feared the Lord spake often one to another even in this time when others had Apostatized and backsliden from God yea when the Apostacy was so high and so great that they justified themselves in it they called the proud happy they counted none nor lookt upon any as the happy men but the proud men the great men and the lofty men of the world there was none to them And they that were wicked were set up whereas they should have been thrown down and those that wrought righteousnesse should have been exalted and set up And they that tempted God were delivered I wish I might not say from Experience that as it was then after their coming out of Babylon that it is so in our dayes From hence we may observe Observ That it 's the speciall worke and duty of Gods People when others and the generality of people cast off and Apostatize from the worke of God to speake often one to another They should be more lively and more zealous and more active for God But it may be Questioned What are those things that the Saints should be often speaking one to another of in a day of Apostacy I answer They are these three things 1 Of the Sin of the Time 2 Of the Worke of God in that Time and Age. 3 Of the precious and glorious Promises which God hath made of better times of times to come to keep up and bear up our hearts 1 They should be often speaking one to another Of the speciall evill and sin of such a time When the Church of God is in a growing thriving state there is the abounding of some spetiall grace and so on the contrary when it 's in a declining condition in times of Apostacy there is the breaking forth of some spetiall sin and evill Now it 's our duty in that time and age in which we live as in the one to look after the grace that we may flourish in that so in the other to pry into the evill that we may avoid that And we should doe this the rather Because as such times have their spetiall evills so there 's no evill that doth so suddenly surprise and carry away the soule as the sin of the times and of the Age And that because it 's a generall sin there 's a croud goes along with that iniquity and men doe usually in the sin and evill of times goe from God When an evill is generall men swallow it the more easily and it 's a hard thing even for a good man to escape that therefore we ought the more especially to be looking to that and speaking of that often one to another When the Children of Israel came out of Aegypt their great sin was mistrusting God their great duty was to trust in God to believe in him to rest upon him in all his dispensations he did call upon them to performe this duty but they murmured against God and were full of unbelief and this sin was so generall and became such a sin of the time that of fix hundred thousand men that came out of Aegypt there were but two Caleb and Joshua that escap't this rock and went into the Land of Canaan yet undoubtedly there were many more good men among them but they fell upon the common sin of the Time And when the people of God came out of Babylon the great work of God then was the building of the Temple yet they cry out the time is not come the time is not come and so there 's a generall neglect of it by the whole Congregation this was the evill of that time and spread it selfe over good and bad and indeed good men that have escaped many other sore and great evills yet when it came to this the sin of the Times they have not been able to escape but have fallen into it not Zerubbabel nor Joshua but are guilty When the Children of Israel were in Aegypt they could very well see and look upon the Idolatry that was there committed and yet keep themselves very well from it but when it came to be a sin of the times in the Land of Canaan then they were catcht with it and were split upon that Rock and if the Lord by speciall grace and mercy doe not with-hold us we shall fall into this sin and it 's wonderfull mercy and loving kindnes that any soule doth escape the evill and sin of the Times But it may be asked How shall we come to know the evill of the Times that so we may escape and be kept from it For Answer to this 1 Let us take notice and observe that sin which lyes diametrically opposite to the worke of God in the time As in the Children of Israel their work and duty was to believe and trust in God in an extraordinary way now in direct opposition to this they mistrust God and that was then the sin of the time And so in their coming out of Babylon their work was to build the Temple Gods House but in opposition to that they build their owne Houses and neglect the work of building the Temple and the House of God lies wast Hag. 1.3 4. Then came the word of the Lord by Haggai the Prophet saying Is it time for you O yee to dwell in your cieled houses and this house lye wast Why now suppose it were evident that God hath written it in large and plaine Characters that he that runs may read if he will that THE PRESENT WORKE OF GOD IS TO BRING DOWNE LOFTY MEN TO LAY MEN LOW AND TO THROW DOWNE ANTICHRIST now if there be in opposition to this an exalting of man and setting up of Antichrist is God destroying Idols and are men making of them This is a neglecting the work of God and going contrary to it this is the sin of the time If there be a setting