Beams of Divine Light, Sermon 7 – Title page 8

Beams of Divine Light · Sermon 7 – Title page 8

p. 1THE SPIRITVALL IVBILE.

ROM. 8.2.

For the Law of the Spirit of Life in Christ Iesus, hath made me free from the Law of sinne and of death.

THERE be foure things especially,Foure things that trouble a Christians peace. that trouble the peace of a Christian (and indeed of any man) in this world.

The first, is sinne, with the guilt of it, binding them over to the wrath of God, and the expectation of miserie; a heavie bondage.

The second, is (besides the guilt of sinne) the remainders of corruption, with the conflict that accompanies them while we live in this world; and that conflict must needes be tedious.

p. 2The third, is the miseries of this life, that accompanie alway both the guilt and remainders of sinne in this world; we are condemned to a great deale of trouble here: and this doth much exercise and perplex Gods children▪

And then the shutting up of all; death, and damnation: the thought of these things doth much disquiet and disturbe the peace of a Christians soule.

Now in this Epistle we have comfort against all these: First, for the guilt of sinne, that binds us over to eternall judgement, and the wrath of God; we are freed by the obedience of Christ, the second Adam: as is excellently she well in the fifth Chapter.

And for the remainders of corruption, that we conflict with in this world; we are assisted against that, by the Spirit of Christ: for, as by the obedience of Christ, we are freed from the guilt; so by the Spirit of Christ, we are helped and assisted against the remainders of our corruptions.

For the third, the miseries of this life; we have victori… in Christ; In him we are more they conquerours, as you have it in this Chapter: They can doe us no harme, Nothing can separate us from the love of God in Christ Iesus. We have … singular comforts in this Chapter against all the troubles than can be fall us; and this is one, that triumphs over all: All things shall worke for the best, to them that love God. What should I speake of hurt, from any thing that p. 3befalls us, when all shall worke for the best, by the over-ruling of him that commands all, Vers. 28?

And for death it selfe, Neither life nor death shall be able to separate us from the love of God. And for damnation, which accompanies death, It is God that justifieth, who shall condemne? There is opposite comforts in Gods Booke, nay, in this Epistle, and in this Chapter, against all that may any way trouble our peace. There is no condemnation to them that are in Christ Iesus, saith the Apostle; and then he goes on after, to shew how by the helpe of the Spirit, all things worke for the best, &c. In this very Verse likewise, you have this comfort set downe, of our freedome by Christ from any thing that may hurt us. For the Law of the Spirit of life in Christ Iesus, hath made me free from the Law of sinne and of death.

The words are dependant,Dependance of the words… as we see in the particle, for, For the Law of the Spirit of Life, &c. They depend upon the first Verse thus, as a reason why, how ever there be sinne in Gods children, yet there is no damnation to them. There is no condemnation to those that are in Christ Iesus, he prooves it thus; Those that are free from the Law of sinne, and of death, which brings in condemnation; those undoubtedly are free from damnation: but those that are in Christ Jesus, they are freed from the Law of sinne, and of death; therefore there is no condemnation to such. But how shall we know, p. 4that we are in Christ Jesus? Those that have the Spirit, and are led by the Spirit of Christ, they are in Christ; The Law of the Spirit of life in Christ Iesus, hath freed me from the Law of sinne, and of death. So I say, the words are especially a reason of the former, There is no condemnation to them that are in Christ Iesus: because, by the Spirit of Christ they are freed from the Law of sinne, and of death; and by consequent, they are freed from damnation: for, what brings in damnation, but sinne?

In the words then, there is an opposition; there is Law against Law; The Law of the Spirit of life, in Christ; and, the Law of sinne, and of death. Now, where there are contrarie Lawes, if there be contrarie Lords (as there must be) New Lords will have new Lawes; especially, if they be Lords by conquest: they will alter the very fundamentall Lawes that were before; as you know the old Conquerours have done in this Kingdome. Here is Law against Law, and Lord against Lord; Christ against sinne, and death. Here is a Lord by conquest over all other Lords, and Lawes: therefore, here must needes be an alteration of Lawes upon it, the very fundamentall Lawes must be altered. But to come more particularly to the words;

For the Law of the Spirit of life in Christ Iesus, hath freed me from the Law of sinne, and of death.

The words are much vexed by Expositors. p. 5I will rather speake my owne judgement of them, and reconcile them, then dash one mans judgement against another: for that tends not to edification. The Law of the Spirit of life, &c. The meaning of the words is plaine, if we compare it with other Scriptures.

[The Law. Law, what.] It is nothing but a commanding power: for so the word written, the Law (in the Apostles meaning) is but a power forcing and commanding. So the Law of the Spirit of life, is the commanding and forcing power of the Spirit of life in Christ Iesus: and so the Law of sinne, it is either the tyrannicall command and forcing power of sinne, or else the condemning for sinne afterwards, as we shall see hereafter; for we shall unfold the words better in the particulars.

First then,Parts of the Text. here we have set downe what estate we are in by nature; we are under the Law of sinne, and of death.

And then, here is our freedome and deliverance from that; we are made free from the Law of sinne, and of death.

And then the Author of it, Christ Jesus; The Law of the Spirit of life in Christ Iesus hath freed me from the Law of sinne, and of death.

In the words, and those that goe a little before, there are these three maine fundamentall points of Religion:

The miserie and bondage of man.

The deliverance of man.

And his dutie.

p. 6Here you have his miserie; he is under sinne and death.

Here is his deliverance; he is free from this by Christ.

And for his dutie, you have it in the last Verse of the former Chapter, speaking of his deliverance: Oh wretched man that I am, who shall deliver me from the bodie of this death? then it followes; Thankes be to God through Iesus Christ our Lord: Thankfulnesse is due, not verball thankfulnesse onelyonly. Indeed, the whole life of a Christian, after his deliverance, is a reall thanksgiving: but that is not in my Text.

To speake therefore of our estate by nature, and of our deliverance; our estate is, that we are under the Law of sinne, and death.

We are under the Law of sinne.

Observ.We are under sinne: what sinne? We are under a three-fold sinne.Naturally we are under the Law of sinne.

We are under the first sinne of our first father: for as Levi payd Tythes in Abraham to Melchisedech, Sinne three-…old.so we all sinned in the Loynes of Adam our first Parent,11Adams sinne. and the guilt of that first sinne lyes upon us.

22Originall sinne.Secondly, there is another sinne that is derived and springs from that first sinne; which is the deprivation of the Image of God, the pravation of our nature, we call it originall sinne; whereby we are stripped of that good we had in our first creation, and have the contrarie p. 7image, the image of Satan stamped upon us: so we are under the first sinne, the guilt of it; and we are under the sinne of nature, which we call originall sinne, because it is derived to us even from our birth and first originall we had in Adam.

And then we are under actuall sinnes,33Actuall sinnes. which are so many bonds to tie us fast under sinne. We are dead by nature, but we are dead and rotten by actuall sinnes; we super adde to the guilt of our sinne, by our dayly conversation. We are blind by nature, but we are blinded indeed much more, by our custome of life. Every sinne doth, as it were, tie us faster to damnation, and keepes us faster under the bondage of sinne. Every new sinne takes away some part of the light of the understanding, and takes away some freedom of the will; it darkens the judgement more and more, and enthralls the will and affections, and bindes a man more and more to the just sentence of God: That as it is, Prov. 5.Prov. 5.Prov 5 the sinner is tied with the bonds of his owne sinnes: he is under the chaines of an habituated wicked course of life, as well as of the sinne of nature, which is the spring of all.

This is the miserable state of man,Sinnes as chaines. and these chaines of his sinnes reserve him to further chaines: Even as the Devill is reserved in chaines, that is, in terrours of his conscience, which as chaines bind him till he be in Hell, the place he is destinated to; so we being in p. 8the chaines, and bondage, vexed with our sinnes, we are at the same time in the chaines of terrours of conscience, the beginnings of Hell, and reserved to chaines of damnation, and death, world without end. It is another manner of matter, our estate by nature, then it is usually taken for. If men had but a little supernaturall light, to see what condition they are in, till they get out into Christ Jesus, they would not continue a minute in that cursed estate.

