 in non-Latin alphabet 〉 , earthly things, such things as if rightly used, would be comforts in our passage, but through our folly prove snares. Meat, Drink, Marriage, Pleasures, Profits, Preferments, Ease, Idleness, Softness, Daintiness; these things immoderately sought, not in respect to God, or in subordination, but opposition to heavenly things, become baits of corruption, and fuel wherewith to feed the flesh: While men seek them for themselves, and only to please themselves, they are not adjumenta, helps to Heaven, but impedimenta, lets and snares. Our greatest danger doth not lie in things simply evil, but in lawful things. Carnal men esteem these things as the best, and place their happiness in them; these things they affect, and love, and like, and care for: so that the heart is turned off from God, and the pursuit of better things, to entertain itself with these baser Objects. This is to seek out baits for the flesh; for the flesh is nothing else but the corruption of Nature, which inclineth us to any inferior good, and diverteth us from things truly good and spiritual, as communion with, and enjoyment of God. Well, now we have suited those that are after the flesh, with an Object proper to them, and agreeable with their inclinations.

2. The next thing is, What are 〈 in non-Latin alphabet 〉 , the things of the spirit ? They are all things pertaining to spiritual life and godliness. You may conceive of them thus:

1. Such things as the spirit revealeth. Now he revealeth the mysteries of salvation, or the deep things of God in Jesus Christ, which the natural man is not capable of, 1 Cor. 2.14. The whole Doctrine of godliness, or salvation offered by God in Christ, is the element of the renewed man, his life and soul is bound up in it, Psal. 119.103. How sweet are thy words unto my taste? But a natural man savoreth not these things, nor knoweth them, nor loveth them, if he be told of them. They that are in a common way partakers of the Spirit, are said to taste the good word, Heb. 6.4. So far as the Spirit worketh upon them, so far they have a relish for these things.

2. Such things as the spirit worketh, 〈 in non-Latin alphabet 〉 , Gal. 5.22. The fruits of the spirit are love, joy, peace, longsuffering, gentleness, goodness, faith, patience, meekness ; all internal excellencies. The renewed man ever seeks to excel and advance in these things; not to trim the body, but to deck and adorn the soul, 1 Pet. 3.3, 4. Whose adorning, let it not be the outward adorning of plaiting the hair, and wearing of gold, and putting on of apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. All his desires are to be strengthened with might in the inner man, by the spirit, Eph. 3.16. He rejoiceth, and faints not under troubles, while the inward man is safe, 2 Cor. 4.16. for as the outward man decreaseth, the inward man is renewed day by day. If they can keep Grace alive in their souls, that is their care, their business, their comfort. The natural heart is altogether taken up about the outward man, but the renewed heart about the inward man, and an increase in holiness, or spiritual strength; for that is the great product of the sanctifying Spirit, and that which they should mainly look after.

3. Such things as the Spirit urgeth and inclineth unto; and these are communion with God here, and the full enjoyment of God hereafter. The great impression which the Spirit leaveth upon the soul, is a tendency towards God; for his Office is to bring us to God, into communion with him here. God, as a Judge, by the Spirit of Bondage, drives us to Christ as a Mediator; and Christ, as a Mediator, by the Spirit of Adoption, bringeth us to God as a Father, Rom. 8.15. Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba father. One of the things which the spirit urgeth us to look after, is the favor of God, Psal. 4.6, 7. Lord, lift up the light of thy countenance upon us, &c. and communion with him here, Psal. 17.15. As for me, I will behold thy face with righteousness; I shall be satisfied when I awake with thy likeness: and the full enjoyment of God hereafter, Rom. 8.23. We ourselves who have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies, 2 Cor. 5.5. Now he that hath wrought us for the self same thing, is God, who also hath given unto us the earnest of the spirit, always groaning, longing to live with God forever. So when the unregenerate, and regenerate, are spoken of as Two contrary minds and affections, Phil. 3.19, 20. the one are said to mind earthly things, the others are said to have 〈 in non-Latin alphabet 〉 , their conversation in Heaven. The flesh draweth us off from God, to things earthly and fleshly; but the Spirit's work is to raise the heart to things eternal and heavenly, that our main business might be there. Well now, the things of the Spirit are all those things that are agreeable to the new and spiritual life, as righteousness, peace, grace, and glory, the image of God, and word of God ; these things suit with the new Nature.