up of any such thing that God hath lift up his hand against it 's not rashnesse nor passion to speak the truth of God before God and the world that this is in opposition to the work of God If God hath been throwing downe High things the great ones of the world and there is a setting up of those things again things that have the same stamp and the same nature upon them that those things had that were thrown down before them this is the sin and the evill of the times And againe Suppose it 's clear that it hath been the worke of God to appear against and destroy whatsoever may be said to have the marke of the Beast upon it it now if so be there be any thing in this time and age set up againe that indeed hath no other ground nor bottome for it to stand upon but the wisedome of man and the invention of man and so should intermeddle so far as that the power of it should be felt in the Churches of Christ it 's evident and plaine enough and it 's the speaking of the truth of God before God
and the world to speak it that this is the sin and evill of the times 2 Take speciall notice and observe that sin with which the most precious Saints and people of God are most taken and drawne away from God by that is the evill and sin of the times For that is usually the sin and evill of the times which the Saints of God are most taken with and embrace for the sin of the times doth not onely run through and run along with the wicked and profane of the world but also the most precious servants of God Moses that meek servant of God and Aaron that Saint of the Lord were catched with it in mistrusting God for the sin of their time did not fasten upon the rude multitude onely but upon those two and many other precious servants of the Lord. So in the building of the Temple the sin of neglecting that work did not onely seize upon the Congregation but also it seized upon those two brave spirited men Zerubabbel and Joshua they were asleep and neglected this work as you may see by the words of Haggai it had seized upon and catched many of the precious Saints of God and doubtlesse if the Lord did not keep us there is none of us now here that are speaking of and against the evill of the times but we should without Gods great mercy and love to us be catched and carried away with it as well as any other 3 Observe what that evill is that though it runs up and downe without the least controule or contradiction from the generality of men yet notwithstanding God hath a little Remnant that will oppose and stand up against that sin and that evill that is the sin of the times For observe it to bear witnesse to his cause in every age God will have a handfull that will oppose themselves to the evill of the times and ordinarily but a handfull When the whole Congregation of Israel rebell'd and Apostatiz'd from God and would have return'd againe into Aegypt and made them a Captain and mistrusted God then there was a little Remnant that stood up for God and spake against that sin Caleb and Jeshua they stand up and plead for God against the whole Congregation Let us say they not rebell against the Lord let us not make us a Captain to goe back again into Aegypt for they shall be bread for us the Lord will deliver them into our hand we shall goe in and possess the Land which the Lord our God hath promised Thus they stand up and plead for God against the whole Congregation And so in their return out of Babylon the Lord stir'd up a little Remnant to bear testimony against the sin of that time the Lord stir'd up the spirit of Haggai and Zechary against their sin of neglecting the building of the Temple and returning out of Babylon and where God stirs up a spirit in a little Remnant to oppose the evill of the times God is there that is I say a clear evidence that God is with them and that God stands for them and will owne them when he stirs up a spirit in them to tell men their owne for so did Haggai and Zechary Is it time for you O yee to dwell in your cieled houses and this house lye wast I instance in those two times because coming out of Aegypt and Babylon being both Types of our deliverance from spirituall Aegypt and Babylon nothing in the word is so pat to us as the example of those Ages I remember the Speech of a holy man yet living That if he were to stand with any party he would stand with that party that was the least and that bore testimony against the sin and evill of the times looking upon this that God was there and with those that stood up against and bore testimony against the sin and evill of the times When there 's a controversie whether there is an Apostacy or no now the generality of men of the proud men they will say no there 's no Apostacy at all and so justifie their Apostacy I but what saith the little Remnant what saith the few they say yes there is an Apostacy they say it 's clear and plain and evident enough to them that there is an Apostacy though the generality see it not will not know it nor owne it yet a little Remnant see it and will declare and bear their testimony against it But the second thing we should speak often one to another of is The speciall worke of God at that time what the worke of God is and what the speciall duty of Christian is in such an evill and Apostatising time Now there