Iustice in God, to give up men to their sinnes.And we have deserved to be cast into this estate, by reason that we left our subordination and dependance upon God; which being creatures, we should have had. Therefore we turning from God to the creature, God punisheth our rebellion to him, with rebellion in our selves; because we withdrew our subjection from him, that therefore there should be in us a withdrawing of the subjection of sinne, and of the whole soule to God. So this captivitie to, and giving up to sinne in us, it is penall, and sinfull; but as it comes from God, it is meerely judiciall. Therefore we have it oft in the New Testament, in Rom. 1. & 2 Thess. Rom. 1. 2 Thess.Rom 1The Gentiles, because they would not entertaine the Truth that they might have had by the light of Nature, God gave them up to their sinnes. And then the Christians, after the Apostles times, they set slight by the good Word of God, the Gospel, therefore God gave them up to beleeve lyes. It was sinne in them; but as God gave them up, it was justice. p. 9So this captivitie, and giving men up to their owne lusts, it is justice, as it comes from God, it is a horrible judgement; it is worse, then to be given up to the Devill himselfe: for by being given up to our lusts, we encrease our damnation. To be given up to be tormented of the Devill, it is not such a mischiefe, as this spirituall captivitie under sinne: we are guiltie our selves, of our owne thraldome. And this will encrease both the shame, and the punishment: The shame, that a man shall say in Hell afterward; I have brought my selfe hither, I had meanes enow, prohibitions enow; I had sometimes chastisements of God, sometimes motions of his Spirit, sometimes one helpe from God, sometimes another: yet notwithstanding I brake through all oppositions that God set betweene me, and the execution of my lusts, and to Hell-ward I would; and hither I have brought my selfe. So that indeed, the greatest part of Hell torment, the shame of them especially it will be, that men have brought themselves by their owne wits and carnall lusts, thither. And indeed, all the wit a carnall man hath that is not sanctified by Gods Spirit, it is to worke himselfe to miserie, to be a drudge to his lusts; that sets all the parts he hath on work, not how he may serve God, and be happie in another world; but how he may proule & provide for his owne carnall lusts.The miserie of being under sinne. This is the estate of all men by nature, they are under sinne, under the power of sinne, the blind judgement leades p. 10the blind affections, and both fall into the ditch, into Hell.

11We are under Satan.The fearefulnesse and odiousnesse of this condition, to be in prison, and thraldome, and bondage to all kind of sinne, naturall & actuall, it will appeare further by this; That being in subjection to our base lusts, by consequence we are under the bondage of Satan: for, he hath power over death, by sinne; because he drawes us to sinne, and then accuseth us, and torments us for sinne. By sinne, we come to be under his bondage; so that we are under the fearefull captivitie of the Devil, while we are under the captivitie of sinne: for, all the power that he hath over us, it is by sinne; he is but Gods executioner for sinne. First, God gives him power to draw us to sinne, to punish one sinne with another, and then he suffers him to accuse, and to torment us afterward. What a fearfull bondage is this, that being under sinne, we are under Satan? We are servants to our enemie; as God threatned his people, that they should serve their enemies: but this is a greater judgement, to be slaves to this enemie. This is the condition of every sinner. To be a slave to a mans enemie, it is a judgement of judgements: yet nothwithstanding, this is the case of every man by nature, he is a servant to his enemie, to Satan, and his owne lusts. He is a right Cham, a servant of servants: for Satan useth him as the Philistims did Samson, he puts out his eyes, he puts out his judgement, his wits, he besots p. 11him; and so he goes blind in Satans blind worke, and businesse: he is in a Maze all his life long, till at length he sinke into Hell. So this is the aggravation of a mans estate by nature he is a slave to his enemie. You know blessed Zacharie saith, Luke. 1.Luke 1.Luke 1 That being delivered out of the hands of our enemies, we might serve him without feare in righteousnesse and holinesse all the dayes of our life. There is no wicked man, but he is acted by the Devill (oh,Wicked men acted by the Devill. that we would consider of it:) we thinke we are led onelyonly by our owne lusts and sinnes as men; but untill a man be in Christ,Ephes. 2.Eph 2 he is ruled by the command of the Prince of the Aire, and in 2 Tim. 2,2 Tim. 2.2 Tim 2 he is ruled by Satan, according to his will. Even as a Bird in a snare it may move up and downe, but it is still in the snare and he that hath it there cares not, he knowes he hath it, safe and he goes about to catch other birds: So when we are in our lusts, and follow them the Devil hath us in his snare, he is secure of us, and goes about getting more and more still; the Devill acts, and moves, and leads all carnall men.

But how chanceth it, that they doe not know and perceive it?

It is because he goeth with the streame of their owne corruptions.Carnall men better then the Devill would have them. Indeed we must make some limitation of this. In some cases, the Devill doth not move carnall men, they are better then the Devill would have them be for the good of the Common-wealth, and State; but yet take them as they stand in relation to p. 12Religion, they may be devillish, secret, bitter, darke enemies to that. Though they may have strong heads for the good of the State, yet it is not from any intrinsecall good in themselves; but God useth them, and makes them doe that. For the Devill would have all naught; he is an enemie to the very Swine, therefore much more to the good of a State. Therefore there are many politike civill Vertues, as we fee in Achitophel, and Iudas, which no question, is more then the Devill would have; he would not have civill men so good, he would not have them doe that they doe for the common good oft times: yet the Devill will be sure to be at one end of the good they doe, to taint them, that their aime shall not be good, it shall not be to the glory of God, it shall not be in reference to salvation.

And so as the good is temporall, they have a reward sutable to their desire, they care for no more: for they beleeve not Heaven, but in a generall notion; It may be there is such things, it may be not: therefore the good they doe, is some little pettie obedience; and what doe they desire? To be well esteemed, and respected; to be venerable, and to have honourable opinions in the hearts of men, that men may stoupe in their conceits to them as men of respect. This they deserve indeed, and this they have; God gives them that they would have. But as Christ tells the Pharises, p. 13who did excellent good things, but it was to be seene of men, he tells them, they had their reward: they had all they looked for; for they were Atheists, they looked not for Heaven. So a man may say of all men that are out of the state of grace: though they doe more then the Devill would have them, and for diverse degrees of that they doe, they are not subject to the Devill; yet he taints their actions one way or other in the end, he joynes himselfe in the action first or last, he hath a hand in all their actions. So that notwithstanding there be many good things, yet this hinders not a whit, but that they may be under the power of the Devill: for it is but in reference to civill Government and State, which is but for a time: The fashion of this world passeth away; here will be no Magistrates to governe, nor no people to be governed, ere long.

I speake it, because many men are readie to propound such and such, to imitate them in their courses; and to say, I will be no more religious then he: when, perhaps, all may be but formalitie, and common graces for this world. God will honour some so much, to be instruments for common good here: but what is that to eternall salvation? He may be a slave to his lusts, and an enemie to the power of grace, for all that. Therefore, unlesse we see men wrought upon thorowly, to be of the mind of Christ, to have the Spirit of Christ, to judge of things as Christ p. 14judgeth, to judge the service of God, and doing his will, to be the best things, and to goe about doing good, and that with reference and obedience to God; all is nothing, else: A man may be under the bondage of his corruptions, and so by them to Satan.

22To worse thing: then our selves.Againe, when we are under our lusts, and sinnes, it is about earthly things; we are in slaverie to that which is worse then our selves. Sinne is the vilest thing in the world, and the things whereabout sinne is occupied, are the profits, and pleasures, and trifles of this world, meane pettie things; it is a base slaverie, to consider whom we serve.

33So excellent a thing as the soule.And to consider what it is that is in bondage, the immortall soule of man, that had the image of God stamped upon it; and in the soule of man, the most excellent part, the will, that is most free, yet being under sinne, it is most bound. Our will was given us, to cleave to God, and the best things; to make choise of the best things, and to cleave to them undivided in life, and death, and for ever; and so by cleaving to things better then our selves, to advance our selves to a higher condition. For when the soule of man that is under better things, that is under God, and Christ, and doth cleave to God, and Christ, in his affections, and to the things of a better life; these be things bettering a mans condition, even raysing the soule from its owne present estate, to a glorious condition. p. 15For we are as we affect, our wills and our affections doe transforme us; therefore wicked men are called the World, because they love it; and holy men are called heavenly, because they are carryed in their affections and wills, to heavenly things. Our affections and wills doe denominate us, they give us the name; nay, that is too little; they doe give us the realitie, the state. When God so alters and changes our dispositions, that out of a sanctified judgement, wee make a right choyse of things, and then cleave to them in our wills and affections constantly; this raiseth our nature to be higher then it selfe. Hee that cleaveth to the Lord, is one Spirit, as the Apostle saith. Indeed, our affections tran… forme us anew.Simile. As it is with the fire, it transformes cold and grosse bodies to be all fierie: so God, and heavenly things, worke upon our hearts, they transforme us to be like themselves.

Now for this inward soule of man, which is so excellent a thing, fitted by God to cleave to better things, for communion with himselfe, and everlasting happinesse; for this, to be a drudge to base pleasures, and profits, to the windie empty things of this world, to vaine titles, & such like empty things, and to place its happinesse in these things; it is a pittifull degeneration, that so excellent a thing as the immortall soule of man, that shall never die, should joyne with those things that shall p. 16make him miserable; that it shall be better for a man that he had never beene, as it is said of Iudas; It had beene better for that man that he had never beene borne.

44The fruit of it.In the next place, consider that that followes this thraldome and basenesse to our lusts:11Vncertaine pleasure. there is a double fruite of it. The one, is uncertaine: I meane, for our yeelding to our base affections, what get we? The pleasures of sinne for a season, a little pleasure, or profit, perhaps not that neither: but if we have it, it is a fading commodity, that goes away quickly; when they are gotten, what are they? vanity; they promise more before we get them, then they performe when we have them. But then, there is another wages, that God in justice hath appointed for it, that is damnation; The wages of sinne is death: it cries for wages. When we are under sinne we can looke for nothing but death; and therefore he joyns them together here; the law of sin, and of death; an expectation of eternall misery. This a man hath that is wedded to himselfe, that hath not learned the first lesson in the Gospel, to deny himselfe; he is a wretched slave to the Devill, in his best part, and power; his lusts imprison his will and affections; his wit, that should devise how hee should be happy for for eternitie, it is onelyonly a drudge to his base lusts. There are a company of men, that are the shame, and blemish of the Gospel, that set their wits a worke onelyonly how to devise to p. 17satisfie their base lusts; and then the issue and conclusion of all this, is eternall misery; and in the meane time, the expectation of misery in terrours of conscience. This is the estate of every man, till he be translated by the Spirit of God to a better condition in Christ, that he spends out his time in a base and miserable thraldome, worse then the thraldome of the Israelites in Egypt, or in Babylon.