III. Doct. That men discover their temper and constitution of soul, by their respect to either of these Objects. To evidence this to you,

• 1. I will show you what this minding is.
• 2. Give you some Observations.
• 3. The Reasons of the Point.

1. What is this minding or respect. Ans. It may be considered simply, and apart; or comparatively, our respects to these contrary Objects being compared together.

1. Simply, by itself. Our minding is bewrayed by the three Operations of man, Thoughts, Words, and Actions ; That which he minds, he often thinks of, speaks of, and seeks after, be they the things of the flesh, or of the spirit, the life and vigor of our souls is seen in thinking, speaking and acting.

1. Men's thoughts will be where their hearts are, and their Hearts are where their Treasure is, Matth. 6.21. Carnal men are brought in thinking of their worldly affairs, Luk. 12.17, 29. 〈 in non-Latin alphabet 〉 , and he dialogued with himself : Not that it is simply unlawful to mind our earthly business, I bring it to show the temper of the men; their hearts are always exercised with such kind of thoughts, talking with themselves. And on the other side, godly men are remembering God and Heaven, and pleased with these kind of thoughts, My soul remembered thee in the night ; and they are described, Mal. 3.16. They that feared the Lord, and thought upon his name.

2. The same is true of words also, they declare the Life and Vigor of our spirits, for there is a quick intercourse between the Tongue and the Heart, 1 John 4.5. They are of the world, and speak of the world, and the world heareth them : men's speeches are as their temper is, Prov. 10.20. The tongue of the just is as choice silver, but the heart of the wicked is little worth. When the heart is stored with knowledge, and biassed by spiritual affections, they will enrich others with their holy, savoury, profitable discourse ; but a drowsy, unsanctified heart in man, bewrayeth itself by his speeches and communications with others.

3. By actions, or what we seek after: If all our business be to gratify the flesh, Luk. 12.21. or sowing to the flesh, Gal. 5.8. it argues a fleshly mind. On the other side, they that have a spiritual mind, make it their business to grow in grace, Phil. 3.13. This one thing I do, forgetting the things that are behind, I press forward towards the mark of the prize of the high calling in Christ Jesus. They labor for spiritual and heavenly things, John 17.27. Seek the things that are above. Col. 3.1. They mind the things of the spirit.

2. Comparitively, so the mark must be interpreted. The simple Consideration is not so convictive as the comparative.

1. Partly, because all minding the flesh is not sinful, but an over-minding the Flesh; the body hath its necessities, and they must be cared for; yea, take the flesh for sensitive Appetite, to please it with lawful satisfactions, is no sin; for it is a Faculty put into us by God, and in due subordination to Religion may be pleased; to please it by things forbidden, is certainly a sin; and to prefer it before the pleasing of God, is a great sin indeed, for it is a Character of them who are in a state of damnation, that they are lovers of pleasures more than lovers of God, 2 Tim. 3.4. Therefore though we must observe our Thoughts, Words, and Actions : Yet it must be thus interpreted, not to condemn every act, but that we may know in what proportion the vigor of mind is manifested and carried out to either of these Objects, by Thoughts, Words, or Actions. If our thoughts of the world shut out all thoughts of God, Psal. 12.4. God is not in all their thoughts. If our thinking of spiritual things be too rare, unfrequent and unpleasing to us, we are after the flesh; so for words, if we are heartless in our talk of heavenly things, and we are in our element when speaking of carnal things, and when a serious word is interposed for God, we frown upon the motion; so for actions compare men's care for the world with their care for their souls; if they more earnestly and industriously seek to please the flesh than to save their souls, it is a sign the flesh and its interests are predominant in them; all things are done superficially, and by the by in Religion, not as becomes those that work from and for life, with any diligence and Fervency. There is no proportion between endeavors for the world, and their preparations for eternal life; all is earnest on one side, but either nothing is done, or in a very slight manner, on the other side; their thoughts, and love, and life, and strength are wholly occupied and taken up about the things of the flesh.

