Christ the Fountain of Life, Sermon 5
SERMON V.
1 JOHN 5.12.
He that hath the Son, hath life, and he that hath not the Son, hath not life.
FRom the ſecond part of the words, He that hath the Sonne, there are three ſorts of Heads of notes drawne. One is already handled; to wit, That ſuch as have the Sonne, they have not ſo much, nor doe ſo much ſtand upon, nor ſo much deſire the benefits of the Sonne, as the Sonne himſelfe; This is the Spirituall life of a Chriſtian, while ſome men labour more for Spirituall gifts then for Chriſt himſelfe; the true Chriſtian is only for him, and let his gifts goe; we now come to the ſecond head of notes from the word SONNE. A man is ſaid to have the Sonne, when he hath the ſpirit of the Son.
A man is ſaid to have Chriſt when he hath the Spirit, and therefore you may read, 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty, and the Lord is that Spirit, viz. He had ſpoken before of a Spirit of righteouſneſſe, and of the Spirit of grace diſpenſed in the Miniſtery of the Goſpel; now the Lord is the Spirit not only ſo called becauſe he is the Giver of that Spirit and Grace, but alſo as there is a ſecret fellowſhip between Chriſt and the Spirit, ſo that, have one and you have both, have not the Spirit of Chriſt, and you have none of Chriſt, Rom. 8.9. If a man have not the Spirit of Chriſt he is none of his. And notable to this purpoſe is that in Gal. 4.6. Becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts; and verſe …. He redeemed them which were under the Law, that we might receive the adoption of ſonnes. Implying, that to whomſoever Chriſt came for into the World to ſave and redeeme, all thoſe have fellowſhip with the Son, and into all their hearts he hath ſhed abroad the ſpirit of the Son. So that look how Chriſt is and was in this world, ſo are we in the world, hee that hath the Sonne, hath the ſpirit of the Son.
Now that I may the better open this point unto you (becauſe it is of ſpeciall uſe for our direction in a Chriſtian courſe.)
There is a Threefold ſpirit of a Son,A threefold ſpirit diſpenſing himſelf three wayes, and beſtowing a threefold gift upon us, which gives us the Lord Jeſus Chriſt to be ours, and us to him, to be his.
Firſt, A ſpirit that doth knit us to the Lord Jeſus Chriſt, and him to us.
Secondly, A ſpirit of liberty.
Thirdly, A ſpirit of prayer.
Theſe three the Holy Ghoſt takes ſpecial notice of in this caſe.
Firſt, The ſpirit of God, whereſoever it is ſhed abroad in any member of Chriſt, it doth make us one with the Lord Jeſus, it unites us into one fellowſhip of nature, a likeneſſe in affection and diſpoſition, and a likeneſſe in all the graces of God, as John 17.21. our Saviour prayes the Father, that all thoſe whom he had given him might bee one with him, as thou and I art one: thou in me by thy ſpirit, and I in thee, by the ſame ſpirit; and this ſpirit is ſuch as makes not onelyonly mee, one with thee, but them alſo, one with mee; and they alſo in like ſort, one with another; it makes us and Chriſt us it were one: Hence it is, that as ſoone as we receive him, we of his fullneſſe receive grace for grace, Joh. 1.16. There is a conformity between Chriſt and us; one and the ſame Image ſtamped upon us both, Rom. 8.29. a like in grace, a like in affection, and in continuance of affection, a like in every thing.
For a little further clearing of the point. The ſame ſpirit of Chriſt being ſhed abroad into the heart of every one that hath Chriſt, doth worke a threefold conformity or likeneſſe betweene Chriſt and us.
Firſt,A threefold conformity between Chriſt and his. A likeneſſe in Nature.
Secondly, A likeneſſe in Offices,
Thirdly, In Eſtate, both of humiliation and exaltation. And all this is done by the mighty power of the ſpirit of Chriſt.