And it is so much the more fearefull,55Men are insensible of their bondage. because men are insensible of it, like Bedlams, that make nothing of their chaines, that laugh in their chaines. A franticke man, when he is bound in chaines, he laughs; when they that are about him weepe at his misery: so you have men frolicking in sin, they will sweare at liberty, and besot themselves at liberty, and corrupt their consciences, even for base trifles: they thinke they are in no bondage, they doe all wondrous chearefully, and well; when as, indeed, the more chearefully and readily any man performes the base service of sinne,Freedome in sin is a bondage. the more he is in bondage. Freedome is opposite to bondage; notwithstanding, such is the nature of sinne, that the more freely we doe it, the more we are bound; because the more freedome we have, the more we are intangled; wee runne into guilt upon guilt, till after guilt comes execution, an eternall separation from the presence of God, and an adjudging to eternall torments for ever.

p. 18The false judgement of the world, who are happy.So that it is a false judgement that the world hath: they thinke great men happy men, why? They doe as they list. I, they may doe so, and oft times they take the liberty to doe so; they will be under no Lawes, they are so farre from obeying the Law of God, that they are loath to be hampred with the Lawes of the State, or with any Lawes, but they will be above all. A miserable condition, why? the more will a man hath in evill, the more miserable; for the more freely, and with lesse opposition hee tangleth himselfe, (let his place be never so great) the deeper he sinks in rebellion, and the deeper hee sinks into guilt upon guilt; which will all come to a reckoning, at the houre of death, and day of Judgement. So the men that we admire, and envie most (out of simplenesse, and want of judgement) they are the most miserable creatures in the world; if they be out of Christ; and have not grace: for they have nature let loose in them, without restraint, and nature being under the captivitie of sinne, becomes out of measure sinfull, in such: The lesse a man is curbed either from Lawes above him, or the Law within him, to check him, the more wretched man he is: for the deeper hee goes in rebellion and sinne, the deeper his torment shall be afterward.

Great persons have a great priviledge; what is that? they shall be greatly tormented; that is all the priviledge that I know, if they be p. 19naught. Those that shake off all bonds, any earthly priviledge and prerogative, is so farre from exempting them from misery, that it makes them more miserable: for unlesse they have grace to use those things that might be an advantage to better things, they sinke deeper and deeper into sinne, and so into terrours of conscience, first or last; and by consequence, to damnation: Oh, it is a fearefull condition, to be the greatest Monarch in the world, and not to be in Christ, and under the Law of the Spirit of life in Christ! they are the objects of pitty above all kinde of men, to truely judicious soules, that know out of Gods truth, and by the light of the Spirit, what is to be judged of the state of men. You see then what kind of misery it is that naturall men are under, being under the Law of sinne.

To declare it a little further; for men will hardly thinke it is such a bondage,66The tyrannie of sinne. to be under sinne. Therefore, I beseech you, doe but consider how sinne tyrannizeth, where it gets strength;Covetousnesse. see it in some instances. The covetous worldly man that is under the Law of that lust (he hath the law of other lusts, but that is predominant) see how it tyrannizeth; it takes away his rest, the use of Gods blessings, the good things he hath given him to enjoy, it makes him in thrall to the creature.Carnall pleasure. Wee see it in carnall pleasure; Amnon, when he lusted after his sister Thamar, it tooke away his p. 20rest. And how doth this base affection tyrannize in some men? it makes them forget their bodies so, that they overthrow their health, and hasten death temporall; it hurts the naturall man, it makes them forget their credit, it makes them forget their soules, it makes them stinke, by living in that carnall noysome sinne. The judicious Heathen were sensible of it, by the strength of naturall judgment: yet sinne where it is in any strength uncurbed, it so tyrannizeth, that it makes men forget both health, and life, and credite and estate in this world, that they come to nothing. What should I speake of forgetting life eternall, and damnation? (they have no faith to beleeve that, but) such is the tyrannie of sinne, that it makes them forget things sensible; that by experience after, they see how dearely they have bought their base pleasures, with the losse of credite, and health, and comfort; with the losse of the estate that God hath trusted them withall, in this world.

Ambition.Take a man that is under the base Law of ambition, a proud person, see how it tyrannizeth over him; it makes him forget blood, and kinred, all the bonds of nature, he will kill his brethren to make his way; as you know in our owne Stories, such Tyrants, if there were not Stories enow in this kind, daily experience shewes it. Where the Law of ambition and pride raignes, it makes the heart p. 21wherein this Tyrant sets up his Throne, to forget all bonds whatsoever, of nature, and justice. You know whose speech it was; If the Law must be violated, it must be for a Kingdome: but men will doe it for farre lesse; we see what men will doe for a base place to command others in this world, (when they are conscious of their owne ill courses, and commanding corruptions) and all to give way to the base affection of ambition. A touch is enough of these things, for experience witnesseth, and goes along with me. All men that are not in Christ, they have some predominant sinne, either some base sinne, or some more refined sinne, and lust, that keepes them from Christ and salvation, and this tyrannizeth over them.

And this is the nature of this Tyrant sinne,Sin takes away the sight of it selfe. it hath such possession of a man till he be got out of it, and be in Christ, that it takes away the sight of it selfe, it hinders the knowledge of it selfe, it puts out a mans eyes. For that whereby a man should judge of corruption, it is corrupt it selfe.Wisedome in man corrupted. The wisedome of a man is death, it is enmitie to God. The wit that he hath that should discerne of his base courses, it tangles him more and more to his owne lusts: so that wit, and wisedome, the highest part of the soule, it is imprisoned by base affections, and that power that should discerne corruption, it is set on worke to satisfie corruption. What is the wit of a man that is not p. 22in Christ, occupied about all his life time? it is nothing but a drudge, and a slave, to devise meanes to satisfie his base lusts. Take a worldly man, hee is exceeding witty to contrive wordly plots, and businesse (though he be a dunce, and a sot, in matters that are spirituall) in his owne tract and course, hee hath a shrewd wit, why? because his lusts to the world, they whet his wit. So we see the best thing in man now, is inthralled to sinne, his very wisedome it selfe; therefore it is enmity to God.

Men not given up to all sinnes alike.Every man hath some Herodias, some sinne or other that hee is in bondage to, till he be in Christ. He cannot in a like measure, be given and inthralled to all sinnes, it is unnecessary: because one sinne serveth another; many sinnes serve one great one. Corruption doth not runne in all streames in one equality: but it runnes amaine one way unchecked, and uncontrolled, and unmortified, (in all men that are not in Christ) and subdues the soule to it selfe, that it can devise, and plot for nothing, but to satisfie that base lust. This is the state of man by nature.

Object.But some will say, it is not our state and condition; wee are baptized, and receive the Sacrament, and heare Sermons, and read good bookes, and therefore we are not under sinne.

Answer.But saith the Apostle, His servants ye are to whom ye obey; you may know the state of your p. 23service, and subjection by the course of your life. And as Christ saith to the Iewes, Iohn 8. they bragged that they were free: alas, proud people, they were neither free for soule, nor state: for they were under the Romanes. They thought they were free because they were Abrahams children: were they not in captivity to the Egyptians, and under the Babylonians, and in present captivity under the Romanes? yet they forget themselves out of pride: If the Sonne make you free, ye are free indeed: but because they were in a sinfull course, they were slaves of sinne. So it is no matter what priviledges men are under, that they receive the Sacrament, and are baptized, and live in the Church, &c. His servants yeare, whom yee obey. If there be prevayling lusts that sit up their throne, and tyrannize in our hearts, and set our wits on worke, to devise how to satisfie them, more then to please God; it is no matter what priviledges we have, it is no matter whose livery we weare, but whom we serve. We may weare Gods Livery, that shall be pulled over our heads afterwards, and we be uncased, that it shall appeare that we are the Devils servants under the profession of Christ.