2. Partly, Because we must distinguish between the sin of flesh-pleasing, and the state of flesh pleasing ; for a man is to judge of his spiritual condition, not by single acts, but his state, or the habitual frame of his heart. Who is there among God's own Children who doth not mind the flesh, and too much indulge the flesh? but they who make it their business to please the flesh, are over careful about it, Rom. 13.14. Who make provision for the Flesh, to fulfil the lusts thereof: And so indulge the minding of the flesh, as not to mind the things of the spirit, so that vain pleasures do exceed their delight in God, and kill it yet more and more, and bring a slavery upon themselves, which they cannot help, Tit. 3.3. Serving divers lusts and pleasures, and being captivated by the fleshly part, they have contracted a strangeness and enmity to God and his ways, Rom. 8.7. They that have no relish for the joys of faith, and the pleasures of Holiness, and do habitually prefer the natural good of the body, before the moral, spiritual, and eternal good both of body and soul, these are in a state of carnality.

II. The Observations.

1. This minding of the flesh must be interpreted not with respect to our former estate ; for alas! all of us in times past pleased the flesh, and walked according to the course of this world, and had in time past our conversation in the lusts of the Flesh, fulfilling the will of the Flesh, and of the mind, Eph. 2.3. It was God that loosed our shackles, Tit. 3.3. We ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, &c. but after the kindness and love of God appeared towards mankind, &c. If we yet please the flesh, we are not the servants of Christ; but if we break off this servitude, God will not judge us according to what we have been, but what we are.

2. To know what we are, We must consider what Principle liveth in us, and groweth and increaseth ; and on the other side, what decreaseth, the interest of the Flesh, or the interest of the spirit ; for these two are contrary, and the one destroyeth the other; the love of the world, and the flesh, estrangeth us from God, 1 John 2.15. Love not the world, nor the things of the world; if any man love the world, the love of the father is not in him. On the other side, minding the things of the spirit deadneth our Affections to the world and the baits of the flesh. The Conversation in Heaven is opposed to the minding of earthly things, Phil. 3.19, 20. Whose God is their belly, whose glory is in their shame, who mind earthly things; but our conversation is in Heaven : So much of affection as we give to the one, we take from the other, Col. 3.2. Set your affections on things above, and not on things of the earth. Now we are to consider if we grow more brutish, forgetful of God, unapt for spiritual things, the flesh gaineth; But if the spiritual inclination doth more and more discover itself with life and power in our Thoughts, Words, and Actions, the flesh is in the wane, and we shall be reckoned among those that walk not after the flesh, but after the spirit; we have every day a higher estimation of God, and Christ, and Grace, and Heaven, and thereby we grow more dead to other things.

3. Some things more immediately tend to the pleasing of the flesh; others more remotely: Immediately, as bodily Pleasures, and therefore our inclinations to them are called fleshly lusts, as distinguished from worldly lusts, Tit. 2.12. or from the lusts of the eye, and pride of life, 1 John 2.16. and these are intended, when it is said, 1 Pet. 2.11. Abstain from Fleshly lusts which war against the soul ; that is, those inclinations which carry us to vain and sordid pleasures: Other things more remotely, as they lay in provision for that end, as the Honors and profits of the world ; as all Religion is pleasing God, so all that is opposite to it, is pleasing the flesh. Some please it one way, some another; though a man be not voluptuous, yet he may be guilty of minding the things of the Flesh, because the world lieth nearest to his heart, and so he is taken off from care of, and delight in better things; envy, emulation, wrath, strife, division make us carnal, 2 Cor. 3.3. Namely, as we bustle and strive for greatness and esteem in the world, though they are not sordidly given to brutish pleasures, and worldly lusts, are called foolish and hurtful lusts, which drown men in perdition and destruction, 1 Tim. 6.9. Therefore fleshly minding must be applied to anything that enticeth us to neglect things spiritual and heavenly, for the world and the flesh suit; one is the affection, the other the bait.