Firſt, For the Nature of Chriſt, by the precious promiſes of God which are made unto us,The firſt Conformity. and which the Holy Ghoſt doth apply to us, We are made partakers of the divine nature, 2 Pet. 1.4. There is a likeneſſe and a participation of the divine nature, and we are made partakers of the like grace in Chriſt Jeſus, and that grace for grace: Look what grace any where, you ſee in Chriſt, the reſemblance of it is ſtamped upon every child of God, by the ſpirit of Chriſt: Hence it comes to paſſe, that (which is worth your obſervation) thoſe who have Chriſt, they doe reaſon from the nature of Chriſt to juſtifie, the temper of their owne ſpirits, and the courſe of their own lives, as is the Apoſtle Pauls owne Argument, in 2 Corin. 1.17, 18, 19. Some of the falſe Apoſtles tooke up an Argument againſt the Apoſtle Paul, to prove his levity, and inconſtancy, and forgetfulneſſe; and how doth he free himſelfe, did I uſe lightneſſe? no ſaith he, our words toward you, was not yea, and nay; and thus he reaſons from Chriſts nature, The Sonne of God who was preached among you, was not yea and nay, but yea and amen: Now he which eſtabliſheth us with you, is Chriſt, &c. So that looke as Christ is yea and amen, the faithfull and true witneſſe of God, what he ſpeakes he confirmes, and fulfills in due ſeaſon. Now ſaith he, when Chriſt was preached among you, it was not an uncertain Chriſt, carryed about with lightneſſe, and unſettledneſſe; but what is once gone out of his lips, It is yea and amen. Therefore make account, that God that hath poured the ſame ſpirit upon us, hath eſtabliſhed us together with you. To ſhew you that by reaſon of the participation of the ſpirit of grace, there is ſuch a ſpirit in us, as that you may argue all theſe; the nature of Chriſt, the nature of the Goſpell, and the nature of the frame of grace in the hearts of Gods people, to be all alike; they do mutually ſhew the face one of another, in the frame and carriage one of another: That as Chriſt is yea and amen, ſo is the Goſpell, and ſuch are they that beleeve the Goſpell, and are eſtabliſhed by the Goſpel in Chriſt Jeſus, v. 21.2. And he hath ſealed us, and given us the ſpirit in our hearts, the ſame ſpirit of Chriſt that breathed in the Goſpell, and in the Preachers of the Goſpell, and the beleevers of it, is yea and amen in them all; a ſpirit of truth, and innocency, and gravity, and purity, whatſoever is the ſpirit of the one, is the ſpirit of them all: So that this is an evident ſigne, that wee have Chriſt, when we have the ſpirit of Chriſt; when you may reaſon alike the one from the other, though in us it be the weaker, by reaſon of a ſpirit of corruption found in us, and not in Chriſt: Yet this is an evident argument of the ſtabillity and gravity of our hearts, which though in regand of weakneſſe, we might think the Apoſtle might have been excepted againſt, yet becauſe there is no weakneſſe in a child of God, but if he have Chriſt, his heart is in the ſame condition with Chriſt, and with the Goſpel alſo: therefore he may comfortably argue a likeneſſe between them; what he ſpeakes, that he thinkes in his heart, and it is the deſire of his ſoul that it may be effected: And though he may be hindred, yet his heart is ſtill the ſame, and he was by no meanes to bee taxed of any lightneſſe, becauſe he did not performe his word, the fault was not his levity; his ſpirit was the ſame, but ſome occaſion fell out otherwiſe by the providence of God: And ſo it is with every child of God, if he have Chriſt; the ſpirit of a Chriſtian, is ever the ſame; if there ſhould be any inclination to lying; and inconſtancy, the frame of the ſpirit is altered, but the true bent and frame of a Chriſtian, is to be one with Chriſt, as Chriſt is one with him.
2 Now as there is a likeneſſe and conformity,The ſecond conformity. and unity in nature, between Chriſt and a child of God, ſo there is alſo in us, a conformity to Chriſt in his Offices, The meaning is, Whoſoever hath the Son, he hath the offices which the Sonne hath. As he was both King, Prieſt and Prophet to God his Father, ſo are we, Rev. 1.6. As Kings, to rule over all our luſts, and to rule all thoſe whom God commends to our Government according unto God: As Kings, to get victory and to conquer over the World, and to over-wraſtle any difficulty as we meete with: As Kings, anoynted with the ſpirit of a King, of a royall ſpirit, though not inveſted with fulneſſe of glory till the laſt day, yet of an heroyicke noble ſpirit, can eaſily over-look all earthly drudgery, and reſiſt any enemy we meet with.