There is no man that is not in Christ, that denies his corrupt nature any thing: if revenge bid him take revenge, he will if he can; if he doe not, it is no thankes to him, but to the Lawes. If any sinne rise in the heart, all p. 24the parts of the body, and powers of the soule, are ready weapons to this tyrant, to keepe a man in slavery. As if anger and wrath, keepe a man in bondage, you shall have it in his countenance, his hand will be ready to execute it, his feet will be ready to carry him to revenge. If it be a proud heart that a man is kept under, you shall have it in his lookes, and expressions outward. If it be the base affection of lust, you shall have adultery in the eye, an unchast and uncircumcised eare, and filthy rotten language. Men you see upon all occasions are ready to execute the commands of these tyrannicall lusts, in some kinde or other. Therefore never talke of thy freedome, when lusts are raised up within thee, either ascending from thine owne corruption, or cast in by Satan, and so joyning with thy heart, presently thy tongue will speake wickedly, and thine eyes, and lookes, and countenance, shew that there is a naughty heart within, and the whole man is ready to execute it, further then a man is curbed by Law, or respect to his reputation or the like, which is no thankes to him. Yet a man cannot act the part of a civill man so well, but the corruption of his vile heart, will betray it selfe in his lookes or language, one time or other this tyrant will breake forth. Therefore let us looke to our hearts and courses, for if we be not in Christ, we are under the Law of sin,

p. 25And of Death.

We are not onelyonly under the law of sinne,We are under the law of death. but also of death. Now, there is a death in this world; the separation of the soule from the body;11Naturall. but that is not so much meant here: for when we are in Christ, we are not free from this death.

But there a is worse death,22Spirituall. which is a separation of the soule, from the favour and love of God, and from the sanctifying, and comforting Spirit of God: when the Spirit of God doth not comfort, and sanctifie the soule, it is a death.11In this world. For as the soule is the life of the body; the body hath but a communicated life from the union it hath with the soule. The soule hath a life of its owne, when it is out of the body, but the body hath its life from the soule; so it is with the soule, when there is an estrangement of the soule from the Spirit of God, & Christ, sanctifying and comforting and chearing it, then there is a death of the soule: the soule can no more act any thing that is savingly, and holily good, then the body can be without the soule. And as the body without the soule, is a noysome odious carcasse, offensive in the eyes of its dearest friends: so the soule without the Spirit of Christ, quickening and seasoning it, and putting a comelinesse and beautie upon it, it is odious. All the cloathes, and flowers p. 26you put upon a dead body, cannot make it but a stinking carkasse: so all the morall vertues, and all the honours in this world put upon a man out of Christ, it makes him not a spirituall living soule: he is but a loathsome carrion a dead carkasse in the sight of God, and of all that have the Spirit of God: for hee is under death, he is starke, and stiffe, unable to stirre or moove to any duty whatsoever, he hath no sense, nor motion. Though such men live a common, naturall civill life, and walke up and downe, yet they are dead men to God, and to a better life. The world is full of dead men, that are dead while they are alive, as S. Paul speakes of the Widow that lives in pleasures. A fearefull estate, if we had Spirituall eyes to see it, and thinke of it.

22At the houre of death.But then after the death of the soule in this world, there is another degree of spirituall death; which is, when the soule leaves the body, then the soule dies: for then it goes to hell, it is severed for ever from the comfortable and gracious presence of God, and likewise it wants the comforts it had in this world.

33At the day of Indgment.And the third degree of it is, when body and soule shall be joyned together; then there is an eternall separation of both, from the presence of God, and an adjudging of them to eternall torments in hell. This is the state of all men that are not in Christ, they are dead in soule while they live; dead after the p. 27separation of the soule and body; and after to be adjudged to eternall damnation, world without end. Life is a sweet thing, and wee know death it is terrible; when we would set out our hatefulnesse to any thing, wee use to say, I hate it as death: doe wee love life, and doe we hate death? we should labour then to be out of that condition, that we are all in by nature, wherein we are under sinne and death, in regard of spirituall life (I meane) for, for civill life, and government, and policy, men may have life and vigour enough, that are hypocrites: but I speake of a better life, an eternall life, that is not subject to death.

Now,A man under sin is under death. marke the joyning of both these together, we are under sinne and death by nature; where a man is under sinne, he is under death: for as the Apostle saith, Rom. 5.Rom. 5.Rom 5 Sinne entred into the world, and by sinne death. They were neither of both Gods creatures, neither sinne nor death: but sinne entred into the world by Satan, and death by sinne. Oh, ye shall not die, saith Satan; he was a lyar alway from the beginning: so now he saith to men, you shall not die; you may doe this, and doe well enough, but he is a lyar, and a murtherer; when he solicites to sinne, he is a murtherer. Let us take heed of solicitations to sinne, from our owne nature, or from Satan; marke how God hath linked sinne, and death, The wages of sinne is death. When we are tempted to sinne, we thinke, I shall have this credit, p. 28or profite, or contentment, or preferment, and advancement in the world. I, but that that you get by sinne, it is not so great as you looke for, when you have it, if you get it at all:Sinne and death goe together. but afterwards comes death, the beginnings of eternall death, terrours of conscience universally follow, if a man be himselfe, if he be not besotted. The more a man is a man, and enjoyes the liberty of his judgement to judge of things; the more he sees the misery that is due after sinne, with a fearefull expectation of worse things to come. Sinne, and death are an adamantine chaine, and linke that none can sever; who shall separate that which God in his Justice hath put together? If sinne goe before, death will follow; if the conception goe before, the birth will follow after: if the smoake goe before, the fire will follow. There is not a more constant order in nature, then this in Gods appointment, first sinne, and then death, and damnation after.

Vse.Therefore when wee are tempted to sinne, let us reason with our selves,To see death in sinne. there is death in the pot, let us discerne death in it, it will follow. And if a man after repent of it, it will be more sharp repentance and grievous, then the sinne was pleasant; that a man shall have little joy of his sinne, if he doe repent; if he doe not repent, what a fearefull estate is a man in, after he hath sinned? Sinne, and death goe together, no humane power can sever them: p. 29for take the greatest Monarch in the world, when he hath sinned, conscience is above him as great as hee is; for conscience is next under God; it awes, and terrifies him, and keepes his sleepe from him: as we see of late in our bloody neighbour Country▪ after that great Massacre, he could not sleepe without Musicke, and the like. All that they have and enjoy in the world, all their greatnesse, it will not satisfie and stop the mouth of conscience: but when they sinne, they feele the wrath of God arresting, and they a…e as i… were, shut up in prison, under the terrours of an accusing conscience, till they come to eternall imprisoment, in the chaine of hell, and damnation. This is the estate of the greatest man in the world, that is not in Christ. They are not so happy as we thinke they are, they are imprisoned in their owne hearts: though they walke at never so much liberty abroad, and doe what they list: for sinne and death goes together; and before eternall death comes, the expectation, and terrours of it seize on them for the present. So that whatsoever our first birth be, though it be noble, and great, yet by it we are bond-slaves under sinne and death, unlesse our second birth, our new birth, make amends for fl…e, for the basenesse of our first birth. This prerogative, our spirituall noblenesse, is such an estate wherein wee are not borne; but are borne againe to it, to an inheritance immortall, &c. But p. 30by nature wee are all bond men, though wee be be borne never so nobly. Therefore let us never bragge of our birth, as the Jewes did, that they were the children of Abraham. No, saith Christ, you are of your father the Devill. Let none stand upon the Gentrie, and Nobility of their birth, unlesse they be taken out of the condition they are in by nature, to be in a better condition in Christ: for we see all men naturally, are under the law of sinne and death.

These things are slighted, because wee enjoy the pleasures of sinne for a season; men thinke to be inthralled to sinne, it is pleasant thraldome, they are golden fetters: for I shall have the pleasures of sin all my life time, &c. and for death, I will set a Romane spirit against death. Saith a Romane; what, is it such a matter to die? It is nothing to die; they set a good face on the matter. And this is the conceite of many men, till they come to it: but alas, to be inthralled to death, it is another matter,Eternitie of misery should deterre from sinne. for behind death, there is a gulphe. A man may breake the hedgewell enough with a strong resolution to die; it is nothing to die, if there were an end. But there is a gulphe, there is damnation, and destruction behind, there is eternall torment behind, to be adjudged from the presence of God for ever; to be separated from all good, and all comfort, and to have societie with the Devill and his Angels in hell, and that forever, p. 31and for ever. Thou maist perhaps make …light of the service of sinne, because thou hast the present baits to delight thee; but thou shouldst regard death. Thou maist neglect death; but then regard eternall death. This word Eternall, it is a heavy word, Eternall separation from all good, and eternall communion with the Devill, and his Angels, and for the wrath of God to seize on thy soule eternally, world without end, me thinkes men should not set light by that. Therefore considering that this is our estate by nature, we are all slaves to sinne, and death, let us labour to get out of this cursed estate by all meanes, which is by

The Law of the Spirit of life in Christ Iesus.