are many Duties that in such a day and age lye upon the Saints but I shall name but one or two which are duties that especially lye upon the Saints 1 This is one speciall duty To be humbled before God and to labour to bring others to be humbled and lye low before him for that sin In Ezra's time he makes it his dayes work to be humbled and lye low before God for the sin of the Congregation he goes and spreads their sin before the Lord and lyes low to beg mercy and grace of God for the whole Congregation and he labours also to bring the Congregation to this to be humbled and lye low before the Lord. But 2 It 's a speciall duty of the Saints and people of God in such a day and time of Apostacy whatever others say and thinke of it yet I say it 's the duty of Saints in such a day to appear for God to stand up for God to declare for God against those sins Though others count it rashnesse hastinesse and over-forwardnesse yet certainly it 's the duty of the Saints and is a good Principle to practice in which we should be found if we will shew our love to the Lord Jesus and his name and his cause and interest though all run from it Thus in all ages those whom the Lord hath kept faithfull to himselfe have not onely kept themselves pure from the evill of the times but declared against it in others So it was with Caleb and Joshua they stood up for God and protested for him and declared for him against the sin of the whole Congregation though they were but two they will hazzard their lives for God O say they doe not rebell against the Lord doe not return againe into Aegypt And so Haggai and Zechary they would stand up for God and declare for him against the Congregation and tell them to their very faces That they builded their owne houses but let the house of God lye wast whereas it was their worke and duty to build the house of God They told the greatest of them the chiefest of them their sin and that to their faces they Preached openly against the negligence and sluggishnesse of that Age to Gods work And have not good men of latter times looked upon themselves called to
how much more shall your heavenly father give his Spirit to them that aske him Thirdly Men under-value the Spirit when they would set-up any thing equall with or above the Spirit when then cry up learning parts gifts or any other thing more than the Spirit this is an undervaluing of the Spirit though these things be good in their place and the best parts of pure nature yet they are not the Spirit and if we goe to set up any of these things with the Spirit we doe exceedingly under-value the Spirit of God The reason why the Lord is casting contempt upon learning and parts in our day's it s because men set them up equall with the Spirit looking upon these things as fitting them for the worke of God and not looking for the Spirit Fourthly Men under-value the holy Spirit of God when they dispise the little ones of Christ in whem the Spirit of the Father dwells When I love one Saint that hath the Spirit because of his greatnes he goes in silke and sattin and is honorable and therefore I love him and dispise another Saint that hath the Spirit because of his meannesse he goes in his leather-coate there 's little love to such a one now when Saints dispise meane ones in whom the Spirit of the father dwells there 's an under-valuing of the Spirit If any dispise one of these little ones it were better for a milstone to be hanged about his necke and that he were cast into the midst of the Sea why because there 's a dispising of the Spirit of the father that dwells in them every poore little and contemptible one of Christ's though never so poore in the world we must love them for if I desire to prize a Saint because of the Spirit in him then I shall prize the meanest Saint as well as the greatest Fifthly Men under-value the Spirit when they stop their eares against the Motions and Instructions of it if a man instruct me advise me or counsell me for my good I will not hearken to him but slight what he saith I undervalue the man in undervaluing his Counsell so we undervalue the spirit when we slight and will not hearken to the motions and dictates of the Spirit Sixthly Men undervalue the Spirit when they speak slightly and contemptuously of it when they jeare at the people of God saying You have the Spirit forsooth aye such a one prayes speaks by the Spirit c. Men know not what they say when they speak thus such slight words of the Spirit argues an undervaluing thereof If you did know the worth of the Spirit you would not speak thus Lastly Men undervalue the Spirit when in a a down-right way they persecute the Spirit when they hate a Saint and persecute a Saint for no other reason in the world that they can give but because he is a Saint and hath the Spirit in him O take heed of undervaluing the Spirit Last Vse Is the Promise of the Spirit the great Gospel Promise Then hence let us learne the duty in the Text to waite upon God for the Spirit Promises are to be waited for this is the great Gospel Promise this Promise of the Spirit here is not so much the Promise of the having of the Spirit for that many old Testament Saints had and the Disciples had before this time that Christ bids them waite for the Promise as the having more