And Prieſts alſo we are, ſo as we are able to offer up ſacrifices of prayer, and thankſgiving to God, A broken and an humble heart is a Sacrifice, much ſet by of God, Pſalm. 51.17. and Phil. 2.17. offered upon the ſacrifice, and ſervice of your faith, We are now inabled to go to God, and to offer up praiſes to him, which are as inſence before him, and in offering up any other ſacrifice of an holy life, we are Prieſts unto God the Father.
And ſo are we alſo Prophets, Acts 2.17. hee poures out his ſpirit in a rich and plentifull meaſure; he poures out his ſpirit upon all fleſh; whence it comes to paſſe, that the ſervants of God underſtand many ſecrets of Gods counſell, Pſalm. 25.14. and whence alſo it comes to paſſe, that many a godly man by the ſame ſpirit diſcernes many ſecret hidden myſteries, and meanings of the Holy Ghoſt in Scripture, more then ever he could by any reading or inſtruction; and many times diſcernes ſome ſpeciall work of the ſpirit of God, which inables them to fore-ſee ſome ſpeciall bleſſings, moſt uſefull for their ſpirituall eſtate, and ſo leads them on to many good things which they did little thinke of, and ſo makes them of Propheticall ſpirits, and bowes them to teach others alſo, to lead on others of their neighbours in the wayes of God.
And now I ſay that as theſe be the Offices of the Lord Jeſus Chriſt, ſo there is no child of God that hath the Son, but he hath all theſe in him, hee is now a man of a royall, and Prieſtly, and Prophetical ſpirit.
And you are hereby (I meane by the ſpirit) not onelyonly called to theſe Offices, but inabled to diſcharge them: For that is the difference, between a Chriſtian in heart, and a Chriſtian in appearance, fall ſhort of ability to performe theſe Offices.
And as there is this conformity to the Nature and Offices of Chriſt in them that have the Sonne; So Thirdly,The third conformity. there is a conformity in their Eſtates, you know Chriſt waded through an Eſtate of humiliation, and exaltation: Theſe bee the main Principles of Religion; that looke as it was with Chriſts eſtate, it was ſometime, the time wherein hee was humbled in this world, all the courſe of his life was a time of humiliation, and that unto the very death, or elſe his ſtate of exaltation in heaven: that then when he was moſt mortified, then was he moſt glorified, triumphing openly and mightily, ſhewing forth himſelf to be the Son of God, even then when in mans ſight, hee was ſeparated from God, & baniſhed from the Church, ſo as that al men cried, away with him, crucifie him, and al his own Diſciples forſook him, and not a ſoul acknowledged him, but one poor theefe upon the croſſe with him; yet even then was he ſo gloriouſly magnified, as that well might the Apoſtle ſay, he triumphed openly upon the croſſe, having therein made a ſpoyle of Principallities and Powers, Col. 2.15. Now this very eſtate is the eſtate of every child of God; and ſo farre as hee hath the Sonne, ſo far doth he expreſſe this eſtate in his whole converſation, (for an eſtate of humiliation) great and many be the afflictions of the righteous, Pſalm. 34.18, 19. there is their debaſement in the world; but the Lord delivereth them out of all, there is their exaltation mixed together; many wayes humbled, and exalted deliverances, Pſalm. 149.4,5. The Lord will beautifie the meeke with ſalvation; that is, hee will beautifie them by their manifold deliverances. Nay, beſides deliverances, you ſhall finde this to be the beautifull frame of the ſpirits of Gods people in their eſtates. Take it in their outward condition in the World, an eſtate of means, and affliction; if he be a man of a faire outward eſtate, and of good means in the world, yet you ſhall ſee a marvellous ſpirit of ſelfe-deniall in him, ſo as that in the middeſt of many worldly comforts, he fits looſe from them, and lives beſides them; theſe are not the things that he hath ſet his heart upon, as our Savior ſaid to his diſciples, concerning the ſtones of the Temple, ſo as that though God had don much for them, and given them many comforts, yet there is a more hidden matter in their hearts, better then theſe things can reach unto, they are not a Chriſtians crowne and glory, but he is crucified to them, and they unto him, Gal. 6.14.