Now, I come to speake of our freedome, The Law of the Spirit of life in Christ Iesus, hath freed me from the Law of sinne and death. Freedome acceptable.This is good news indeed, to heare of freedome: good newes to the Israelites to heare of freedome out of Egypt, and for the Jewes to heare of Cyrus Proclamation for their freedome out of Babylon. Freedome out of bondage is a sweet message. Here we have such a message, of spirituall freedome, from other manner of enemies, then those were. The yeare of Jubile, it was a comfortable yeare to servants that were kept in, and were much vexed with their bondage: when the yeare of Jubile came, they were all freed; therefore there was p. 32great expectation of the yeare of Jubile. Here we have a spirituall Jubile, a manumission and freedome, from the bondage we are in by nature. The Spirit of life in Christ, makes us free from the Law of sinne, and death. There is life in Christ,We are freed from all ill by Christ. opposite to death in us: there is a Spirit of life in Christ, and a Law of the Spirit of life in Christ, opposite to the law of sinne, and of death in us. So that this is our happinesse, while we live here (oh it is the blessednesse of men to make use of it while they have time, and space and grace to repent, and to cleave to Christ) that whatsoever ill we are under by nature, we may have full supply in Christ; for all the breaches that came by the first Adam; There came the wrath of God, the corruption of our nature, terrours of conscience, death and damnation, all these followed the sinne, and breach of the first Adam; all these are made up in the second. He hath freed us from all the ill wee received from the first Adam, and that we have added our selves: for we make our selves worse then we come from Adam, by our voluntary and daily transgressions: but wee are freed from all by the Law of the Spirit of life in Christ Iesus.

How comes this freedome?

11By satisfaction.There can no freedome be without satisfaction to divine Justice. For why are we under sinne? God gives us up to sinne, why are we p. 33under death? God gives us up to death. Why, are we under Satans government? he is Gods executioner, Gods serjeant, he gives us up to him here, because we offend him. Why are we under damnation and wrath? because God is offended. All our slavery comes originally from God; however it be sinfull in regard of Satan that keepes us; yet the power whereby he keepes us is good: for he doth it from God. His will is alwayes naught, but his power is alwayes lawfull: therefore the power whereby the Devill keepes us (if wee looke up to God, under whom the power is) it is a lawfull power: for God hath a hand in giving us up to finne, it is a judiciall giving up; and then by lusts, and …inne, to Satan and death, and damnation. So if we speake of freedome, wee must not begin with the executioner: the wrath of God must be satisfied; God must be one with us, so as his Justice must have contentment. Satisfaction must be with the glory of his Justice, as well as of his MercieMercy: his Attributes must have full content, one must not be destroyed to satisfie another; hee must so be mercifull in freeing us, as that content must be given to his Justice, that it complaine not of any losse. Now, reconciliation alway supposeth satisfaction, it is founded upon it.

And satisfaction for sinne,22By taking our nature. it must be in that nature, that hath sinned: now man of himselfe could not satisfie divine Justice, being p. 34a finite person; therefore God the second Person became man, that in our nature hee might satisfie Gods wrath for us, and so free us, by giving payment to his divine Justice. The death of Christ God-man, is the price of our liberty, and freedome.

But why doth the Apostle speake here, of a Law of the Spirit of life in Christ, which frees us; but here is no mention of satisfaction by death?

Oh, but death is the foundation of all, as we shall see afterwards. To unfold the point therefore, because it is a speciall point; and the words need unfolding;

Here it is said, there is life in Christ.

A Spirit of life in Christ.

and a Law of a Spirit of life in Christ.

Life in Christ.There is life in Christ, not onelyonly as God for so indeed he is life.11As God. God, his life is himselfe: for life is the being of a thing, and the actions, and moving, and vigour, and operations of a thing answerable to that being. So the life of God is his being. As I live saith the Lord, that is, as I am God, I will not the death of a sinner. Now, Christ hath life in him as God, as the Father hath: but that is not especially here meant.

22As Mediator.There is life in Christ as God-man, as Mediator. Now, this life is that life, which is originally from the God-head: indeed it is p. 35but the God-heads quickening, and giving life to the man-hood in Christ; the Spirit quickning, and sanctifying the man-hood. And we have no comfort by the life of God, as it is in Gods life alone severed: for alas, what communion have wee with God without a Mediator? but our comfort is this, that God, who is the fountaine of life, he became man, and having satisfied Gods Justice, he conveyes life to us, he is our head, hee hath life in himselfe as God, to impart spirituall life to all his members; so there is life in Christ, as Mediator.

And there is a Spirit of life; that life it is a working life: for spirit is an emphaticall word; spirit added to a thing, increased the thing. Againe, he saith, the Law of the Spirit of life. Law, is a commanding thing; to shew that the life in Christ, it is a commanding life, it countermands all opposite lives whatsoever, of sinne, and death; and this Law is a countermand to all other Lawes; the Law of the Spirit of life frees us from all other Lawes. So here is life, the Spirit of life, and the Law of the Spirit of life; all words of strong signification.

But for the cleare understanding of this sweet and comfortable point: First, consider how the Law of the Spirit of life is in Christ, what it doth in him; and then how it is derivatively in us.

First of all,All in Christ first. we must know this for a ground, p. 36whatsoever is done to us, is done to Christ first, and whatsoever wee have, Christ hath it first. Therefore life is first in Christ, and then in us; Resurrection, first in Christ, and then in us; Sonne-ship, first in Christ, and then in us; Justification from our sins, first in Christ, (he is freed from our sinnes) and then in us: Ascension first in Christ, and then in us: Glory in heaven first in Christ, and then in us. We have nothing in us, but it is derived from Christ: therefore this being layd as a ground, we must consider how the Spirit of life works in Christ, what it doth in Christ; and then what it doth as it is in us: for whatsoever Christ hath, it is not onelyonly for himselfe, but for us.

The Spirit in Christ.What doth it in Christ?

11Sanctified his humane nature.The Spirit of life in Christ, first of all it did quicken, and sanctifie his humane nature; that nature that Christ pleased to take upon him, it stopped sinne, it made a stop of originall sinne, in sanctifying that blessed masse, out of which his body was made, for the foundation of his obedience actuall, that it was so holy, it was hence, that his nature was purified by the Holy-Ghost, in the wombe of the Virgin: the foundation, that his death, and sufferings was satisfactory, and acceptable, it was that his holy nature was sanctified by the Spirit of God. So the first worke of the Spirit of life, in the Sonne of God, p. 37it was to sanctifie, and quicken that blessed masse, that he tooke upon him.

And the Spirit of life that quickned,22Ennobled it. and sanctified our nature in Christ, did likewise ennoble our nature: for even as a base woman is ennobled, when she is taken in marriage with a great man, shee hath his dignity accounted hers: so our nature by the Spirit being sanctified, is knit into the union of person with Christ; that our nature and the second Person, make one Christ, so our nature by the Spirit,33Enriched it. is ennobled by this union. And also inriched it with all grace, that our nature is capable of: for the nature of Christ had this double prerogative above ours: First of all, that blessed masse of flesh it was knit to be one person with God, and then that nature was inriched, and ennobled with all graces above ours. And this the Spirit of life did to Christ himselfe, to his humane nature that he tooke upon him, that hee might be a publicke Person. For God the second Person, tooke not upon him any mans particular person, of Peter, or Paul, or Iohn: for then there should have beene distinct persons, one person should have dyed, and another rise: but hee tooke our nature into his Person▪ so that the same Person that did dye was God, though he dyed in our nature; that he might be a publicke Person. So we must consider Christ sanctifying our nature, that he might sit and sanctifie all our persons.

p. 38But did the Spirit of life doe nothing else, but sanctifie and inrich the humane nature of Christ with grace?

44Fitted him for his Sacrifice.Yes; for the Spirit of life in Christ, did sanctifie him for his Sacrifice, as he saith Iohn 17. in that blessed prayer,Iohn 17.John 17 I sanctifie my selfe for them: it prepared him for his death, and made him a fit Sacrifice. When he entred upon his calling, he had more of the Spirit: the Spirit of life, as it were was increased. For it is no heresie to thinke, that the gifts of Christ (for the manifestation of them) were increased. For in every state he was in hee was perfect; and when he set upon his Office, and was baptised, hee was fuller of the Holy-Ghost: (as it were) there was a fuller manifestation then before, when he did not set upon his Office openly.

55Supported him in death.In his death, what did the Spirit of life then? It supported him in his very death: for there was an union of the Spirit; when there was a separation of his soule and body, there was not a separation of the union. That which gave dignity, and strength, and value, and worth to his death, it was the Spirit; though there was a suspending of the comfort a while, yet there was no separation of the union, but I speake no more of that, being not especially meant here.

66In raising him.But especially in his Resurrection, (which we are now to thinke of by reason of the day, and it is not amisse to take all occasions) p. 39especially then, the Spirit of life that had sanctified Christ, and quickened him, and inriched his nature, and supported him, and done all; that Spirit of life quickened the dead body of Christ, And he was mightily declared to be the Sonne of God, by the Spirit of sanctification, Rom. 1.4.Rom. 1.4.Rom 1:4 by his Resurrection from the dead. The Spirit of life raised him from the dead, and put an end to all that misery that he had undergone before for our sakes. For untill his resurrection, there was (as it were) some conflict, with some enemies of Christ, either with Satan, or the world, or with death it selfe: he lay under death three dayes, untill Christs body was raised, our enemies were not overcome, Gods wrath was not fully satisfied, (it was not declared to be satisfied at least:) for he being our surety, till he came out of the grave, we could not know that our sinnes were satisfied for. But now, when the Spirit of life in Christ comes, and quickens that body of his in the grave,Rom. 4.Rom 4 and so doth justifie us, as it is, Ro. 4. He dyed for our sinnes, and rose againe for our justification; that is, by the Spirit of life in Christ, quickning his dead body, hee declared that we are fully discharged from our sinnes, because he was fully discharged from our sinnes; being our surety, hee shewed by his Resurrection, that he was fully discharged from all that he tooke upon him. When a man comes out of prison, that is a surety, his very comming out of prison shewes, that he hath a full p. 40discharge of all the debt hee undertooke to pay: so the Spirit of life, raising Christs body the third day; manifestly declared, that the debt he tooke on him, was fully discharged: and so as he dyed for sinne, to satisfie Gods Justice for them; so hee rose againe for our justification, to shew that hee had a full discharge for all.

