We desire to speak a word of these three. First, The nature of the spiritual walking. Next, Its connection and union with that blessed state of non-condemnation. And then of the order of this, how it flows from a man's being implanted in Christ Jesus;-which three are considerable(167) in the words.

This spiritual walking is according to a spiritual rule, from spiritual principles, for spiritual ends. These three being established aright, the walk is even the motion of a Christian within the compa.s.s of these. It is according to the word, as the holy rule; it is from the faith and love of Jesus Christ, as the predominant principles. Nay, from the Spirit of Jesus, living in the heart by faith, and dwelling in it by love, as the first wheel of this motion, the _primum mobile_. And as it begins in the spirit, so it ends there, in the glory of Jesus Christ, and our heavenly Father. Consider this then-it is not a lawless walking and irregular walk, it is according to the rule, and the rule is perfect, and it is a motion to perfection, not a rest in what is now attained to. The course of this world is the way and rule of the children of disobedience; Eph. ii. 2.

There is a spirit indeed that works in them, and a rule it works by. The spirit is that evil spirit, contrary to the Holy Spirit of G.o.d, and you may know what spirit it is that works, by the way it leads men unto-a broad way, pathed and trodden in by many travellers. It is the kings high street, the common way that most part walk into according as their neighbours do, as the most do. But that king is the prince of this world, Satan, who blinds the eyes of many, that they may not see that pit of misery before them, which their way leads them to. A Christian must have a kind of singularity, not in opinion but in practice rather, to be more holy, and walk more abstracted from the dregs of the worlds pollution.

This were a divine singularity. Indeed men may suspect themselves, that separate from the G.o.dly in opinion. They have reason to be more jealous of themselves when they offend against the generation of the just. But if this were the intention and design of men, or be very unlike the mult.i.tude of men, nay, to be very unlike the mult.i.tude of professors, in the affection and practice of holiness humility, and spiritual walking, I think this were an allowed way, though a singular way. Men may aspire to as great a difference as may be, from the conversations and practice of others, if there be a tending to more conformity to the word, the rule of all practice. The law is spiritual and "holy," saith Paul "but I am carnal." Thus, therefore, were spiritual walking,-to see its excellent spiritual rule before our eyes that we who are carnal may be transformed and changed into more likeness to that holy and spiritual law. If a man had not an imperfect rule of his own fancy and imagination before his eyes, he could not be satisfied with his attainments, but, with Paul, would forget them,-in a manner, not know them, but reach forward still to what is before. Because so much length would be before us, as would swallow up all our progress,-this would keep the motion on foot and make it constant. A man should never say, "Master, let us make tabernacles, it is good to be here." No, indeed, the dwelling place and resting would be seen to be above. As long as a man had so much of his journey to accomplish, he would not sit down in his advancement, he would not compare with others, and exalt himself above others. Why? Because there is still a far greater distance between him and his rule, than between the slowest walker and him. This made Paul more sensible of a body of death, (Rom.

vii.) than readily lower Christians are. Reflections on our attainments and comparisons with others, which are so often the work of our spirit, are a retrograde motion, it makes no way but spends the time,-is a returning as we go, whereas we ought to go straight forward. I beseech you, Christians, consider what you are doing, if you would prove yourselves so indeed. I know not how you can evidence it better than by honouring and esteeming his word and commandments,-exceeding large and precious, no end of their perfection. The word is much undervalued in the opinions of many, but it is as little cared for in the practice of most.

There is certainly little of G.o.d there where this is not magnified and honoured. There must be darkness in that way, where this candle, which was a lamp to David's feet, shines not. Some promise to us liberty, but they themselves are the servants of corruption, it is no liberty to be above all law and rule. It was innocent Adam's liberty to be conformed to a holy and just command, nay, this was his beauty. This Spirit indeed gives liberty where he is, but this liberty is from our sins and corruptions, not to them. It looses the chains of a man's own corrupt l.u.s.ts off him, to walk at freedom in the way of his commandments. The Spirit enlargeth the prisoner's heart, and then he runs, but not at random, but the way of his commands, Psalm cxix. 32. It was our bondage to be as wild a.s.ses, traversing our ways,-to be gadding abroad, to change our way. Now, here is the Spirit's liberty to bring us into the way and that way is one. Let us then learn this one principle,-the word must be the rule of your walking both common and religious. Alas! it is not spiritual walking to confine religion to some solemn duties. Remember, it is a walk, a continued thing, without interruption, therefore your whole conversation ought to be as so many steps progressive to hearer. Your motion should not be to begin only when you come to pray, or read, or hear, as many men do. They are in a quite different way and element when they step out of their civil callings into religious ordinances. But Christians, your motion should be continued in your eating and drinking, and sleeping, and acting in your callings, that when you come to pray or read, you may be but stepping forward in the way, out of one darker, obscurer path, into a more beaten way. Remember, this word can make us perfect to salvation. It is a principle in the hearts of folks, which is vented now by many, that the word doth not reach their particular carriages and conversations in civil matters. These are apprehended to be without the sphere and compa.s.s of the word, while it is commonly cast up to ministers-meddle with the word and spiritual things and not with our matters.(168) Truly I think, if we separate these from the word, we may quickly separate all religion from such actions, and if such actings and businesses be without the court of the word, they are also without the court of conscience, conscience, religion, and the word being commensurable. Therefore I beseech every one of you, take the word for the ruling of your callings and conversations among men. Extend it to all your actions, that in all these you may act as Christians as well as men. It is certainly the licentiousness of the spirits of men, that cannot endure the application of the word unto their particular actions and conversation.

Now this spiritual walk proceeds from spiritual principles. It is certain, the Spirit of Jesus Christ is he "in whom we live, and move, and have our being" spiritually. Without him we can do nothing. And therefore Christians ought to walk with such a subordination to, and dependence on him, as if they were mere instruments, and patients under his hand. Though I think in regard of endeavoured activity they should bestir themselves and give all diligence, as if they acted independently of the Spirit, yet in regard of denial of himself, and dependence on the Spirit, each one ought to act as if he did not act at all but the Spirit only acted in him.