And if ſo be, that God give him any great or eminent gifts of Spirituall grace, it is ſtrange to ſee how they are clad in him, with a garment of Chriſt crucified, over ſhadowed in ſelfe deniall; as they ſaid of Paul, meane in outward view, and ſpeech of little or no value, 2 Cor. 13.3. and yet even in this very meanneſs which any of them labour under, in regard of want of outward things, and all their meanneſs and lowneſſe of carriage, and ſelfe-deniall of all the outward bleſſings and contentments they have received, yet you ſhall ſee a mighty power of Chriſt, triumphing in the baſeneſſe, and mortifiedneſſe of a Chriſtian ſoule, ſo as that the Apoſtle fitly and ſutably expreſſes their eſtate; Though he was crucified through weakneſſe, yet he liveth by the power of God; for we alſo are weak in him, but we ſhall alſo live with him by the power of God. So that as it was with Chriſt in his eſtate, ſo it is with us in our eſtate, weake in him; meaning, that as Chriſt in his outward Man ſeemed to be weake, and contemptible, ſo we (as it is in the Originall) are weake with him, but we ſhall live with him by the power of God; ſo that ſuppoſe Chriſt be indeed weake in outward view, ſo as he that lookes once, would not looke twice at him, yet when he ſeemes to be moſt weake and baſe, then is he moſt powerfull and glorious, and ſo the very death of Chriſt, wherein he is moſt expoſed to ſuch infirmities as follow mans nature, yet then he performes the greateſt worke of our Redemption, ſatisfies the Fathers wrath for us, procures us pardon of ſinne, and redeemes us from the bondage of Hel, and purchaſes for us a ſpirit of grace, and power; and truly there is a certaine kinde of conformity even in this very point, between the Lord Jeſus and every ſervant of Chriſt; as he is weake, ſo are we; as he dyes, ſo doe we; as he is in his greateſt debaſements, and advancements, ſo it is with us. And hence it is that ye read theſe Phraſes in Scripture, We are dead with Chriſt, Col. 2.20. and riſen with Chriſt, Col. 3.1. and crucified with Chriſt, Rom. 6.6. Now theſe be ſtrange Phraſes, that Chriſt who is dead one thouſand ſix hundred yeares agoe, and riſen againe ſo long ſince; what is this which the Apoſtle ſaith, we are thus dead, and crucified, and riſen with Chriſt? What is the intendment of his diſcourſe? The true meaning is, that by the ſame ſpirit of Chriſt which was ſhed abroad into his heart above meaſure, we are ſo knit unto Chriſt, as that we are not only of the like nature with him, but of like eſtate with Chriſt; that as he was in this world, ſo are we while we are in the world, weake as he, yea glorious as he; and as he roſe againe out of all contempt, and reproach, and perſecution, ſo doe we riſe againe (out of all our many and great afflictions) mightily by the ſame power of the ſame Spirit of the Lord Jeſus; ſo that this is a point that inwardly flowes from this having of Chriſt; he that hath the Sonne hath the ſpirit of the Sonne, whereby he is made one with Chriſt in Nature, in Offices, and in his eſtate; and this is evident in the experience of Gods ſervants, and by testimony of the Holy Ghoſt in Scripture. And therefore examine we our ſelves in this particular, if we have the Son, we have the ſpirit of the Son.
The ſecond worke of the Spirit is, that it is not only a ſpirit of union, but it is alſo a ſpirit of liberty;The ſecond work of the Spirits liberty for of all the kindes of temper in a Sonne, there is nothing more expreſſes the frame of a Sonne (next to his likeneſſe, and union with the Father) then liberty doth; Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. And if the Sonne have made you free, then are you free indeed, Joh. 8.36. It is a reall liberty if the Sonne ſhall give you liberty, and he ſpeakes of ſuch a liberty as appertaines to Sons, and not to Servants that may be turned out of doores; but the Sonne abides in the houſe for ever.