Now, since the Spirit of life in Christ Iesus, hath quickned his body; the soule may make a bold demand to God,1 Pet. 3.1 Pet 3 as it is in 1 Pet. 8. It may make that demand, Rom. 8. Who shall lay any thing to the charge of Gods Elect? it is Christ that dyed, nay rather, that is risen againe, and ascended into heaven, and makes intercession for us. Who shall lay any thing to the charge of Gods people? it is God that justifieth, who shall condemne? our sinnes? Christ hath taken our sinnes upon him, and satisfied divine Justice for them; and by the Spirit of life, hath quickned that dead body of his, that was surety for us himselfe; we may well say, Who shall lay any thing to our charge? he that is our surety is dead; dead? nay risen againe, nay, ascended, and sits at the right hand of God. Therefore now the conscience of any Christian, may make that interrogation, and bold demand there; it may stand out any, that dares to oppose the peace of his conscience now; that he may say, who is it? it is God-man that dyed, it is Christ that dyed in our nature, and hath raised that nature of ours againe, and is at the right hand p. 41of God, who shall lay any thing to our charge? The Spirit of life in Christ, quickning him, hath quickned us together with him; so that now we may boldly demand, we are freed from our sinnes, because our surety is free from all.

All this was for our good;What Christ did, was for us. what Christ did, it was not for himselfe, but for us: and in his birth, and life, and death, and resurrection, we must consider him as a publicke person, and so goe along with all that hee did as a publicke person.To see our ill in Christ. Whatsoever may be terrible to us, we must looke upon it, first in Christ. If we looke upon the corruption, and defilement in our nature; looke upon the pure nature of Christ, his nature was sanctified in his birth, and he is a publicke person; therefore this is for me; and though I be defiled in my owne nature, and carry the remainders of corruption about me; yet the Spirit of life in Christ sanctified his nature, and there is more sanctity in him, then there can be sinne in me. When we looke upon our sinnes, let us not so much looke upon them in our consciences, as in our surety Christ. When wee looke upon death, looke not upon it in our selves, in its owne visage; but as it is in Christ undergone, and conquered; for the power of the Spirit of life in Christ, overcame death in himselfe first, and for us; and will overcome in us in time. When the wrath of God is on our consciences, looke not upon it, as it is in p. 42our selves, but as undergone by Christ; and as Christ by the Spirit of life, now in him is raised up, not from death alone, but from all terrours. My God, my God, why hast thou forsaken me? See Christ by the Spirit of life quickened from all, not onelyonly bare naturall death, but from all enemies thou needest to feare: from the Law, it is nayled to his Crosse, hee now triumphs over it; and from sinne; hee was a Sacrifice for it: and from the wrath of God, he hath satisfied it, or else he had not come out of his grave. So whatsoever is terrible, look on it in Christ first, & see a full discharge of all that may affright thy conscience, and trouble thy peace any way.To see Christs good for us. See him in his death, dying for every man, that will beleeve. Consider him in his resurrection as a publicke person, not rising himselfe alone, but for all us; therefore is 1 Pet. 1.1 Pet. 1.1 Pet 1 There is an excellent place, Blessed be God, the Father of our Lord Iesus Christ, who hath begotten us againe, to a lively hope by the resurrection of Iesus Christ; to an inheritance immortall, undefiled, &c. and so goe along with him to his Ascension, and see our selves sitting with him in heavenly places, as Saint Paul speakes, oh, this is a sweet meditation of Christ! to see our selves in him, in all the passages of his birth, and life, and death, and resurrection, and ascension, to glory in heaven: for all that he did, was as a publicke person, as the second Adam. But now, before the Spirit of life in Christ come to free me; I, and p. 43Christ must be one, there must be an union betweene me and Christ, I must be a member of Christ mysticall. For as Christ quickened his owne body, every joynt when it was dead, because it was his body: so he quickens his mysticall body, every member of it: but I must be a member first, I must not be my selfe, severed from Christ. The Spirit works application.Therefore the Law of the Spirit of life, which is in Christ, the first thing it doth, (next to impetration, and obtaining of happinesse) it workes application; for these two goe together, impetration and application. Christ by his death obtained all good, and by his resurrection hee declared it: but there must be an application to me. Now this Spirit of life which is in Christ, which quickened him, and raised him up; (and all for my good) must apply this to me.

The grace of application it is faith,Faith the grace of application. therefore this must be wrought in the next place. How doth the Law of the Spirit of life free me? because first it freed Christ, therefore me: but that is not enough, except there be application. Therefore the Law of the Spirit of life workes faith in me, to knit me to Christ, to make me beleeve, that all that hee hath done is mine: and the same power that raised Christ from the dead, workes the power of faith, and application: For wee must not thinke, that it is an easie thing for a carnall man to beleeve, to goe out of himselfe, that it is salvation enough to have salvation, by the p. 44obedience of another man: No; both in the Ephesians, and Colossians, in divers places, it is S. Pauls phrase, that the same power that raised Christ from the dead, must raise our hearts, and worke faith in them. For as the good things that faith layes hold on, are wondrous good things, even above admiration almost: that poore flesh and blood, a piece of earth, should be an heire of heaven, a member of Christ, that it should be above Angels in dignity; as the things are superexcellent things, even above admiration (in a manner:) so the grace that beleeves these things, it is a strange and excellent, and admirable grace, that is faith. Therefore faith must be wrought by the Law of the Spirit of Christ; by the ministery of the Gospell. This is the grace of application, when a man goes out of himselfe; when he sees himselfe first in bondage to his corruptions, to Satan, and to death: and then sees the excellent way that God hath wrought in Christ, to bring him out of that cursed estate: then hee hath by the Spirit of life faith wrought in him. And indeed the same power, and Spirit that quickened Christ from the dead, must quicken our hearts to beleeve in Christ. It is a miracle to bring the heart of man to beleeve. Wee thinke it an easie matter to beleeve: (indeed it is an easie matter to presume, to have a conceite) but for the soule in the time of temptation, and in the houre of death, for the guilty soule, to goe out of it selfe, and cast it p. 45selfe upon the mercy of God, who is justly offended, and to beleeve that the obedience of Christ is mine, as verily as if I had obeyed my selfe: here must be a strong sanctified judgement, and a mighty power to raise the soule, to cast it selfe so upon Gods mercy in Christ. So that besides the obtaining saluation by Christ, there must be a grace to apply it, and this faith doth.

Faith is said to doe that that Christ doth,How faith is said to doe that that Christ doth. because faith layes hold upon Christ, what faith doth, Christ doth, and what Christ doth, faith doth: therefore it hath the same actions applyed, and given to it, that Christ hath. Faith is said to save us: you know it is Christ that saves us: but faith layes hold on Christ, that saves us: faith purgeth the heart, and overcomes the world: Christ by his Spirit doth all this: but because faith wrought by the Spirit, is such a grace, as layes hold on the power of Christ, it goes out of it selfe to Christ: therefore what Christ doth, faith is said to doe. So then the Law of the Spirit of life in Christ, not onelyonly freed Christ himselfe, by his Resurrection: but likewise by the same power, whereby hee raysed himselfe, he rayseth our hearts to beleeve what hee hath done, both in his state of humiliation, and exaltation, and makes all that Christ did ours.

The Spirit of life in Christ Iesus, working faith in us, and by faith other graces, doth p. 46free us from the Law of sinne, and death, Christ doth it, and faith doth it, and grace which issues from faith doth it, subordinately. Christ doth it by way of merit: and by his Spirit, working faith in us, to lay hold upon whatsoever Christ hath done or suffered, as if we had done it our selves, so it frees us from the law of sinne, and death; because it layes hold of the freedome wrought by Christ for us. But besides, and next to faith, there is a Spirit of sanctification, by which we are free from the commanding law of sinne, and death▪ But to cleare all this, consider there is a freedome in this life,Freedome double. and in the life to come from sinne and from death.11In this life. A freedome in this life, in calling, in justification, in sanctification: and in the life to come a freedome of glory.