4. Some please the Flesh in a more cleanly, others in a more gross manner ; as some men's sins are open and manifest, and stink in the nostrils of God, as Whoredom, Drunkenness, and the like. Now though we fall not into these sins, but escape the pollutions of the world; yet there is a more secret, carnal minding, wherewith we may be tainted, as when we let loose the heart to such alluring vanities as draw us off from God, and Christ, and Heaven; and the savor and relish that we have for outward things, obstructeth and quencheth the heavenly life, as much as those baser lusts that are more shameful and hateful in the world; some are disengaged from gross sins, but yet wholly live to themselves, and the pleasures of their fleshly mind; whereas the spiritual living is a living unto God, and subordinateth all things to our great interest; and till we return to God from whom we have strayed, there is little difference what way of sin we choose, we are all gone astray, but everyone his own way, Isa. 53.6.

5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously, resolutely, willingly, constantly.

1. Seriously, and in good earnest; some seek after worldly things in good earnest, but spiritual and heavenly things in an overly, careless and perfunctory manner. Now it is easy to know to what sort they are to be reckoned, for where the strength of the soul is employed, there our mind is. The Scripture adviseth us to moderate our affections to earthly things, to rejoice here, as if we rejoiced not ; to mourn here, as if we mourned not ; to use all things as not overusing them ; and many mourn for sin, as if they mourned not; and rejoiced in God, as if they rejoiced not; seek after heavenly things superficially and by the by, not with their chief strength and care, Mat. 6.33.

2. Resolutely, so as to carry it on whatsoever difficulties and oppositions we meet with, Neh. 4.6. The wall was built, for the people had a mind to the work. It was a great charge for a wasted people to undergo, being newly returned from the captivity; and there was a great Opposition, for they were fain to use Sword and Trowel together, they did work with one hand, and held the sword with the other hand to fight : But it went on, for the people had a mind to the work; we make our way to Heaven by conflict and contest, every step, till we are resolved and cleave to the Lord with full purpose of heart, whatever it costs us, Act. 11.23. He exhorted them, that with purpose of heart▪ they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈 in non-Latin alphabet 〉 , Acts 21.14. I am prepared, I am ready, not only to be bound, but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh : When they put up many sad wound and check of Conscience, overlook their conveniences in the world, Credit, Interest, Sacrifice whatsoever should, is dear and precious to them, to follow their lusts.

3. Willingly ; How constrained are most men's duties? Their thoughts of God, their prayers to him, their attendance on his word; doing all they do as a task, rather than going about it as a willing and pleasing employment, as Saul said, that he forced himself, 1 Sam. 13.12. He pleadeth it as an excuse of his sin, as committing it out of necessity; but it is a just account of most men's Worship, they are held to it by force; the Heart liketh it not, seeketh to slide away, and they are glad when they are enlarged, and can divert to other things; on the contrary, Psal. 104.35. I will be glad in the Lord, my meditation of him shall be sweet ; This for Thoughts. For Words, John 4.32. My meat and drink is to do the will of him that sent me. They are in their element when discoursing and promoting the interest of God: For Actions and Endeavors, Psal. 40.8. I delight to do thy will, O God. 1 John 5.3. His commandments are not grievous ; nothing is more pleasing • o them than when they are thus employed.

4. Constantly. This is that which is mainly to be observed, the constancy of our operations, as to things of the flesh, and of the Spirit.

1. For Thoughss : What Thoughts have you of God and Christ, and the world to come? You mind the Worlds Days, Weeks, Months, Years, it cannot be denied; but if you can never find leisure for God, Christ and Heaven, not in one of an hundred, or a thousand, yea, or twenty thousand Thoughts, can you be said to mind the things of the Spirit? Did you ever shut the door of your hearts upon vain Objects? Cast them out with indignation, as you divert and shift from the thoughts of God, or regarding your last end and great work; we that should retire for the meditation of God, banish him out of our minds, Job 21.14. We say to the Almighty, depart from us. We like not these serious reflections, and cast them out.

2. For Words, how much, how often, and delightfully do you speak of God, and the things of the world to come ? Do you show this respect for God, or those useful and necessary things which concern your own salvation, and the salvation of others? Speech must be guided by Prudence, and you must consider not only what you must do, but others will bear; but as to yourselves, you are to observe the vigor of your own spirits, which way it is most let out. To be pent up in carnal company, is a grief to a godly heart. It is a grief to him to hold his peace from good, Psal. 39.2, 3. I was dumb with silence, I held my peace even from good, and my sorrow was stirred, my heart was hot within me, while I was musing the fire burned. But in holy company, they that fear the Lord speak often one to another, Mal. 3.16. In the general, men will speak as they are affected, Psal. 37.30. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. He studieth to glorify God, and edify others, because the law of God is in his heart, v. 31. that is the Reason rendered there; that is, because his mind is upon it.