And it is a ſtrange kind of liberty which the children of God are advanced to by the ſpirit of the Son; it is a phraſe of much importance, A ſpirit of liberty.
Firſt, liberty from the feare of ſinne,Liberty from feare of ſinne. and the feare of Hell, from feare of the Grave, and of all the enemies of our Salvation; a freedome from feare of any of them. A Servant if he offend, is afraid of extremity from his Maſter, but the Sonne walkes with more liberty, Rom. 8.15. Wee have received the ſpirit of adoption, whereby we cry, Abba Father. We looke at God as a Father, and we walke before him not in feare, but in liberty; and therefore we are free from the feare of death, to which, ſome are all their life time ſubject to bondage, Heb. 2.14, 15. Now this is a ſpirit of liberty, to have the heart ſet free from all feares, it is the ſumme of all ſecurity, he hath redeemed us, That we might ſerve him without feare all the dayes of our lives, Luk. 1.74, 75.78. We are free from feare of Death, and Hell, and of the World, and we doe not feare what fleſh can doe unto us, Pſal. 3.5, 6. his meaning is, That the feares of men ſhould not breake his ſleep, but he would walke in a child-like confidence before God and man, and he would lye him downe quietly, and ſleepe ſecurely, though ten thouſand had compaſſed him round about; and the like you read, Pſal. 56.3. What time I am afraid I will truſt in thee. And verſ. 11. In God will I put my truſt, I will not be afraid what man can doe unto me. It is an uſuall phraſe with David, and the uſuall frame of the ſpirits of Gods people, and this kinde of holy tranquillity of heart, and liberty to walk with even neſſe and comfort of ſoule, againſt all the feares of this and another world; this kinde of inward liberty from all feare,Naturall property of a ſon. is the naturall property of a Sonne; a ſonne never greatly feares ill meaſures from his Father, all his care is, to approve himſelfe to his Fathers will, and then he knowes his Fathers care is more for his owne proviſion and protection then his owne can be; and if at any time he fall ſhort of doing his Fathers will, he makes his peace with his father upon as good termes as he can, and there he reſts; but this is his fathers will, and you need not poſſeſſe him of that, and if he be a ſonne he will looke for protection from his father. A childe of God knowes, his heavenly Father will ſupport him, and he feares not what ſinne, and Hell, and the Grave, and Death can doe unto him; he feares not perſecution, nor ſword, nor famine, the Lord is with him, and he feares none of them; I am perſwaded (ſaith Paul) that in all theſe, we are more then conquerours, Rom. 8.37, 38. this is the liberty of the ſpirit of a ſonne.
Now as there is by the Spirit in the heart of the Childe of God, liberty from all feare of ſinne,Liberty from power of ſin. ſo he hath liberty from all the power and dominion of ſinne; he is not ſubject to the dominion and bondage of ſinne, ſinne hath not that power over him as to carry him captive to it; but he walkes at liberty, Pſal. 119. and therefore at liberty, becauſe he is not under the law, but under grace, Rom. 6.14. And notable is that ſpeech in Chap. 8.2. The law of the ſpirit of life which is in Chriſt Jeſus, hath freed me from the law of ſinne, and of death: The ſpirit of life, viz. That ſpirit of life which hath a legall power in it, a power like a law, and hath a ruling power over me as the law hath; and in both theſe reſpects called, A Law of God; A kinde of ſpirituall life, becauſe there is a lively ſpirit in him: And this law of the Spirituall life of Grace hath freed me, ſet me at liberty from the law and trade of ſinne, and of death; ſinne and death ſet him a courſe and trade, which this Law of the Spirit of life hath ſet him free from, ſo as that he is but a bungler in ſin now; not now learned in the law of ſinne, as ſometimes he hath been; but the Law of the Spirit of life hath freed him from the skill of ſinne, and from the command of ſinne; the law of ſinne hath had a ſoveraigne power over him, but now he is freed from the act and trade of ſinne, and now he walkes at liberty, even from the dominion, and uſurpation of ſinne; time hath been when nothing would withhold him, and he could have followed evil company, and unlawfull games, they were as lawfull to him as to any, and he had no power to reſiſt them; but now the Law of the Spirit of life hath helped him againſt them all, this is another part of the ſpirit of liberty, a liberty from the bondage and dominion of ſinne, and it is a marvellous comfortable liberty indeed; many a vallourous ſpirited man, hath ſo little feare of death, that he ruſhes upon the Pikes as the Horſe into the Battell, as if it were their meat and drinke; but yet he wants this liberty, he is not at liberty from feare of danger by the redemption of the Lord Jeſus Chriſt, but as Ariſtotle ſaith, valiant, becauſe ignorant of the danger.