This is the divinity of Paul,-"I laboured more abundantly than they all, yet not I, but grace in me. I live, yet not I, but Christ in me." O how difficult a thing is it to reconcile these two in the practice of Christians which yet cannot really be, except they be together! It is certainly one of the great mysteries of Christianity, to draw our strength and activity from another, to look upon ourselves and our actings, as these that can do nothing-as empty vines, and that notwithstanding of all infused and acquired principles. Whatever we ought to do in judging and discerning of our condition, yet sure I am, Christians, in the exercise and practice of G.o.dliness, should look upon themselves void of any principle in themselves either to do or think. Not that we are sufficient of ourselves. The proficient and growing Christian should look no more on his own inclinations and habits than if he had none. He should consider himself an unG.o.dly man, that no fruit can grow upon, one that cannot pray, as he is in himself. But, alas we come to duties in the confidence of qualifications for duties, act more confidently in them because accustomed to them, and so make grace and religion a kind of art and discipline, that use and experience make expert unto. Learn now this one thing, which would be instead of many rules and doctrine to us,-to shut out of your eyes the consideration of what you are by gifts, or grace, or experience. Do not consider that, but rather fix your eyes on the grace of Jesus Christ, and upon the power and virtue of the Holy Spirit, which is given by promise, that when the way is all the easier to you, both by delight and custom, yet you may find it to your natural principles as insuperable as at the beginning, and may still cry out, "Draw me, and I will run after thee, lead me, and I will walk with thee." Do not measure the call into duties by the strength thou findest in thyself, but look unto him who strengtheneth us with all might. Now, the Spirit worketh in us by subordinate spiritual principles, as believing in Christ and loving of him, as our Lord and Saviour, and these two acts drive on a soul sweetly in the way of obedience. Fear, where not mixed in its actings with faith and love, is a spirit of bondage, but the Christian ought to walk according to the spirit of adoption which cries "Abba, Father." Yet how many Christians are rather in a servile and slavish manner driven on by terrors and chastis.e.m.e.nts to their duty than by love! There is a piece of liberty in Christian walking, when there is not a restraint upon the spirit, by this slavish fear. This, I say, is not beseeming those that are in Christ Jesus. You ought to have the Spirit of your Father for your leader and guide. O how sweet, and how certain and necessary also, would this walking be! The love of Christ would be an inward principle of motion, and would make our spiritual actings as easy and pleasant as natural motions are. Fear is but a violent principle, that is like the impulse of a stone thrown upward, as long as that external impression remains, it moves, but still slower and slower, and at length evanisheth.

But if you believed in him, and your hearts were engaged to love him, O how would it be a pleasant and native thing to walk in his way, as a stone goeth downward! Consider your principles, that act you to matters and duties of religion. Many men there be, in whom there appears no difference of their work to beholders; but O how wide a difference doth G.o.d discern in them! Engines and artifice may make dead and lifeless things move and walk as orderly as things that have life. But the principle of this motion makes a huge difference:-the one is moved from without, the other from itself. The most part of us act as irrational and brute beasts in religion: nay, we walk as inanimate and senseless creatures. It is some one or other consideration without us moves us,-custom, censure, education, and such like. Ah! these are the principles of our religion.

How many would have no religion, no form of it, if they were not among such company! And therefore we see many change it according to companies, as the fish doth its skin, according to the colour of that which is nearest it. How many would do many things they dare not for punishment and censure, and for that same dare not leave other things undone! In a word, the most part of us are such as would walk in no path of G.o.dliness, if it were not the custom of the time and fear of men that constrained us. But, my brethren, let it not be so among you, you who are in Christ Jesus. Let this be predominant in your hearts to constrain you not to live to yourselves, but unto G.o.d, even this,-that you believe Christ hath died for sinners, that they might live from sin. And from this let your hearts be inflamed with his love, that it may carry you on in a sweet and blessed necessity to walk in all well-pleasing. Let the consideration of his love lay on a constraint, but a constraint of willingness, to live to him who hath thus loved you. But as the principle is spiritual, so must the end be; and I think these two complete the mystery of the practice of Christianity,-to act from another principle unto another end; even as these two make up the mystery of iniquity in our hearts,-to act from ourselves unto ourselves. Every man naturally makes a G.o.d of himself, is his own Alpha and Omega, the beginning of his actions, and the end of them, which is proper to G.o.d. As the fall hath cut off the subordination of the soul to G.o.d in its actions, that it cannot now derive all from that blessed Fountain of all-being and well-being, so is this channel of reference of all our actions to G.o.d stopped, that they do not tend unto him, as they are not derived from him; and thus they return unto a man's self again. There is one point of self, and making it our aim and design, which possibly many do not take heed unto. It is ordinary for us to act and walk in Christian duties, for our salvation,-for obtaining of life eternal, as our chief and only end, which is but an inferior end; because we ought not to walk mainly for life, but to life. We should not walk after the command only for heaven, but in the way of it unto heaven. Our spiritual walking can never purchase us a right unto the least of his mercies. When we have done all, this should be our soul's language,-We are unprofitable servants, our righteousness extends not to thee. What gain is it to the Almighty that thou art righteous? Yet for the most part, we make our walking as a hire for the reward. The covenant of works,-doing for life, is some way naturally imprinted in our hearts, and we cannot do, but we would live in doing; we cannot walk unto all well-pleasing, but we would also walk unto pacifying of G.o.d. Self-righteousness is men's great idol, which, when all other baser and grosser idols are down, they do still seek to establish. But, Christians, observe this evil in yourselves and suffer this mystery of G.o.dliness to be wrought in you,-the abasing of yourselves, the denial of yourselves. I would have you, in respect of diligence and earnestness, doing, walking, and running, as if ye were to be saved by it only. But again, you must deny all that, and no more consider it, or lean upon it, than if ye ought to do nothing, or did nothing. But your ends should be more divine and high, as your nature is,-to glorify G.o.d in your mortal bodies, since ye are his, and bought with a price. O how ought ye not to be your own! The great purpose of your obedience should be, a declaration of your sense of his love, and of your obligation to him. Ye ought to walk in his way, because ye are escaped condemnation, and saved by him, and not that ye may be saved only. It is the glory of our heavenly Father, and the honour of the Redeemer, for Christians to walk, even as he walked, and follow his footsteps. It commends the grace of Jesus Christ exceedingly. Therefore this cannot but be the choice and delight of a believing soul,-to walk unto all well-pleasing, to have the glory of him as their great design to aim at: who for our salvation laid aside his glory, and embraced shame and reproach. We use to walk in obedience to G.o.d, that we may pacify G.o.d for our disobedience. But let a Christian abhor such a thought. Christ's blood must pacify, but the walking of his child pleaseth him in his well-beloved Son. When he is once pacified for sin, when he once accepts your persons, your performances are his delight. Now this should be the great scope of a soul, that all its powers should be fixed on,-to please him, and live to him.