3. For Actions: Men are known by their constant exercise, what they pursue and seek after; whether their life be a sowing to the flesh, or a sowing to the spirit, Gal. 6.8.

III. The Reasons to prove it. That we may fix the Reasons, we must again in a shorter method consider what minding implieth. It implieth our savor, and our walk ; or, to divest it from the Metaphor, our Affections and Endeavors: so the Reasons will be Two, suitable to these Two Notions.

1. As minding implieth our savor and affections ; men's gust is according to their constitutions, and the bait discovereth the Temper: for pleasure is applicatio convenientis convenienti ; when the Object and the Faculty suit, things please us, and are minded by us, as they are agreeable to our humor, Luke 16.25. Son, remember that thou in thy life-time hast received thy good things. Carnal men have their good things, and the children of God their good things: Our relish is agreeable to our Nature; A Fish hath small pleasure on the dry Land, or a Beast at Sea: A fleshly creature can arise no higher than a fleshly inclination moveth it: therefore men's complacency and displacency, showeth of what Nature they are: The Nature is hidden, but the Operations and Affections discover it.

2. As it implieth our walk and endeavor ; men's Actions are according to their predominant Principle ; as the Tree is, so is the Fruit, Mar. 7.18. every good tree bringeth forth good fruit, but a corrupt tree bringeth forth corrupt fruit ; and as a man is, so his Work will be; for the course of his life, showeth the constitution of his soul: such as the man is, so will his Works be. Can a man be said to be after the Spirit, that only looketh after those things which please the senses, and scarce admitteth a serious thought of God, or the life to come? Or, on the other side, can he be said to be after the Flesh, that maketh it his business to tame the Flesh, and his work to please and enjoy God?

3▪ From both: Things that suit with the disposition and inclination of our hearts, do banish all love of contrary things: As the carnal minding is opposite to the spiritual minding, and quencheth and weakeneth it more and more; so the spiritual minding weakeneth the inclinations, and retrencheth the interests of the Flesh, Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh. There is no such care of minding the things of the Flesh, as by diversion to nobler Objects, and obeying an higher Principle. Our Affections cannot lie idle; while we are awake to the World, we sleep to God; and while we are dead to the Spirit, we are alive to the Flesh; and so on the contrary.

SERMON VII.

I Proceed now to the Application of the former Discourse:

VSE 1. To put us upon serious self-reflection, of what sort are we? after the Flesh, or after the Spirit? I pray let us go to a thorough search and trial; and to deal more plainly in it,

1. Consider there are Three sorts of Persons in the World:

1. Some are wholly carried away by the desires of the Flesh, and seek their happiness here, but neglect things to come. The case is clear, that they are after the Flesh, and so for the present in a state of Death and Damnation: And they had need to look to it betimes; for to be carnally minded is death; meritorie & effective: They provoke God to deny them life, whom they despise for their lusts sake, and dispense with their duty to him, to satisfy some foolish and inordinate desire: And effective, they have no sound belief, nor desire of the World to come: and do you think God will save them against their Wills? and thrust and force these things upon them without their consent, or besides their purpose and inclination? No, it will not be. Surely there is no difficulty in the case, to state their condition, who grossly set more by their Lusts▪ than by their obedience to God. The things of the Flesh are the chief scope and business of their Lives; and they care not whether God be pleased or displeased, obeyed or disobeyed, honored or dishonored, a Friend or an Enemy; so the Flesh be pleased, that is all their desire and aim.

2. There is another sort of men, who do many things that are good ; but the Flesh too often gets the upper hand; and though they do many things that appertain to the Spirit, yet in other things they show they are influenced-by the carnal life, as is evident.

3. Some unquestionably show they are after the Spirit, by their deep sense of Heavenly things, their care about them, their diligence and watchfulness over the desires and inclinations of the Flesh, and holding an hard hand over the passions and affections thereof, and their serious endeavors to please God: There is no doubt but these are born of God.