22In effectuall calling.There is a freedome in effectuall calling, by the min…sterie of the Gospel: the Gospel being preached, & unfolded, faith is wrought whereby wee know what Christ hath done for us, and wee see a better condition in Christ, then we are in by nature; seeing by the Spirit of God, the cursed estate wee are in, we are convinced of sinne in our selves, and of the good that is in Christ, and hereupon wee are called out of the thraldome wee are in by nature, by the Spirit of Christ, and the Word of God, unfolding what our condition is: for man by nature having selfe-love in him, and that selfe-love being turned the right way, he begins to thinke; I, doth the Word of God say, p. 47I am a slave to sinne and damnation? the Word of God can judge better then my selfe, and then the Spirit of God sets it on with conviction, that undoubtedly this is true. And together, with the cursed kingdome and slavery that I am under, there is discovered a better state in Christ: for the Gospel tells us what we are in Christ; freed from hell, and death, and heires of heaven: oh the happy estate of a Christian to be in Christ! The Gospel, with the Spirit discovering this, a man is called out of the cursed estate he is in by nature, to the fellow-ship of Christ, by faith, which is wrought in this calling: so that now he comes to be a member of Christ by faith, so that whatsoever Christ hath, or is, or hath done or suffered, it is mine by reason of this union with him by faith, which is the grace of union that knits us to Christ, and the first grace of application. So there is the first degree of liberty, and freedome wrought by the Spirit of God, together with the Gospel in effectuall calling.

The second is in justification,22In justification. that faith and beleefe in Christ, that was wrought in effectuall calling, it frees me from the guilt of my sinnes. For when the Gospel (in effectuall calling) discovers, that Christ is such a one, and that there is such an estate in Christ; and there is faith wrought in me: then that faith layes hold upon the obedience of Christ to be mine. For Christ in the Gospel offers his obedience p. 48to be mine, as if I had done it in mine own person; whatsoever Christ did or suffered is mine: for he is made of God, to be Wisedome, righteousnesse, sanctification, and redemption, to be all in all; the Gospell sets him forth to be so. Now faith laying hold of Christ, to be made of God all in all, obedience, righteousnesse, &c. whatsoever is needfull, hereupon this faith justifies me, hereupon I come to be free from the guilt of my sinnes, because my sinnes were laid upon Christ, Christs death, was the death of a surety; it was as if I had dyed my selfe, and more firme; thus I come to be free in justification: for what my surety hath done, I have done.

33In sanctification.Againe, there is a freedome in sanctification, that is, when a man beleeves that Christ is his, and that his sufferings are his, then the same Spirit that discovers this to be mine, it workes a change and alteration in my nature, and frees me from the dominion of sinne. The obedience of Christ, frees me from the condemnation of sinne, and the Spirit of sanctification frees me from the dominion of sinne. This is the freedome of sanctification, which faith layes hold on, Whosoever hath not the Spirit of Christ, is none of his. Christ as a head, derives to me the holy Spirit, to sanctifie my nature, and of his fulnesse, we receive grace for grace; so the Spirit of sanctification in Christ frees me from the dominion of sinne and death.

p. 49It is said here,To be free from the law of sinne and death, what? that by Christ we have spirituall liberty and freedome, not from sinne, and death, but from the law of sinne, and of death. It is one thing to be freed from sinne, and death, and another thing to be freed from the law of them: for wee are not indeed freed from sinne, and death, but from the law of sinne, and death; that is, from the condemning power of sinne; that though sinne be in us; yet it doth not condemne us: and though we die, yet the sting is pulled out, death is but a passage to a better life. So I say in Justification, wee are freed from the condemning power of sinne, and in sanctification, from the commanding power of sinne. When we are knit once to Christ, we have the obedience of Christ, ours in justification: and the holinesse of Christ is derived to us, as from the head to the members in sanctification, and so we are freed from the law of sin. To understand this a little better, the same Spirit that sanctified the naturall body, the humane nature of Christ, wherby he became bone of our bone, and flesh of our flesh: the same Spirit doth sanctifie the mysticall body of Christ, that it may be bone of his bone, and flesh of his flesh. For before wee come to heaven, Christ must not onelyonly be bone of our bone, &c. that is, in his Incarnation, but wee must be bone of his bone, &c. that is, wee must have natures like Christ, not onelyonly flesh and blood; for (so a reprobate hath flesh and blood, as Christ hath) but wee must have p. 50his Spirit altering and changing our nature, that instead of a proud, disobedient, rebellious nature, now it must be a holy and humble, and meeke nature; (together with humane frailty, for that we carry about with us;) then the Spirit of life derived from Christ, makes us bone of his bone. For indeed, in his humane nature, being bone of our bone and flesh of our flesh, hee made us bone of his bone, and flesh of his flesh: he became man, that we might partake of the divine nature, being partakers of the divine Spirit. So that now the Spirit of life in Christ, when we are knit to him, is a Spirit of sanctification, altering our natures, and working in our hearts a disposition like Christs; that wee judge, as Christ judgeth, and chuse, as Christ chuseth, and ayme at Gods glory as Christ did. For there is the same mind in us, that was in Christ, Philip. 2.Philip. 2.Phil 2 In our proportion, growing still more and more, to conformity with Christ, till we be in heaven, till Christ be all in all, 1 Cor. 15.1 Cor. 15.1 Cor 15 When he will change our nature to be holy as his owne.

22In the life to come.Besides this liberty from sinne, and death in this life, there is a glorious liberty, and freedome tha… we have by the Spirit of Christ, when we are dead: for then the Spirit of life that raised Christs dead body, will raise our bodies, and that Spirit of Christ that raiseth his body, and raiseth our soules in this world from sinne to beleeve in him, will raise our dead bodies. The same vertue, and power, p. 51that workes in Christ, workes in his members: this is called, The glorious libertie of the Sonnes of God. Then wee shall be freed indeed, not onelyonly from the law of sinne, but from sinne it selfe, and not onelyonly from the law of death, but death it selfe, and wee shall live forever with the Lord. Christ then shall be all in all by his Spirit. Christ will never leave us, till hee have brought us to that glorious freedome: wee are freed already from sinne, and death, he hath set us in heavenly places, together with himselfe, now; In faith we are there already: but then wee shall be indeed. Thus you see how we come to have the law of the Spirit of life in Christ, to free us from the law of sinne, and death, and all the passages of it.

You see here that there is law against law.Vse. The Law of the Spirit of life in Christ,Comfort against rebellion of lusts. against the law of sinne, and death. I beseech you consider that God hath appointed law, to countermand law, the Spirit of Christ to overcome sinne in us, not onelyonly in justification, but in sanctification; oh, let us therefore comfortably thinke, there is a Law above this Law. I have now cold, dead, base affections: but if I have the Spirit of Christ, he can quicken, and enliven me, hee will not onelyonly pardon my sinne: but by the Law of his Spirit direct, guid, and command me a contrary way to my lusts. And this is an Art of spirituall prudence in heavenly things, whensoever wee are beset with dangers, to set p. 52…reater then that against it. The Devill is an Angell; but we have a guard of Angels about us. The Devill is a Serpent: but we have a bra…en Serpent that cures all the stings of that Serpent. We have Principalities and Powers against, but we have greater Principalities and Po…ers for us. The Law of life, against the law of sinne and death. We have a law of our lusts tyrannizing over us, and enthralling us; it is true: but then there is a Law of the Spirit of life in Christ Jesus, to overcome, and subdue that law of our lusts, if so be that wee use the prerogatives wee have, if we use faith, and goe to God, and Christ, in whom are all the treasures of grace.How to use our prerogatives. Hee is the treasury of the Church, of his fulnesse we receive grace for grace. Are we troubled with any corruptions? goe to the Spirit of liberty in Christ, and desire him to set us at liberty from the bondage, and thraldome of our corruptions. And remember what Christ hath done for us, and where hee is now, in heaven: let us rai…e our thoughts, that wee may see our selves in heaven already; that wee may be ashamed to defile our bodies and soules (with the base drudgery of sinne, and Satan,) that are sanctified in part in this world, and shall be glorified in heaven. Certainely faith would raise our soules so: we betray our selves, when being once in the state of grace, we are in…hralled basely to any sinne. For sinne shall not have dominion over you, because you are under grace, saith p. 53the Apostle. Being under grace, if wee doe … use our reasoning, and use faith, and exercise the grace we have given us, wee cannot be in thrall to corruptions. Wee shall have remainders to trouble us: put not to …, and reigne, and domineere. For sinne … beares …way, but when wee betray our selves, and either beleeve not what Christ hath done for us, or else exercise not our faith. A Christian is never overtaken basely, but when hee neglects his priviledges, and prerogatives, and doth not stirre up the grace of God in him.

Learne this then, when we are troubled with any thing, set Law against Law; set the Law of the Spirit of life in Christ, against all oppositions whatsoever,Comfort in temptations. and let the temptation …e where it will: let it lie in justificati…, as when wee are tempted by Satan to despaire for sinnes,11To despaire. for great sinnes, oh but then consider the Law of the Spirit of life in Christ, hath freed me from the law of sinne, and of death. Christ was made sinne, to free me …rom sinne. Consider that Christ was God-man, hee satisfied divine Justice, the blood of Christ cleanseth us from all sinne, though they be as red as crimson. Thus set Christ against our sinnes in justification, when the guilt of them …oubles our soules.22Temptation by lusts. And so likewise, when wee are set on by base lusts, set against them the power of Christ in sanctification. What … I now? a member of Christ, one p. 54that professeth my selfe to be an heire of heaven: there is a Spirit of life in Christ my head, there is a Law of the Spirit of life in Christ; that is, there is a commanding power in his Spirit, and that Spirit of his is not onelyonly in the head, but in the members. If I goe to him for grace, I may have grace, answerable to the grace that is in him; grace that will strengthen me with his power: be strong in the Lord and in the power of his might, Ephes. 6.Ephes. 6.Eph 6 and in Christ I can doe all things, by his Spirit, though in my selfe I can doe nothing.