And beſides, ſuch a naturall man, though he be of a magnanimous ſpirit in reſpect of fear of danger, yet ſuch a man is often captivated of many baſe luſts, and ſinfull courſes, and is not able to reſiſt ill counſell, nor ill company; whereas a godly man is free from all theſe; free from the bondage, and dominion of ſinne, and all the law of ſinne he looks at it as a cobweb-law, which hee may eaſily breake through, and accordingly doth ſo, and overcomes all his former ſinfull luſts.
Freedome from ſins Service.Thirdly, There is another frame of this ſpirit of liberty, as it is the Spirit of the Sonne, it frees us from the ſervice of men, 1 Cor. 7.23. Not that it forbids civill ſubjection: not ſo to make men free, but if God have called you a ſervant, live as a ſervant, 1 Cor. 7.12. to 20. but uſe your liberty the rather if you can, but if you muſt needs be a ſervant, then know, that he that is a ſervant, is the Lords free man, but be not ye the ſervants of men, that is, though you owe and doe your bodily ſervice to men, yet towards God walk at liberty; and if thy labour be great, and thy reward little, yet doe thy ſervice, and looke for more wages at the hand of Chriſt (Col. 3.23.) then from men; in ſerving men ſerve Chriſt; and therefore goe about your Maſters ſervice, not with eye ſervice, but in ſingleneſſe of heart ſerving the Lord, and not men; in ſerving of men, they do faithfull and diligent ſervice to the Lord, and therefore they do it willingly and not grudgingly, but in much quietneſſe of ſpirit, and are more free for Chriſtian duties, and have more quiet time for ſeeking God then ever after, 1 Cor. 7.22. He that is married careth for the things of the world, And it is true, he that is moſt free, is but a ſervant to Chriſt, but a free ſervant though: But he that is a ſervant is the Lords free-man, the meaning is, not only to doe the worke of his owne ſervice with a free ſpirit, but he is not onelyonly a free man when he is moſt bound, but then hee goes about the ſervice of God with much more liberty of ſpirit, then when he is his own man.
It is oft times wonder to ſee ſervants, being called, what care they will have of Chriſtian dutyes, what time they will ſteal to call upon God, and to examin themſelves,Note this and what a grief it is to them to ſee this and that duty neglected in the family; and they are very free to God: But afterwards, when they come to be Free men, and are for themſelves, that they may now have as much liberty as they will, pray when they will, and take what time they will, to inſtruct thoſe that are about them, which time they wanted when they were ſervants, and which they then mourned under: And yet whereas then they would ſerve God with much freedome and liberty of ſpirit, were then free from the law of ſinne, and free for any duty: There is now a ſecret kind of bondage come upon them, their hearts is more imbondaged, and inſnared, and imcombred, and intangled; and ſo dutyes come not to be performed, either with that conſtancy, and care, or not with that inlargement of heart, as they were, when they were ſervants; And therefore that is the reaſon why the Apoſtle bids them, not bee over-ready to challenge freedom.