Now these three being established, we must conceive that the chief agent and party in this walking must be spiritual; therefore men's bodies are not capable of this walk after the Spirit princ.i.p.ally. Outward ordinances are but the sh.e.l.l wherein the kernel must be enclosed. All our walking that is visible to men, is but like a painted or engraven image and statue, that hath no breath nor life in it, unless the Spirit actuate and quicken the same. I say not only the Spirit of G.o.d, but the spirit and soul in man; for the Spirit's immediate and divine operations are upon such a suitable subject as the immortal soul. Verily, there is a spirit in man, and the inspiration of the Almighty gives him understanding. We must not abolish the outward form, because it hath some divinity in it, even the stamp of G.o.d's authority; and therefore, those who are swelled above ordinances, I fear they be monstrous Christians. A man is composed of a spirit and a body, acted and quickened by that Spirit. Without either of these he is not a complete man. So I say, he is not a Christian that doth not worship G.o.d in the spirit and in truth both; and it is not religion that excludes either the inward soul-communion with G.o.d, or the outward ordinance and appointment of G.o.d. But, alas! this may be our complaint,-we come and worship G.o.d, and draw nigh with our bodies, but our hearts are far removed. Here is the death of many's worship,-the soul is separated from the body of it. These are but pictures and images of Christians. We have mouths and faces of saints: but O how little of divine affection or of soul-desires, breathes in us! We are deniers of the power of G.o.dliness, by resting in a form, and this is the great sin of this generation. The essentials, the vital spirits of Christianity are exhausted, and some dry bones, like an anatomy of a Christian, remain behind. I beseech you, gather your spirits to this spiritual walking: they only can follow the Spirit. Your bodies are earthly and lumpish, and the way is all upward to the holy hill. Look inwardly and measure yourselves so. Outward appearance is no just measure. Retire within your souls, and engage them in this exercise, and enter them to this motion, and your spirits will sweetly and surely act your bodies and externals, in all matters of G.o.dliness.

Sermon VI.

Verse 1.-"Who walk not after the flesh, but after the Spirit."

It is one of the greatest mysteries in a Christian's practice, to join these two together, which the gospel hath conjoined,-justification and sanctification, and to place them in their due order. There is much miscarrying in both these, if they are either separated or misplaced. But the truth is, they cannot really be, except they be jointly. Yet, often it falls out, that in men's apprehensions and endeavours, they are disjoined.

This, then, were the argument of a living, and believing Christian,-to join the study of holiness, with the exercise of faith in Christ, for remission of sin and righteousness; and not only to join it, but also to derive it from that principle. There is both an union between these and an order established in Scripture. The most part of those that profess the gospel are of two sorts; they do either divide holiness from imputed righteousness, or Christ's righteousness from holiness. I do not say, that any man truly seeks to be covered with the righteousness of Jesus Christ, and to have his sins freely pardoned, but he will also study to walk before G.o.d in all well-pleasing. But the truth is, many do pretend and profess to seek salvation and forgiveness in Christ's blood, and have the mercy of G.o.d, and merits of Christ always in their mouth, who yet declare by their conversation that they do not so much as desire or propose to seek after holiness. I do not speak of those who are Antinomians in profession, but of a great mult.i.tude in the visible church, who are really more Antinomians, to wit, in practice, than most part of our professed Antinomians. You hear all of free grace, and free redemption in Jesus Christ, of tender and enduring mercies in G.o.d, and this you take for the whole gospel; and presently, upon the notion of mercy and grace, you conclude unto yourselves, not only immunity and freedom from all the threatenings of the word, and from h.e.l.l, but likewise ye proclaim secretly in your own hearts, a liberty to sin so much the more securely. The door of mercy cast open in the gospel, and the free access to Christ manifested therein, through the corruption that is within us, proves the very occasion of many's giving indulgence to their l.u.s.ts-of delaying reformation, and turning to G.o.d. You all profess, that you seek to be justified and saved by Jesus Christ; yea, you persuade yourselves to have escaped condemnation by Christ. Now then, conjoin that profession and persuasion with your walk, and O how contrary you may find them to one another! "Your faith is vain," for "ye are yet in your sins," 1 Cor. xv.

17. The grace of G.o.d appearing to some men, effectually teacheth them to deny unG.o.dliness, and worldly l.u.s.ts, and to live righteously, soberly, and G.o.dly, t.i.t. ii. 11, 12. But if we may conjecture your teaching by your walking, it seems the notion of grace and the gospel that is formed in your minds, hath taught you another doctrine,-to avow unG.o.dliness and follow worldly l.u.s.ts. Is there so much as a shadow of this spiritual walking in many? I confess, it is natural for every man to seek his own righteousness, and it is the arm of G.o.d that must bow men to submit to Christ's imputed righteousness. Yet, the most part of men seem to be so far from seeking any righteousness, that they are rather seeking the fulfilling of their own carnal l.u.s.ts, working wickedness with greediness, not caring how little they have to put confidence into. And yet, certain it is, that how much soever a man attains to of a form of religion or civil honesty, he is ready to put his trust in it, and to lean the weight of his soul upon it. But seeing this is natural to you all, to seek heaven by doing and working, I wonder that ye do no more. How do you satisfy your consciences in the expectation of heaven, who take so little pains in religion, and are so loose and profane in your conversation? I wonder, seeing ye have it naturally engraven in your hearts to establish your own righteousness, that ye labour not to have more of it to fill your eye withal.