of it When ever you come to an Ordinance when you come to the Assemblies of the Saints say O Lord now give downe thy Spirit why may not thy Spirit be given downe to me now Thou did'st give downe thy Spirit formerly when the Saints were met together So waite in every duty for the Spirit to come downe be alwayes waiting for this Promise of the Spirit it 's an every-day Promise for though it be fullfilled in part yet there is more and more of it still to be given forth and will be every day till we come to heaven so as that there is no time in which we can say this Promise is so fullfilled to us as that we need no more to waite for the fullfilling of it There are some Promises have the time of their fullfilling and then the duty of waiting ceaseth but this Promise is every day fullfilling and this Promise will never be so fulfilled while we abide in this house of clay till we come to Heaven but there will be room left for waiting Which considered will answer that Objection which kills our hearts in waiting O I have waited so long and yet have not the Spirit Poore soule It may be thou hast not that measure of the Spirit thou lookest at thou wouldest have so much of the Spirit as to have no room left for waiting for any more but this Promise of the Spirit is not such a Promise it is a Promise as is fullfilled by degrees and will not be compleatly fullfilled till thou comest to heaven Thou mayest therefore have more of the Spirit than thou had'st before and thy desires after it and complaints more then formerly for the want of it argue thou hast it but thou hast not so much of it as thou would'st have and therefore thou complainest O soule blesse God for what thou hast and waite for more and in Gods time the Promise of the Father shall be fullfilled to thee according to thy desire We should be every day begging for the Spirit Lord give me more of thy Spirit Waite upon God for the Spirit that we may have more of the Spirit of God that we may be taught more by the Spirit instructed more by the Spirit assured more by the Spirit led more by the Spirit and sealed more by the Spirit and the Lord grant our soules may be filled with this Spirit and that Jesus Christ by his Spirit may dwell in us and take possession of us from henceforth even for ever FINIS The Evill of the Times MALACHI 3.16 17. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it and a booke of Remembrance was written before him for them that feared the Lord and that thought upon his Name And they shall be mine saith the Lord of Hosts in that day when I make up my Jewells and I will spare them as a man spareth his owne Sonne that serveth him THis Prophet as he was the last Prophet of the Old Testament so he lived in a time of great Apostacy after their returne from Babylon after the second Temple was built wherein men were growne cunning in Apostacy the Lord by his Prophet no sooner charges them with any thing but they justifie themselves saying Wherein have we done thus and wherein have we done thus as you may see in the 7 8 and 13 verses They were so cunning in their Apostacy that the Prophet could not charge them with any thing but they would shift it off and put him upon the Proof Then they that
Page 38 5 This will be a sweet mercy when it comes Page 39 6 It will be a Spirituall thing ibid. II. Signes of the Times In two Sermons on Mat. 16.3 Preached at Great-Allhallowes THe Text opened Page 45 Obs That the Times of the Lords more glorious appearing and manifestation of himselfe they are such Times as have evident Signes set upon them proved Page 46 to 50 The Reasons of the Point First That God might thereby strengthen the faith of his Children Page 50 Secondly To leave his Enemies inexcusable Page 52 Qu What hinders men from seeing the Signes of the Times Answered Page 53 to 58 The Second Sermon Assertion THat the Kingdome of Christ his visible Kingdome or that thing called The Fifth Monarchy it 's two-fold or it doth consist of two parts namely The Kingdome of the Stone and The Kingdome of the Mountaine Opened and proved from Page 61 to 66 Three Reasons to prove That the cutting out of the Stone cannot be meant of Christs first coming Page 66. 77 Eight Reasons to prove That the Civill and Military Power is to be in the hands of the Saints with which they are to break the great Image to overturn the Thrones of Kings and that before the day of Christs appearance Page 68 to 79 Obj That it 's the ten Hornes that hate the Whore answered Page 79 Obj Christs Kingdome is not of this world answered Page 80 Ten Signes of the present Times from Page 82 to 98 III. Christ the Onely Foundation One Sermon on 1 Corinth 3.11 Preached at Pancras Soperlane Doct THat the Lord Jesus Christ is the onely foundation Page 99 1 Qu What are we to understand by Christs being a foundation Answered Page 100 2 Qu In what respect is Christ a foundation Answered Page 101 1 In respect of the fathers laying for a foundation ibid. 2 In respect of Gospel Revelation ibid. 3 In respect of his owne meetnesse Page 102 to 107 Where Jesus Christs meetnesse and fitnesse for a foundation is shewed in many particulars 4 In respect of Believers being built upon him Page 107 5 In opposition to all other foundations Page 108 to 127 Where we have seventeen