2. All the difficulty is about the middle sort, to understand their condition: They must be again distinguished:

• 1. Some are far off from the Kingdom of God.
• 2. Others are actually admitted, though Grace be in some weak degree.

1. For the first: Those that are not far from the Kingdom of God, they are such as have the Grace of the third ground described, Luke 8.14. And that which fell among thorns, are they who having heard, go forth, and are choked with cares, and riches, and the pleasures of this life, and bring no fruit to perfection. They have good sentiments of Religion, and retain them longer than the stony ground doth, but they are over-mastered with the cares of this World, and voluptuous living, so as that they attain not to the perfection of that holy and heavenly life that▪ should be in Christians. They do not lay aside the Profession, but have not felt the power of Christianity in mortifying their fleshly and worldly Lusts, that they may be more at liberty for God, and the duties of their heavenly calling; and so cherish a kind of imperfect Christianity, which little honoreth God in the World, or doth good to their own souls: They are neither wholly on, nor off from Religion: The bane of it is, that carnal and temporal things lie too near their hearts, so that they cannot fully commence into the divine Life, and never took pains to overcome the natural Spirit, which lusteth to Sensuality, Envy, Pride and Worldliness. There are some good things found in them; but the carnal minding is not mortified, nor doth the meek, holy, heavenly Spirit prevail in them▪ There are others,

2. Who are regenerate, but Grace is weak in them, and corruptions break out, and shake off the Empire of Grace for a time, though it habitually prevail, and governs their Actions. Now for the former, we must persuade them to get a good and an honest heart; that is, that their intentions be more sincere and fixed, their way more thorough and exact, least they get a Name for Relgion, to do a mischief to it: For most of the calamities of the Church, and the Prejudices against Religion, and hardening by scandals and blemishes, come from that sort of men, and are to be laid at their doors. And for the second, we are to advise them, and call upon them to distinguish themselves from the carnal state, more clearly and explicitly: For though God may accept them, yet whilst they border too near upon the carnal World, it is in vain to find out Evidences whereby they may assure their hearts before God: For though God possibly hath given them saving Grace, and will accept them at last, yet he will not give them assurance ; and we do but perplex Cases of Conscience, to reconcile the Tenor of Christianity with their weak estate. Exhortation doth better than Trial: If they be sincere, they will come on in the way of godliness, and then that which was doubtful, will be more clear and satisfactory, and their sincerity will be more unquestionable.

3. Because God's dear children write bitter things against themselves, either out of weakness of Judgment, or consciousness of too much prevalency of corrupt affections, and tenderness of God's Honor, and trouble for their own imperfections, it will be necessary further to state the point. There is to the very last, flesh and spirit in the best, Gal. 5.17. For the flesh lusteth against the spirit, and the spirit lusteth against the flesh ▪ yet there is enough to distinguish them from the carnal World; and that is the potency and the predominancy of the spiritual Principle: Denominatio est a potiori ; not from what is perfect, but from what is sincere, and habitually reigneth and beareth the upper hand in the soul. But then the Question returneth, How shall we know the prevalency? I answer,

1. Negatively: Not by a bare sense of duty, or a dictate of Conscience, that showeth what ought to be done; but many times we do quite otherwise; for many hold the truth in unrighteousness, Rom. 1.18. A dictate of Conscience is insufficient to change the heart, and sanctify the life: Nor barely by the resolution of the Will, for that may be ineffectual, and without a full purpose of heart: I go, Sir, said the first Son in the Parable, but went not, Mat. 21.30. Many resolve well, but they have not an heart to verify and make good their Resolutions, Deut. 5.29. The Jews said, All that the Lord hath spoken we will do. Oh that there were such an heart in them, saith God! Nor by a faint desire ; for many can wish not only for Heaven and Happiness, but that it might be otherwise with them in point of Holiness ; that God would change their Natures; but they do not use the means: The soul of the sluggard desireth, and hath nothing, Prov. 13.4. None goeth to Heaven by the Sluggard's wishes; not by prevailing in one act, or more ; for many in a pang of Zeal, may do much for God, Gal. 4.18. It is good to be zealously affected always in a good matter: Psal. 106.3. Blessed are they that do righteousness at all times : Nor by every kind of dislike, and resistance of sin, that may sometimes arise from other Lusts; for they sometimes fight among themselves, James 4.1. Whence comes wars and fightings among you? come they not hence, even from your lusts, which war in yourselves? Or from Hypocrisy, to hide and feed some other Lusts the more plausibly? Or if from Conscience, the resistance is too feeble to break the power of sin, till the heart be renewed, or more thoroughly set towards God and Heavenly Things.