But again, on the other hand, there are some men, who have a form of religion, and labour to be of a blameless conversation among men, that possibly persuade themselves they are seeking holiness, and walking spiritually. But, alas! you may find it but a painted and seeming religion, that is an abomination in the sight of G.o.d; because it is to them, all the ground of their acceptation before G.o.d. If ever this question was moved in some of you, "What shall I do to be saved?" you have condescended on such a walk, such a profession for the answer of it. It is natural to all, even those who have least appearance of G.o.dliness, to seek heaven by doing G.o.d's will. Those that have no more to speak of than their baptism, or receiving the Lord's Supper, or attending well the solemn a.s.semblies, will ground their hope of salvation on these things. How much more will the civil and honest men, commonly so called, who pray and read, and profess G.o.dliness,-how much more, I say, will they establish that which they attain to, as the ground of their confidence before G.o.d! Now, this is a general unknown ill that destroys the world, and yet few are convinced of it, how hard it is to be driven out of ourselves, and to seek life in another. O know, that it is in a manner the crucifying of a man's self thus to deny himself,-to have a sort of righteousness, and not to trust in it. Who is he that cannot endure to look upon himself for moral vileness? Alas, men flatter themselves in their own eyes, and look with a more favourable eye on their own actions, than they ought! Who is he that abhors himself even for abominable works? But who shall be found to abhor himself for his most religious and best actions? Who casts these out of his sight as unclean and menstruous things? Therefore, I say, though thy righteousness were equal to, or exceeded any Pharisee's righteousness, thou canst not enter into heaven. The poor publican, that was a vile and profane sinner, yet had a righteousness exceeding the Pharisee's. Though he had none of his own, yet he had a righteousness without blemish, of Christ's purchasing, having by faith fled to the mercy of G.o.d, in and through a Mediator. It is not more doing, more praying, more exact walking, that can make you more righteous in G.o.d's account, in order to absolution from law-condemnation, than the profanest and most wretched sinner. But the baser and viler thou be in thine own eyes, the more thou hidest thy best doings from thine eyes, and lookest on thy uncleanness, and betakest thyself to Christ, his unspotted and perfect righteousness, the more honourable and precious thou art in his eyes. Therefore, G.o.d is said to dwell in the heart of the humble and contrite one, not for the worth of his humility and repentance; no, no, but for the pleasure he hath in the Well-beloved's righteousness. That is the beautiful garment, only in the eye of a humbled soul, that seeth nothing in itself desirable.

Therefore, I wish that this conjunction which is made in the gospel, were also engraven in your hearts, and on your practices, that is, that you would seek after holiness, without which no man shall see G.o.d. Seek to perfect it in the fear of G.o.d, but not as though ye were to be thereby justified. Seek it with that diligence and earnest study, as if ye were to be saved by it, and yet seek it, so as to be denied to your diligence, or as if ye sought it not at all. How sweet a conjunction were this in the Christian's practice, to walk and run so after the prize, as if his walking did obtain it, and yet to look upon his walking, as if it were not at all. Your diligence and seriousness in G.o.dliness should be upon the growing hand, as if doing did save you; yet you ought to deny all that, and look to the righteousness of another, as if nothing were done at all by you. How doth Paul, (Phil. iii. 8,) unite these in his practice, "I count all loss and dung to be found in Christ, not having mine own righteousness, and yet I press forward, and follow after perfection, as having attained nothing yet." One of these two is the original of many stumblings and wanderings in our Christian way. Either there is not a necessity and constraint laid upon the souls of many to walk in all well-pleasing, and to perfect holiness in the fear of G.o.d,-we look on it as a thing indifferent, that is to be determined according to the measure of our receivings from G.o.d, or we look on it as a thing not urging all, but belonging to ministers, or more eminent professors; and hence there ariseth much carnal liberty, in walking without the line of Christian liberty, because there is an indifference in the spirit that gives that lat.i.tude in walking; or else there is not that following of holiness in such a way, as can consist with the establishing of Christ's righteousness,-no denial of ourselves in our actions. We act as if we were sufficient of ourselves, and walk as if we were thereby justified, and commend ourselves to G.o.d in our own consciences, whenever we can have the testimony of our consciences for well-doing. And by this means the Lord is provoked. Because we do not honour the Son, the Father counts himself despised, and the Spirit is grieved and tempted to depart, and leave us to our own imaginations, till our idol which we established fall down, and our understanding return to us.

As it would be of great moment to the peace of Christians, and increase of holiness, to have that union of justification and sanctification stamped on their hearts, so especially to have the due and evangelic method and order of these impressed on their consciences, would conduce exceedingly both to their quickening and comforting. As there is nothing, that either so deadens or darkens, and saddens the spirits of the G.o.dly, as darkness in this particular, the ignorance and mistake of the method and order of that well-ordered covenant must certainly be very prejudicial to the life and consolation tendered by the gospel. This spiritual walking flows from the believer's state of non condemnation in Christ. He is once in Jesus Christ, and then he walks after the Spirit of Christ. You may make engines to cause a dead statue walk, but it cannot walk of itself till it have a principle of life in it. Walking is one of the operations of life, that flows from some inward principle, and so this spiritual walk and motion of a Christian in his course, is the proper operation of the new nature that he is a partaker of in Christ Jesus. As, then, you know it is impossible that there can be true and unfeigned walking, where there is no life, no principle within, to put the creature to motion, though a man may by art and some external impulse so act a piece of timber or stone, as it may resemble to you a walking like to living creatures, so it is not possible that any of the sons of Adam, who are by nature dead in sins, can walk spiritually, before they be united to Jesus Christ, by believing in him for righteousness and salvation. There may be such a walking of carnal unregenerate men, as may deceive all the senses and judgments of beholders. Men may be acting from base external principles in matters of religion, so that a beholder shall perceive no difference between them and others in whom Christ lives and walks; but before G.o.d it is nothing else but an artificial walk, a painted and dead business, because the Spirit that raised up Christ is not stirring in them. They are not living members of that Head that quickens all, have not been driven out of their own righteousness to Christ, the city of refuge. Their principles are no higher than walking to obtain salvation, and acceptation of G.o.d in a legal way, walking to pacify him, walking to please men and their own consciences, walking for gain or credit, or advantage in the way, walking according to custom or education in the way. These are not living principles. But when once a soul hath embraced Christ Jesus within it, he becomes in a manner a soul to actuate and quicken that soul. He animates it, and moves it in G.o.d's ways, according to the covenant of grace,-"I will put my Spirit within you, and cause you to walk in my statutes."

There is first quickening, and then walking. You who were dead in sins, hath he quickened together with Christ, Eph. ii. 1, 5; and then it follows in due order,-"I will cause you to walk in my statutes," Ezek. x.x.xvi. 27.

Christ comes into the heart to dwell, and then he walks in it, 2 Cor. vi.

16. And what is that,-Christ to walk in believers? It is nothing else but Christ by his Spirit making them to walk in his way. There is so little in us to principle a spiritual action, even when renewed and quickened, that we should look on ourselves not so much as workers with him, but as being acted by him. We should look on soul and body as pieces of organized clay that cannot move, but as they are moved by him as the soul and life of them; so that, according to the Scripture dialect, a Christian is nothing else, but Christ living and walking in such a person. This is it which Christ, when he is to go out of the world, instructs his disciples into, John xv. 1. He is the vine, and we the branches. The branch must be first united to the tree, and implanted into the tree, ere it bring forth fruit.