false foundations mentioned in opposition to which Jesus Christ is a foundation The prosecution of the Point as it was found in his Notes 3 Qu What is Christ the foundation of Answered Page 129 to 135 4 Qu Who layes Christ as a foundation Answered Page 135 136 5 Qu How doth God lay Christ as a foundation Answered Page 137 to 141 6 Qu When doth God lay Christ as a foundation in the soule is it in the first work or change that is wrought upon the soule or afterwards Answered Page 141 to 158 IV. The Promise of the Father Two Sermons on Acts 1.4 Preached at Bishopsgate THe Text opened Page 159 160 Qu Why doth Christ call it the Promise of the father doth not Christ himselfe Promise the Spirit Answered Page 161 162 Qu Why doth Christ pitch the faith of his Disciples now at this time of his Ascension rather upon this Promise than upon any other Page 163 to 166 Obs That the Promise of the Spirit is the great New Testament Promise ibid. Proved by severall Considerations Page 167 to 182 Some Application of the Point Page 182 to 188 The Second Sermon THe Promise of the Spirit is the great Testament Promise 1 It 's a New Testament Promise Page 189 to 193 2 It 's the great New Testament Promise Page 194 Obj If it be the great New Testament Promise how comes it to passe that the Saints and people of God under the New Testament Administration have so little of the Spirit answered Page 195 to 198 Qu What is the way of the New Testament in which God will give out New Testament mercies Page 198 to 200 Why the Promise of the Spirit is the great Promise under the New Testament Severall Reasons for it Page 201 to 205 Vse 1. Hence we see what that thing is that all of us should have our eyes and our hearts fixed upon and taken up with Page 205 2 Then what spirituallnesse is there required of the Saints of the New Testament Page 206 to 209 3 Let every soule take heed of undervaluing the blessed Spirit of God Severall particulars shewing how men undervalue the Spirit Page 210 211 Lastly Let us learn the duty in the Text to wait upon God for the Spirit Page 212 213 V. The Evill of the Times One Sermon on Mal. 3.16 17. Preached at Great-Allhallowes THe Text opened Page 215 Obs That it 's the speciall worke and duty of Gods people when others and the generality of people cast off and Apostatize from the worke of God to speak often one to another Page 216 What those things are that Saints should be speaking one to another of 1 Of the speciall Sin and Evill of the Time Page 217 How shall we come to know the Evill of the Times Answered Page 218 to 222 2 Of the speciall work of God at that Time and what the speciall duty of a Christian is in such an Evill Time Page 222 to 227 3 Of the precious great and glorious Promises that God hath made of better times to come Page 227 VI. Looke to your Aimes and Ends. One Sermon on Mat. 11.7 THe Text opened 235 c. Doct That it 's a very good and a very profitable thing for soules to be very inquisitive into their owne ends in all spirituall actions Page 238 The Grounds and Reasons of the Point 1 Because our Ends and our Aimes are secret things Page 238 2 Because that a mans heart is where his End is Page 239 3 Because a mans heart is as his End is ibid. 4 Because God doth look at our Ends. ibid. 5 Because God will over-look many failings in our obedience if our End be right Page 240 6 Because there 's nothing our hearts doe so much deceive us in as our Ends. Page 241 7 Because a bad End is of such force as it will make that action which in it selfe is good to be bad and instead of reward it will bring judgement from God upon a man for doing of it Page 243 8 Because a good End will make that action which in the Interpretation of others may be bad good Page 244 9 Because all a mans comfort in suffering it will be as his End is Page 245 10 Because if a man have false Ends he will never be able to continue and hold out in a good work Page 246 How we may know our Ends. Page 246 to 248 VII The Idolls Abolished His Notes on Isaiah 2.18 THe Text opened shewing to what Time it relates Page 249 to 252 Doct There is a most glorious day a coming in which all Idolls shall be utterly abolished Page 252 Qu 1 What is meant by Idolls ibid. Qu 2 What Idolls will God abolish The Idoll of Prophanesse Page 253 The Idoll Pomp worldly glory and greatnesse ibid. The Idoll Strength ibid. The Idoll Pollicy Page 254 The Idoll Parts and Learning Page 255 The Idoll of Grace Page 256 Qu When is Grace made an Idoll Answered ibid. Qu 3 Why will God abolish Idolls Page 258 1 Because his designe is to exalt himselfe alone and this whilst Idolls stand cannot be ibid. 2 Because Gods soule hates Idolls above all ibid. Qu 4 How will God abolish Idolls ibid. 1 By the manifestation of his owne glory shewed in five particulars from Page 258 to 260 2 By shaking all Idolls ibid. Vse 1 Learn this That a day will be how much soever men now cry up their Idolls that they shall he ashamed to owne them ibid. 2 Let us take heed we doe not in this day set up Idolls Page 261 3 There shall be a day in which Saints shall have hearts to exalt God onely ibid. 4 Seeing such a day shall come let us labour for a spirit fit for this day when it comes ibid. Two things will work such a spirit in us 1 A mortified heart to a mans owne things ibid. 2 An enlivened heart to the things of God ibid. FINIS