But this ſhewes you that there is a marvellous liberty, even in thoſe that are ſervants, they are free from the ſervice of men in their hearts and conſciences; and then moſt at liberty to ſerve God, when they are moſt bound to ſerve men: yet in their hearts and conſciences they are free from their ſervice; they are not bound in conſcience to doe any thing but what is the will of God, and this is a marvellous great freedom, that a man is not bound to become a ſlave to other mens wil, and to do as other men do, he is not bound to do any thing that is unlawfull, and this is a ſpirit of liberty, that makes even a ſervant to have a ſpirit of freedome; he is a Free-man, his heart is free to Gods Service, and this is from nothing elſe but from this ſpirit of a ſonne, a ſpirit of liberty.
Now on the contrary ſide, as by this ſpirit of liberty, a Childe of God is free from the feare of ſinne, ſo he hath a certaine kinde of priviledge of peace in his ſoule, and of freeneſſe and readineſſe to every Chriſtian duty; and alſo he hath a certaine priviledge of dominion over all the Creatures. It is the nature, and proper definition of liberty, Freedome from evil, and liberty unto the enjoyment of ſome good things; it ſets me free from ſinne, and gives me liberty and peace of conſcience from the ſame Spirit of the Lord Jeſus; it ſets me at liberty to run the way of Gods Commandements, Pſal. 119.32. And Gods people are a willing people, Pſal. 110.3. This is indeed a ſpirit of liberty, it inlarges me to dominion over men; no Creature in heaven or in earth, but a Chriſtian is able to rule him to his owne advantage; a Chriſtian ſervant wil turne his Maſters government to his advantage, and ſo all his enemies tyranny; he will be ſure to be better by them all, and he wil grow and thrive in his ſpirit by all the dangers and evils that can befall him in this world; I know not in what better to inſtance then in that of Gen. 25.23. The Oracle of God ſaid to Rebecca, the elder ſhall ſerve the younger. And this is a thing in much diſpute among Divines, wherein this was ever made good, and ſay, That Eſau was never a ſervant to Jacob, for you ſhall finde in the 32. and 33. Chapters of Geneſis, that Jacob uſes this word, My Lord Eſau, and beſeeches his Lordſhip to goe before, and his ſervant would follow after; and ſo it ſtood in their outward condition. And Divines ſay, Though the promiſe be true of the perſons both ſeperate from the Wombe, yet the ſervice was not ſo. But we need not ſtraighten our ſelves for the explication of it, for Eſaus Lording and domineering over Jacob, was as ſerviceable to Jacobs ſpirit, as if he had layed aſide his ſtate, and come and ſerved Jacob, and kept his Sheep; the bitterneſſe of Eſau againſt him, did him more reall ſervice, then all the ſervice of all Iacobs ſervants could reach him. Whence was it that Iacob went a Pilgrimage from his Fathers houſe? and that in a ſtrange Country God ſo proſpered him, that whereas he went out but with his ſtaffe in his hand, he returned back againe with two bands, or two droves? And whence was it that Iacob made ſuch a ſolemne Vow to God, and kept it in ſo much faithfulneſſe, that if God would keepe him in that journey, God ſhould be his God for ever. Did not all this come from the rage, and wrath of Eſau towards him? Eſau did him that good ſervice, and when he came back againe, and heard newes, that Eſau came out with foure hundred men againſt him, and thought to come to ſpoyle them all; what a marvellous ſervice was this to Iacob, as you may read, Chap. 32. from 9. to the end; Eſau by this meanes ſet him on wraſtling with God by prayer, and therefore wraſtles with God all that night, and ſo wraſtles, that God changes his name upon it; Thou ſhalt not be called Jacob, a wrastler, but Iſrael a Prevailer; thou haſt prevailed with God, and thou ſhalt prevaile with men. And now he is paſt the worſt with his Brother, and when he meets him, expreſſes much naturall affection, and is marvellous glad to ſee him, and offers to help him to drive his flocks, to ſhew you, that the very emulation, and envie, and cruelty, and ragings of the enemies of Gods Servants, even when they are moſt incenſed againſt them, and moſt tread them down, and inſult over them, then they doe them the greateſt ſervice that is poſſible to be done, through