Without the tree it withers. So must a soul be first ingraft in Jesus Christ, implanted in him by faith in his death and sufferings, before it can grow up into the similitude of his resurrection, or "walk in newness of life," as Paul speaks, Rom. vi. 4, 5. "Without me ye can do nothing."

Ye must first be one with him, by believing in him, and receiving him as a complete Saviour, and then the sap and virtue of the tree flows into the dead branch, and it shoots forth, and blossoms and bears.

Now, if this doctrine of Christ and his apostles were duly pondered and believed, O what a change would it make on the lives and spirits of Christians! Since this is the order established in the gospel, and an order suitable both to his grace and our necessity, (as all that is in it speaketh forth an excellent contriver)-when we go about to establish our souls in another method, how is it possible that we should not weary and vex our souls in vain? How can we choose but torment ourselves and intricate ourselves still more? Our method and way is just contrary. We perplex our souls how to find the fruits of the Spirit of Christ, how to walk after the Spirit, without first closing entirely with Christ himself.

We trouble ourselves to find the operations of a spiritual life, before we lay hold on Christ, who is the life of our souls. It is made an argument by many, to keep them from believing in Christ, because they do not find that spiritual life stirring in them. How cross is this to the declared mind of Christ in the gospel! It cannot choose but both darken the spirit more, and dry up the influences of the Spirit of G.o.d, because it keeps thee from the fountain of all consolation. You may disquiet your souls by this means, but you shall never make advantage this way. Without him "ye can do nothing:" and yet ye will not come to him, because ye have done nothing. It is strange how little reason is in it, if your eyes were opened. You refuse or delay to abide in the vine till you bring forth fruit, and fruit ye cannot bring forth till you be in the vine. You would walk, and you will not have the life from which you must walk. Paul lived indeed, but what a life! "The life that I live is by the faith of the Son of G.o.d." Faith in Christ transported him out of himself to Christ, or received Christ into the soul, and Christ in the soul was the life of his soul, Gal. ii. 20. Your walking is as if a dead man would essay to go.

Will one expect figs of thorns, or grapes of thistles? I beseech you, know what wrong ye do to yourselves, and to Christ. Ye wrong yourselves, because ye stand in the way of your own mercy, ye stand aback from your life,-him that is "the way, the truth, and the life." You would walk in the way, but no man can walk in this way, but by this way. Christ must quicken you to walk in himself. Ye must get life in him, and not bring it.

You are in a vain expectation of fruits from yourselves,-they will never see the sun; and when you have wearied yourselves in such a vain pursuit, you must at length come and begin here. Ye wrong Christ's grace and mercy.

This order is suited of purpose for our desperate condition, and yet ye presume to reject it, and seek another. You prescribe to your skilful and tender Physician, that which would undo you. I beseech you, know the original of your miseries, doubts, barrenness, and darkness. Here it is,-you are still puzzling yourselves about grace and duties, how to fill your eyes with these, and ye neglect Christ as your righteousness, as one dead and risen again, and now sitting at G.o.d's right hand for us. You must first close with him, as unG.o.dly men. Though you were G.o.dly, you must shut your eyes on any such thing, and lay living Jesus upon your dead and benumbed hearts. Answer all your challenges with his absolution, and stand before G.o.d, in his clothing. Put his garment immediately on your nakedness and vileness, and we may persuade you it shall yield you abundant consolation and life. Because he lives, ye shall live, and walk. If you were more frequent and serious in the consideration of his excellent majesty, of his beautiful and lovely qualifications, as the Mediator for sinners, and of the precious promises which are all "yea and amen,"

confirmed in him, and less in the vain and unprofitable debates of self-interest, and such like, I am persuaded ye would be more fruitful Christians. This is not as the business of a holiday, to be done at your first coming to Christ, and no more. No, it must run alongst, all your life. The aged experienced Christian must come along as an unG.o.dly sinner, to a blessed and living Saviour, and have no other ground of glory or confidence before G.o.d, but Christ Jesus crucified.

Sermon VII.

Verse 2.-"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."

You know there are two princ.i.p.al things in the preceding verse,-the privilege of a Christian, and the property or character of a Christian. He is one that never enters into condemnation; He that believeth shall not perish, John iii. 15. And then he is one that walks not after the flesh, though he be in the flesh, but in a more elevate way above men, after the guiding and leading of the Holy Spirit of G.o.d. Now it may be objected in many consciences,-how can these things be? Have not all sinned, and come short of the glory of G.o.d, and so the whole world is become guilty before G.o.d? Is not every man lying under a sentence of death? "Cursed is he that abides not in all things," &c. How then can he escape condemnation? Again, you speak of walking after the Spirit, as proper to the Christian; but whose walk is not carnal? Who is he that doth not often step aside out of the way, and follow the conduct and counsel of flesh and blood? Is not sin dwelling here in our mortal bodies? Who can say, my heart or way is clean?

Therefore both that privilege and this property of a Christian, seem to be but big words, no real thing. And indeed I confess the mult.i.tude of men hath no other opinion of them but as fancied imaginary things; few believe the report of the gospel concerning the salvation of elect ones, and few understand what this spiritual walking is. Many conceive it is not a thing that belongs to men, who are led about with pa.s.sions and affections, but rather to angels or spirits perfected.

However, we have in these words an answer to satisfy both objections. He grants something implicitly, and it is this: It is true indeed, Christians are under a twofold law, captives and bondmen to these,-a law of sin in their members, bringing them in subjection to the l.u.s.ts of the flesh. Sin hath a powerful dominion and tyranny over every man by nature. It hath a sort of light and power over him. And likewise, every one was under a law of death, the law of G.o.d cursing him, and sentencing him to condemnation because of sin. These two were joint conquerors of all mankind. But, saith he, there is a delivery from this bondage. Freedom is obtained to believers by Jesus Christ, and so "there is no condemnation to them which are in Christ," and so they walk not after the leading and direction of that law of sin within them, but after the guiding of our blessed Tutor,-the Spirit of G.o.d. If you ask how this comes to pa.s.s,-by what authority, or law, or power, is this releas.e.m.e.nt and freedom obtained?