33Deadnesse of Spirit.And so in deadnesse, and desolation of Spirit, when the soule is cast downe with discomfort; let us thinke with our selves, the Spirit of life in Christ, is a quickening Spirit, if I can beleeve in Christ, he hath freed me from the guilt of sinne, and hee hath by his Spirit, given me some little inlargement from the dominion of my corruptions, why should I be cast downe? I am an heire of heaven; ere long Satan shall be trodden under my feet; ere long I shall be free from the spirituall combate, and conflict with sinne, that I am now encountred with; therefore I will comfort my selfe, I will not be cast downe overmuch.

44In the houre of death.In the houre of death, let us make use of this freedome of the Spirit of life in Christ Iesus from the law of sinne, and death. When the time comes, that there must be a separation of soule, and body; oh let us thinke with p. 55our selves; Now I must dye, yet Christ hath dyed, and I must dye in conformity to my head, and here is my comfort: the Law of the Spirit of life, hath freed me from the law of death, it hath freed me from spirituall, and eternall death. So that now through Christ, death is become friendly to me; death now is not the death of me, but death will be the death of my misery, the death of my sinnes, it will be the death of my corruptions, death now will be the death of all that before troubled me: but death will be my birth day, in regard of happinesse; Better is the day of death, then the day of birth. When a man comes into this life, he comes into misery; but when he dies, hee goes out of misery, and comes to happinesse; so that indeed, wee never live till we dye, wee never live eternally, and happily till then: for then wee are freed from all misery, and sinne. Blessed are they that dye in the Lord, they rest from their labours; they rest from the labours of toyle, and misery, they rest from the labours of sinne; from all labours whatsoever. Blessed are they that dye in the Lord, and of all times then blessed; more blessed then before, they rest from their labours, and then begins their happinesse, that shall never end. So you see what comfort a Christians soule sprinkled with the blood of Christ, may have if, it goe to God in Christ, and begge of Christ to be set at liberty, from all enemies, to serve God in holines and righteousnesse.

p. 56We are not onelyonly freed from ill, but advanced to good.I speake too meanely, when I say, the Law of the Spirit of life, hath f…ed us from … ▪ and death: this is not all▪ the Spirit of life, not onelyonly frees us from ill, but advanceth us to the contrary good in every thing, wherein this freedome is. For we are not onelyonly called out of misery, but to a Kingdome▪ wee are not onelyonly freed from sinne, but intitled to heaven, in justification: and in sanctification, we are not onelyonly freed from corruption, but inabled by the holy Spirit of liberty, to run the wayes of Gods Commandements, and make them voluntary, to serve God chearefully zealous of good workes; wee are not onelyonly freed from the command, and condemnation of sinne, and …he rigour of the Law▪ but we have contrary dispositions, ready, and willing, and voluntary dispositions wrought by the Spirit of Christ, to every thing th… …s good. And so wee are not onelyonly free from death and misery, (for so things without life are, they suffer no misery) but wee are partakers of everlasting life, and glory, the liberty of glory. Gods benefits are compleat, that is, not onelyonly priuative, freeing us from ill; but positive, implying all good: because God will shew himselfe a God: he will doe good things as a God, fully. For the Law of the Spirit of life, not onelyonly frees us from the law of sinne, and of death: but writes the Law of God in our hearts: he not onelyonly frees us from the law of death; but advance p. 57us to everlasting life, to the glorious life we have in heaven, to live for ever with the Lord: o… happy condition of a Christian! if wee could know our happinesse.

Let us often meditate deepely of Christ, and of our selves in him, let us see all our ill in him; and all our good in him: see death overcome, and sinne overcome by his death, hee being made a curse for us: see the Law overcome, hee being made under the Law for us: when the wrath of God vexeth, and terrifieth us, see it upon him; Hee sweat water and blood in the Garden. It made him crie out, My God, my God, why …ast thou forsaken me? See all that may trouble us in him, as our Surety. And all the good wee hope for, see it in Christ first: whatsoever he hath in his naturall body, it is for his mysticall body; for hee gave his naturall body for his mysticall. God, in the world to humble us, exerciseth us with troubles and calami…ies, as he did Christ: wee must be conformable to our he…d: but consider the poyson, and sting of all ills wee need to fea…e, is swallowed up▪ and taken away by Christ. And as I said, let us see all our good in him, wee are sonnes in him▪ raysed … him, blessed in him, set in heavenly places with him, and shall be follow-heires, and Kings with him; for wee are his members; his Spouse, the wife shall enjoy the same condition as the husband, whatsoever hee hath she shall have. What a comfortable p. 58estate is this I we can feare no ill, nor want no good; whatsoever hee hath, it is for us: hee was borne for us: hee dyed for us, hee is gone to heaven for us, for us, and our good, hee did, and suffered all these things. We cannot exercise our thoughts too much in these meditations.

Application to the Sacrament.The Lords Supper is a Sacrament of union and communion, hence it hath its name; and by receiving the Sacrament our Communion, and union with Christ, is strengthned. What a comfort then is it to thinke, if I have fellowship with Christ, it is sealed by the Sacrament? when I take the Bread, and Wine, at the same time I have communion with the Body, and Blood of Christ shed for my sinnes; and as Christ himselfe, was freed from my sinnes, imputed to him, and by his Resurrection declared that hee was freed: so surely shall I be freed from my sinnes. So that this Communion, taking the Bread and Wine, it seales to us our Communion, and fellowship with Christ, and thereupon our freedome from sinne, and from the Law, and sets us in a blessed, and happy estate. Wee should labour therefore, by all meanes to strengthen our union, and Communion with Christ; and amongst the rest, reverently and carefully, attend upon this blessed Ordinance of God: for the body of Christ broken, doth quicken us; because it is the body of the Sonne of God. p. 59My flesh is meate indeed, and my blood is drinke indeed: and hee calls his body broken, the bread of life, Why? because it was the body of the Sonne of God, who is life, Iob 6. All life comes from God. Now Christ taking our nature upon him, his death is a quickning death: and by reason of the union with the divine nature, now, it is the body of God broken, and the blood of God shed for us, (there is our comfort,) and hee was declared to be so by his Resurrection, that declared that he was God, and that hee was freed from our sinnes. Powerfull must that Saviour needs be, that was so strong in his very death, when his very body was broken, and his blood let out: then hee did worke the foundation of all comfort: for then hee satisfied the wrath of God. Christ was strongest when hee was weakest. The Resurrection was but a declaration of the worth of that hee had done.) Now, in the Sacrament wee have Communion with Christ dying, especially, as his body is broken, and his blood shed: for that is the foundation of all comfort by his Resurrection. And because the Spirit of life was in Christ, and did quicken his body while hee was alive, and was a Spirit of life, even when hee dyed, and gave worth, and excellency to his death: therefore, when wee take the Communion, wee ought not to meditate meerely of the death of Christ, as his blood was shed, and his body p. 60broken: but of the death of such a person, as had the Spirit of life in him, as was God and man: and so set the excellency of his person, against all temptations whatsoever. Set the excellency of Christ so abased, his body broken, and his blood shed, against all temptations, if it be the greatest; the wrath of God upon the conscience; yet when conscience thinkes this, God the party offended, gave his owne Sonne to be Incarnate, and the Spirit of life in him, did quicken mans nature, and in that nature, did die for satisfaction: now, God will be satisfied by the death of such a Surety, as his owne Sonne: so that the excellency of the Person, having the Seale of God upon him (For him hath God the Father sealed)Iohn 6.John 6 doth wondrously satisfie conscience in all temptations whatsoever. What need a man feare death and damnation, and the miseries of this life, and Satan? what are all? if God be appeased and reconciled in Christ, then a man hath comfort, and may thinke of all other enemies, as conquered enemies. Now we cannot thinke of the death of Christ, who was a quickening Spirit: but wee must thinke of the death of an excellent person, that gave worth to his death, to be a satisfactory death for us. Therefore let us receive the Communion with comfort, that as verily as Christ is mine, so his quickening Spirit is communicated to me, and whatsoever he hath is mine: p. 61If I have the field, I have the Pearle in it, his obedience, his victory over death, his Sonship is mine, his sitting in heaven is for me, he sits there to rule me, while I am on earth, and to take me up to himselfe when I am dead, all is for me: when wee have Communion with Christ, wee have communion with all: Therefore the Spirit of life in Christ Iesus (when I am one with him, it quickens m…) and frees me from the law of sinne and death.

FINIS.

SAINT PAULS CHALLENGE.

In one Sermon.

By The late learned and reverend Divine, RICH. SIBBS: Doctor in Divinitie, M^r of Katherine Hall in Cambridge, and sometimes Preacher at GRAYES-INNE.

PSAL. 27.3.

Though an Host should encampe against me, my heart shall not feare; though warre should rise against me, In this will I be confident.

LONDON, Printed by E. P. for Nicholas Bourne, and Rapha Harford, 1638.