2. Positively:

1. By the course of our Actions. Habits are known by the Uniformity of Acts, when the effects of the Spirit are more constant than those of the Flesh, and the drift and business of our lives is for God and our salvation; our bent and business is the pleasing of God, and the saving of our own souls. Men must be judged, not by a few Acts, but their Walk, or the Tenor of their Conversations. They that spend their time in knitting one carnal contentment to another, and glut themselves with all manner of vain delights, and God hath from them but what the Flesh can spare, a little formal slight service, that they may pacify Conscience, and enjoy their Pleasures with less remorse; what are they doing but the Flesh's business?

2. By cherishing the best Principle with all care and diligence, and mortifying and suppressing the other. The better Principle must be cherished; that is, we must get more degrees of Faith, Love and Hope, that Faith may be more strong, Love more fervent, Hope more lively, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. On the other side, the Flesh would fain be pleased before God; but you must subdue it more and more, 1 Cor. 9.22. I keep under my body, and bring it into subjection ; give it not what it craveth: Rest not in endeavors without success; for, Gal. 5.24. They that are Christ's, have crucified the fl • sh, with the affections and lusts thereof. A Christian is seen proposito conatu, eventu. Some Victory there must be over the carnal mind: See that the power of the Flesh be diminished in you, both as to the motions of it, and your obedience to it.

VSE 2. Is Exhortation.

First, Negatively: Not to mind the things of the Flesh: That is, Take heed not only of the grosser out-breakings of the Flesh, but of serving it in a more cleanly manner, by too free and full a gust and relish in any outward thing; for by this means it securely gets interest, and gaineth upon you. If you freely let loose the heart to every alluring Object, and withhold not your selver from any Joy, Lust will grow bold and head-strong, and be hardly kept within bounds.

Motives:

1. Consider your engagement, as you are Christ's, Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof. Every man is engaged by his Profession and Covenant, sealed in Baptism, so to do; which should be a very moving Argument to press us to do things cross and unpleasing to the Flesh.

2. Your comfort dependeth on it ; For here is your evidence, either you must mortify the Flesh, or gratify the Flesh: if you gratify the Flesh, you are not under the conduct of the Spirit, and so not under the hope of glory: if you mortify it, then you shall live. The only evidence that will content and satisfy you, as to your gracious state, is such an high estimation of God, and Christ, and Grace, as weaneth you, and draweth off the heart from other things. A dull approbation of that which is good, will make no evidence; nor a few good wishes; nothing but such a strong bent as deadneth your affections to the World, Gal. 6.14. God forbid that I should glory, save in the cross of Jesus Christ, by whom the world is crucified to me, and I unto the world.

3. This will be your Wisdom. There is a false Wisdom, and a true Wisdom, James 3.15. This wisdom descendeth not from above, but is earthly, sensual, devilish. Ver. 17. But the wisdom that is from above, is first pure, then peaceable, &c. This is the true Wisdom, to be wise for the Spirit. I do the rather insist upon this, because there is a Notion of Wisdom in the Word of the Text. Carnal men judge their own way wisest, and the way of the godly to be mere folly, 1 Cor. 2.14. The natural man receiveth not the things of the spirit of God, for they are foolishness to him: neither can he receive them, because they are spiritually discerned. The godly employ themselves to get things spiritual, and such as God's Honor is mainly concerned in; and are not attended with an Income of worldly advantage, but rather of loss and detriment: But yet the end shall prove, that they that thought themselves the only wise men and gainers, have been mere fools; and the greatest losers (those others whom they looked upon as mad men) are the wisest adventurers, and the greatest gainers: The issue will show it, Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting: Rom. 8.6. To be carnally minded is death, but to be spiritually minded is life and peace.

4. The Flesh is really our enemy ; yea, our greatest enemy: Therefore we should not indulge the Flesh, but give up ourselves to be ruled by the Spirit, 1 Pet. 2.10, 11.