Here it is,-"by the law of the Spirit of life, which is in Christ." Christ is not an invader, or unjust conqueror, he hath fair law for what he doth, even against those laws which detain unbelievers in bondage. There is a higher and later law on his side, and he hath power and strength to accomplish his design. He opposes law unto law, and life unto death, and spirit unto flesh; a law of spirit unto a law of sin and flesh; a law of life unto a law of death;-in a word, the gospel, or covenant of grace, unto the law or covenant of works. The powerful and living Spirit of grace that wrought mightily in him, is set fore-against the power of sin and Satan in us, and against us. The one gives him right and t.i.tle to conquer, the other accomplisheth him for the work; and by these two are believers in Jesus Christ made freemen, who were bondmen. That, then, which we would speak from these words, is the common lot of all men by nature, viz. to be under the power of sin, and sentence of death; the special exemption of believers in Christ, and immunity from this, or delivery from it; and then the true ground and cause of this delivery from that bondage;-which three are contained in the words, it is a purpose indeed of a high nature, and of high concernment to us all. Our life and death is wrapt up in this. You may hear many things more gladly, but if you knew it, none so profitable.

Therefore let us gather our spirits to the consideration of these particulars.

As to the first, all men are under the bondage of a twofold law,-the law of sin within them, and the law of death without them. Man was created righteous; but, saith the wise man, he "sought out many inventions." A sad invention indeed! He found out misery and slavery to himself, who was made free and happy. His freedom and happiness was to be in subjection to his Maker, under the just and holy commands of his Lord, who had given him breath and being. It was no captivity or restraint to be compa.s.sed about with the hedges of the Lord's holy law, no more than it is a restraint on a man's liberty to have his way hedged in, where he may safely walk, that he may keep himself within it, from pits and snares on every hand. But, alas!-if we may say alas, when we have such a redemption in Jesus Christ,-Adam was not content with that happiness, but seeking after more liberty, he sold himself into the hands of strange lords,-first sin, and then death. "Other lords besides thee, O Lord, have had dominion over us,"

Isa. xxvi. 13. This is too true in this sense; Adam seeking to be as the Lord himself, lost his own lordship and dominion over all the works of G.o.d's hands, and became a servant to the basest and most abominable of all, even that which is most hateful to the Lord,-to sin and death. And this is the condition we are now born into. Consider it, I pray you,-we are born captives and slaves, the most n.o.ble, the most ingenuous, and the most free of us all. Paul speaks of it as a privilege to be born free; to be free in man's commonwealth. It is counted a dignity to be a free citizen or burgess of a town. Liberty is the great claim of people now-a-days; and indeed it is the great advantage of a people to enjoy that mother and womb privilege and right. But, alas! What is all this to be free-born in a civil society? It is but the state of a man among men. It reaches no further than the outward man, his life or estate. But here is a matter of greater moment,-know you what state your souls are in? Your souls are incomparably more worth than your bodies, as much as eternity surpa.s.seth this inch of time, or immortality exceeds mortality. Your souls are yourselves, indeed; your bodies are but your house or tabernacle you lodge into for a season. Now then, I beseech you, ask whether you be born free or not. If your souls be slaves, you are slaves indeed; for so the evangelist changeth these. Matthew saith, in chap. xvi. 26, "what hath a man gained, if he lose his own soul?" And Luke, chap. ix. 25, saith, what hath he gained, if he "lose himself?" Therefore you are not free indeed except your souls be free. What is it, I pray you, to enjoy freedom among men? I ask you, what are you before G.o.d, whether bond or free? This is the business indeed. The Pharisees pleaded a claim to the liberty and privilege of being Abraham's sons and children, and thought they might hence conclude they were G.o.d's children. But our Lord Jesus discovers this mistake, when he tells them of a freedom and liberty that he came to proclaim to men, to purchase to them, and bestow on them. They stumbled at this doctrine. What, say they, talkest thou to us of making us free? We were never in bondage, because we be Abraham's children. This is even the language of our hearts, when we tell you, that ye are born heirs of wrath, and slaves of sin and Satan. Here is the secret whispering of hearts;-we be Abraham's seed; we were never in bondage to any. We be baptized Christians; we have a church state,-have the privileges, and liberties, not only of subjects in the state, but of members in the church; why sayest thou, we are bondmen? I would wish ye were all free indeed, but that cannot be till you know your bondage. Consider then, I beseech you, that you may be free subjects in a state, and free members in a church, and yet in bondage, under the law of sin and death. This was the mistake; that was a ground of presumption in the Jews, and occasioned their stumbling at this stone of salvation laid in Sion. You think you have church privileges, and what needs more? Be not deceived,-you are servants of sin, and therefore not free. There are two sorts or rather two ranks of persons in G.o.d's house,-sons and slaves. The son abides in the house for ever, the slave but for a time. When the time expires, he must go out, or be cast out. The church is G.o.d's house, but many are in it that will not dwell in it. Many have the outward liberties of this house, that have no interest in the special mercies and loving kindness proper to children.

The time will come, that the most part of the visible church, who are baptized, and have eaten with him at his table, and had a kind of friendship to him here, shall be cast out as bondmen, and Isaac only shall be kept within, the child of the promise. The house that is here hath some inward sanctuary, and some outer porches. Many have access to these, that never enter within the secret of the Lord, and so shall not dwell in the house above. It is not so much the business, who shall enter into the holy hill, but who shall stand and dwell in it. The day of judgment will be a great day of excommunication. O how many thousands will be then cut off from the church of the living G.o.d, and delivered over to Satan, because they were really under his power, while they were church-members and Abraham's sons! Let me tell you then, that all of us were once in this state of bondage which Christ speaks of,-he that "committeth sin is the servant of sin," John viii. 34; "and the servant abideth not in the house for ever." So that I am afraid, many of us who are in the visible church, and stand in this congregation, shall not have liberty to stand in the a.s.sembly of the first-born, when all the sons are gathered in one to the new Jerusalem. Sin hath a right over us, and it hath a power over us, and therefore it is called a law of sin. There is a kind of authority that it hath over us, by virtue of G.o.d's justice, and our own voluntary consent.