the mighty power of the Spirit of the Lord Jeſus Chriſt, that turnes all into contraries; that even when men doe moſt domineere over them, then they doe them the beſt ſervice. Looke as it was with the Tyrants of Syria and Aegypt, that made waſte of Gods people. It is a notable ſpeech, that in Dan. 11.35, 36. It is to purge them, and to cleanſe them, and make them white. A Scullion in the Kitchin, when he ſcoures his Pewter, when he firſt takes it in hand, you would thinke he would quite ſpoile it, but he but ſcoures and cleares it up, and makes it more bright then it was before; the end of all is, but to take away the filth, and to make it cleare and bright. And ſo an Huſwife that takes her linning, ſhe Sopes it, and bedawbs it, and it may be defiles it with dung, ſo as it neither looks nor ſmels wel, and when ſhe hath done; ſhe rubs it, and buckes it, and wrings it, and in the end all this is but to make it cleane and white; and truly ſo it is here, when as Tyrants moſt of all inſult over Gods people, and ſcoure them and lay them in Lee, or Dung, ſo as the very name of them ſtinks, yet what is this but to purge them, and to make them white, and it is a great ſervice they doe to the people of God in ſo doing, and this is a great meaſure of liberty, that a Childe of God can tell how to make an advantage of all the afflictions he meets with in this world, theſe things doe but ſerve his turne, and afterward he wil ſay, he could have miſſed none of them; ſo that this is a ſecond worke of the ſpirit of the Sonne, it is a ſpirit of liberty.
OnelyOnly take this word for a Concluſion, And that is thus much; Examine now, and try whether you have the Son or no, which you may know by your having or not having the ſpirit of the Son. Say then, have you the ſpirit of the Son? viz. have you that ſpirit of the Lord Jeſus Chriſt, that makes you to be of one and the ſame nature with him, of the ſame Offices, and ſame Eſtate with him, can you find this in truth, and that with comfort and honeſty you may reaſon; this is the frame of my ſpirit, ſuch is the Spirit of Chriſt. And ſuch is the ſpirit of the godly, and if in any thing you faile, your ſpirit is againſt it; do you find that you are in ſome meaſure inveſted with a royall ſpirit, that you can over-come your ſelves, and the temptations of this world; and are you able to offer up ſpirituall ſacrifice to God, of prayer and praiſes? And doe you finde a ſpirit of Propheſie ſhed abroad into you, that makes you ſenſible of, and privie to the ſecret paths of God? Doe you finde that Chriſt was moſt glorious when he was moſt humbled? and ſo are you; and when you enjoy outward bleſſings, your hearts are not puffed up with them; theſe are not the goodly ſtones that your hearts and eyes are ſet upon, but you have greater matters then theſe to minde; then I ſay, it is the very Spirit of Chriſt that makes you to dye with Chriſt, as well as Chriſt to dye for you; he may dye for many men, but he only dyes with thoſe that are brought on to the fellowſhip of his grace; if a Spirit of Chriſt ſo knit you together, that he is yours, and you are his, then you have the Sonne, becauſe you have the ſpirit of the Sonne, becauſe you are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts; but now if there be no proportion, no conformity to Chriſt in holineſſe and righteouſneſſe, not patient and meek as he is, And though we be not ſuch, yet we allow our ſelves, in not being ſuch, and are ever and anon ſtarting aſide from him: And if we have not his Offices, nor rule over our luſts, nor over the world; and we can neither pray nor propheſie, and ſhew forth no ſpirituall life in our lives, cannot deny our ſelves that wee may ſhew forth the hidden man of the heart, then conſider, that for the preſent we have not yet Chriſt, becauſe we have not the ſpirit of Chriſt. And alſo, if we be not yet free from the fear of death; And take no care to be free from the dominion, and power of ſinne, but ſinne hath ſtill a power over us like a law, and are not yet free from the ſervice of men, but as our Maſters and Governours, ſay, ſo it muſt be; if we yet know not how to rule men for our own advantage, we have not yet received the ſpirit of Chriſt; wee cannot tell how to ſerve our Maſters with liberty of ſpirit, we know not how to make advantage of them.