The Lord in his righteousness hath given over all the posterity of Adam, for his sin, which he sinned, as a common person, representing us,-he hath given us all over to the power of a body of death within us. Since man did choose to depart from his Lord, he hath justly delivered him into the hands of a strange lord to have dominion over him. The transmitting of such an original pollution, to all men, is an act of glorious justice. As he in justice gives men over to the l.u.s.ts of their own hearts now, for following of these l.u.s.ts contrary to his will; so was it, at first, "by one man's disobedience many were made sinners," and that, in G.o.d's holy righteousness, sin entered into the world, and had permission of G.o.d to subdue and conquer the world to itself, because man would not be subject to G.o.d. But as there is the justice of G.o.d in it, so there is a voluntary choice and election, which gives sin a power over us. We choose a strange lord, and he lords it over us. We say to our l.u.s.ts, come ye and rule over us. We submit our reason, our conscience, and all, to the guidance and leading of our blind affections and pa.s.sions. We choose our bondage for liberty. And thus sin hath a kind of law over us, by our own consent. It exerciseth a jurisdiction; and when once it is installed in power and clothed with it, it is not so easy again to put it out of that throne.

There is a conspiring, so to speak, of these two, to make out the jurisdiction and authority of sin over us. G.o.d gives us over to iniquity and unrighteousness, and we yield ourselves over to it. Rom. vi. 16, 19, We yield our members servants to iniquity. A little pleasure or commodity is the bait that ensnares us to this. We give up ourselves, and join to our idols, and G.o.d ratifies it, in a manner, and pa.s.seth such a sentence,-Let them alone, he says, go ye every one and serve your idols, Hos. iv. 17. Since ye would not serve me, be doing,-go serve your l.u.s.ts, look if they be better masters than I; look what wages they will give you.

Now, let us again consider what power sin hath, being thus clothed with a sort of authority. O but it is mighty, and works mightily in men! It reigns in our mortal bodies, Rom. vi. 12. Here is the throne of sin established in the l.u.s.ts and affections of the body, and from hence it emits laws and statutes, and sends out commands to the soul and whole man.

Man chose at first to hearken to the counsel of his senses, that said, it was pleasant and good to eat of the forbidden fruit; but that counsel is now turned into a command. Sin hath gotten a sceptre there, to rule over the spirit which was born a free prince. Sin hath conquered all our strength, or we have given up unto it all our strength. Any truth that is in the conscience; any knowledge of G.o.d, or religion, all this is incarcerated, detained in a prison of unrighteous affections. Sin hath many strongholds and bulwarks in our flesh, and by these commands the whole spirit and soul in man, and leads captive every thought to the obedience of the flesh. You know how strong it was in holy Paul, Rom.

vii.; what a mighty battle and wrestling he had, and how near he was to fainting and giving over. How then must it have an absolute and sovereign full dominion over men in nature! There being no contrary principle within, by nature, to debate with it, it rules without much controlment.

There may be many convictions of conscience, and sparkles of light against sin, but these are quickly extinguished and buried. Nay, all these principles of light and knowledge in the conscience, do oftentimes strengthen sin, as some things are confirmed, not weakened, by opposition.

Unequal and faint opposition strengthens the adversary, as cold, compa.s.sing springs, makes them hotter. So it is here. Sin takes occasion, by the command, to work "all manner of concupiscence," Rom. vii. 8.

Without the law, sin is in a manner dead; but when any adversary appears, when our l.u.s.ts and humours are crossed, then they unite their strength against any such opposition, and bring forth more sinful sin. The knowledge and conscience that many have, serve nothing but to make their sins greater; to exasperate and imbitter their spirits and l.u.s.ts against G.o.d. "Why tormentest thou me before the time?" It is a devilish disposition that is in us all,-We cannot endure the light, because our deeds are evil.

Let us but consider these particulars, and we shall know the power and dominion of sin. 1st, Consider the extent of its dominion, both in regard of all men, and all in every man. I say, all men,-there is none of us exempted from it; the most n.o.ble, and the most base. Sin is the catholic king, the universal king, or rather Satan, who is the prince of this world, and he rules the world, by this law of sin, which is even the contradiction of the law of G.o.d. Who of you believes this, that Satan's kingdom is so s.p.a.cious,-that it is even over the most part of the visible church? This is the emperor of the world. The Turk vainly arrogates this t.i.tle to himself, but the devil is truly so, and we have G.o.d's own testimony for it. All kings, all n.o.bles, all princes, all people, rich and poor, high and low, are once subjects of this prince, ruled by this black law of sin. O know your condition, whose servants ye are! Think not within yourselves, "we have Abraham for our father,"-we are baptized Christians.

No, know that all of us are once the children of Satan, and do his works, and fulfil his will. But moreover, all that is in us is subject to this law of sin,-all the faculties of the soul. The understanding is under the power of darkness, the affections under the power of corruption, the mind is blinded, and the heart is hardened, the soul alienated from G.o.d, who is its life; all the members and powers of a man yielded up as instruments of unrighteousness, every one to execute that wicked law, and fulfil the l.u.s.ts of the flesh. This dominion is over all a man's actions, even those that are in best account and esteem among men. Your honest, upright dealing with men, your most religious performances to G.o.d, they are more conformed to the law of sin, than to the law of G.o.d,-Hag. ii. 14. "This nation, and the work of their hands, and that which they offer, is unclean." All your works, your good works, are infected with this pollution. Sin hath defiled your persons, and they defile all your actions,-the infection is mutual. These actions again defile your persons still more: To the impure all things are impure, "even their mind and conscience is defiled," t.i.t. i. 15. Do what ye can, ye who are in nature cannot please G.o.d; it is but obedience to the law of sin that is in you.

But 2d, Consider the intenseness and force of his power, how mighty it is in working against all oppositions whatsoever, unless it be overcome by almighty power. Nothing but All-might can conquer this power. The spirit that works in men by nature, is of such activity and efficacy, that it drives men on furiously, as if they were possessed to their own ruin. How much hath it of a man's consent! And so it drives him strongly and irresistibly. Much will, desire, and greediness, will make corruption run like a river, over all its banks set in the way thereof,-counsel, persuasion, law, heaven, h.e.l.l, yet men's corruption must be over all these. Preaching, threatenings, convictions of conscience, are but as flaxen ropes to bind a Samson. Sin within easily breaks them. In a word, no created power is of sufficient virtue to bind the strong man; it must be one mightier than he, and that is the Spirit of Jesus Christ. Do ye not see men daily drawn after their l.u.s.ts, as beasts, following their senses as violently as a horse rusheth to the battle! If there be any gain or advantage to oil the wheels of affection, O how men run headlong! There is no crying will hold them. In sum, sin is become all one with us; it is incorporate into the man, and become one with his affections, and then these command.

Sermon VIII.

Verse 2.-"For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death."

That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes, and from what fountain it flows, that a nation for a long time free from a foreign yoke, should now be made to submit their necks unto it. Many wonder that our nation, unconquered in the days of ignorance and darkness, should now be conquered in the days of the gospel; and there want not many unG.o.dly spirits, that will rather impute the fault unto the reformation of religion, than take it to themselves. There are many secret heart jealousies among us, that Christ is a hard master, and cannot be served. But would you know the true original of our apparent and threatened bondage? Come and see; come and consider something expressed in these words. All your thoughts are busied about civil liberty; but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all men's affections and conversations; and when the glorious liberty of the sons of G.o.d is offered unto us in the gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed. Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this law of the Spirit of life in Christ is published, and proclaimed openly unto congregations, unto judicatories, and unto persons, yet few do regard it. The generality are in bondage to a contrary law of sin, and this they serve in the l.u.s.ts thereof. Yea,-which most of all aggravates and heightens the offence,-even after we have all of us professed a subjection to the law of G.o.d, and to Jesus Christ, the King and Lawgiver, we are in an extraordinary way engaged to the Lord, by many oaths and covenants, to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his word and will, as the fundamental laws of this his kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yield willing obedience unto them; namely, the l.u.s.ts of the world, ignorance of G.o.d, unbelief, and disobedience. Now what became of all this work, you may know. The generality of all ranks have rebelled against that Lord and Prince, and withdrawn from his allegiance, and revolted unto the same l.u.s.ts and ways-these same courses against which we had, both by our profession of Christianity and solemn oaths, engaged ourselves. And so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruin. Because we would not serve our own G.o.d and Lord in our own land, therefore are so many led away captive(169) to serve strangers in another land, therefore we are like to be captives in our own land. Because we refused homage to our G.o.d, and obeyed strange lords within, therefore are we given up to the l.u.s.t of strangers without.

I would have you thinking, and that seriously, that there are worse masters you serve than those you most hate, and that there is a worse bondage, whereof you are insensible, than that you fear most. You fear strangers, but your greatest evil is within you. You might retire within, and behold worse masters, and more pernicious and mortal enemies to your well-being. This is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgment. If you could but rightly look upon other men, you might see, that they who are servants of divers l.u.s.ts, are not their own men, so to speak; they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he! Whither doth not his l.u.s.t drive him? Let him bind himself with resolutions, with vows, yet he cannot be holden by them. Shame before men, loss of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that l.u.s.t, when he hath opportunity. A man given to covetousness, how doth he serve that idol! How doth he forget himself to be a man!-or to have a reasonable soul within him, he is so devoted to it! And thus it is with every man by nature. There may be many petty little G.o.ds that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, unto which he hath sworn obedience and devotion. The man most civilized, most abstracted from the grosser outward pollutions,-yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There are some of the fundamental laws of Satan's kingdom, that rule in every natural man,-either the l.u.s.t of the eyes, or the l.u.s.t of the flesh, or the pride of life. Every man sacrificeth to one of these his credit and honour, or his pleasure, or his profit. Self, whatever way refined and subtilized in some, yet at best it is but an enemy to G.o.d; and without that sphere of self cannot a man act upon natural principles, till a higher Spirit come in, which is here spoken of.

Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. ii.

2. Many account it only liberty and freedom, therefore they look upon the laws of the Spirit of life as cords and bonds, and consult to cast them off, and cut them asunder. But consider what a wretched life you have with your imperious l.u.s.ts. The truth is, sin is for the most part its own punishment. I am sure you have more labour and toil in fulfilling the l.u.s.ts of sin, than you might have in serving G.o.d. Men's l.u.s.ts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest. What is the cause of all the disquiet, disorder, confusion, trouble, and wars in the world? From whence do contentions arise? "Come they not hence," saith James, iv. 1, "even of your l.u.s.ts that war in your members?"

It is these that trouble the world, and these are the troublers of Israel's peace. These take away inward peace, domestic peace, and national peace. These l.u.s.ts, covetousness, ambition, pride, pa.s.sion, self-love, and such like, do set nation against nation, men and men, people and people, by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his l.u.s.ts subdued, and his affections composed unto moderation and sobriety, O what a mult.i.tude of noisome and hurtful cares should he then be freed from! What a sweet calmness should possess that spirit! Will you be persuaded of it, beloved in the Lord, that it were easier to serve the Lord than to serve your l.u.s.ts,-that they cost you more labour, disquiet, perplexity, and sorrow, than the Lord's service will; that so you may weary of such masters, and groan to be from under such a law of sin.

But if that will not suffice to persuade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death. If you will not be persuaded to quit the service of sin, then tell me, what think you of your wages? "The wages of sin is death,"-that you may certainly expect; and can you look and long for such wages? G.o.d hath joined these together by a perpetual ordinance. They came into the world together,-"sin entered, and death by sin;" and they have gone hand in hand together since. And think you to dissolve what G.o.d hath joined? Before you go farther, and obey sin more, think, I pray you, what it can give you,-what doth it give you for the present, but much pain, and toil, and vexation, instead of promised pleasure and satisfaction? Sin doth with all men, as the devil doth with some of his sworn va.s.sals and servants. They have a poor wretched life with him. They are wearied and troubled, to satisfy all his unreasonable and imperious commands. He loads them with base service, and they are still kept in expectation of some great reward; but for the present, they have nothing but misery and trouble. And at length he becomes the executioner, and perpetual tormentor of them whom he made to serve him. Such a master is sin, and such wages you may expect. Consider then, what your expectation is, before you go on, or engage further,-death. We are under a law of bodily death, therefore we are mortal. Our house is like a ruinous lodge, that drops through, and one day or other it must fall. Sin hath brought in the seeds of corruption into men's nature, which dissolve it, else it had been immortal. But there is a worse death after this, a living death, in respect of which simple death would be chosen rather. Men will rather live very miserably than die. Nature hath an aversion to it,-"skin for skin, and all for life will a man give." Death imports a destruction of being, which every thing naturally seeks to preserve. But O what a dreadful life is it, worse than death, when men will choose death rather than life! O how terrible will it be to hear that word, "Hills and mountains, fall on us, and cover us!" Men newly risen, their bodies and souls meet again after a long separation, and this to be their mutual entertainment one to another,-the body to wish it were still in the dust, and the soul to desire it might never be in the body! Surely if we had so much grace as to believe this, and