stead at all Jesus Christ is a foundation in opposition to this foundation Sixthly Jesus Christ is the onely foundation in opposition to Resolutions Vowes and Covenants that is that which many lay their foundation upon truly these are wayes which many honest hearts have run they have trac't them through and there are false hearts too that have run up with them in these wayes when a soule is troubled afflicted and burdened he will resolve vow and Covenant I will never doe so more and after that they have some ease and are at quiet and so long as they keepe their Resolutions Vowes and Covenants they are in a good condition as they conclude so it was with Saul Returne my Son David I will seeke thy hurt no more I will no more persecute David I will no more walke on in these wayes but afterwards he falls upon him againe and againe and David is forced to fly the land these Vowes Resolutions and Covenants will not hold now Christ is a foundation in opposition to this Christ is the onely foundation Seventhly Jesus Christ is a foundation In opposition to Selfe-revenge in opposition to those Acts of revenge that men are ready to put fotth upon themselves it s a thing that is very ordinary among Christians honest hearts as well as others and that through darknes in the new Testament Administration of Jesus Christ and the Covenant of grace they goe to revenge they will be revenged of themselves if they erre in this way or that way if they erre or exceede in Mirth then they will goe about mourning if they have err'd in the use of the creatures then they will not eate nor drinke at all and so they will be revenged of themselves herein they take too much content and too much comfort and they are apt to thinke that because they revenge themselves thus God is pleased with them and he will pardon them Christ is the foundation in opposition to this is this the foundation that my Justification my Comfort my Joy should lye upon my selfe revenge no though a man should goe never so far in this way doe but consider what those in Micah would have done to revenge themselves Micah 6.6 7 verses Wherewith shall I come before the Lord and bow my selfe before the high God shall I come before him with burnt offerings with Calves of a yeare old will the lord be pleased with thousands of Ram's or with ten thousands of Rivers of oyle shall I give my first-borne for my Transgression the fruit of my body for the sin of my soule As if they should have said will the Lord accept of any thing let the Lord set me the hardest taske I will doe it if it be to give the fruit of my body or to give away â—ll my estate if I may have the pardon of my sin I will doe it thus I say a man may goe a great way in a way of revenge and yet truly this will be sound nothing it will be but a shaddow and a foundation that will soone shake and fall when a day of Tryall comes Eighthly Jesus Christ is a foundation in opposition to our Reformation many there are that goe higher than all this many struggle in their Vowes and Resolutions but never come to Reformation but some there are that come to Reformation they have gotten the power and the victory as they say over their sins and here they lay the foundation of their Comfort for certaine saith such a man I am the child of God but Christ is a foundation in opposition to this if we lay our foundation here we shall be deceived this Herod did he reform'd himselfe and did many things the word of John comes to Herod's heart and his heart is so troubled that he did many things so that there may be a reformation in very many things and yet notwithstanding the soule not upon a true foundation there is a vast difference betwixt Cessation â—f sin and Mortification of-sin there may be a Cesation of sin where there is no Mortification of it it may be the Devill he may let a soule alone that he may settle him the faster upon a false bottome men cease from their Iniquitie they were addicted to when they were young and they are apt to lay a foundation upon this and this may be and yet not a true foundation laid a meere Cessâ—tion from sin or an outward Reformation in respect of the acts of sin this may be and yet the soule miserable Jesus Christ he is a foundation in opposition to this foundation Ninthly Jesus Christ he is a foundation in opposition to all outward Priviledges there is a very great deale of confidence that men lay upon their Priviledges O saith such one I keepe many day 's of prayer I am of such a Church and saith another I am Baptized and saith another I am so and so and they glory much in these outward Priviledges as the Jewes did we are the Church of God we are Abrahams Children we have the Oracles of God can we be amisse but saith Christ ye are of your father the Devill and the workes of your father ye will d ee notwithstanding all your boasting and glorying in your outward Priviledges this not the foundation Christ is the foundation in opposition to this Tenthly Jesus Christ is a foundation in opposition tâ— those good fitts that semetimes a man or a woman is in unto a duty I doe not speake any thing to shake any poore Saint but would have every Saint have a bottome while God is shaking all Nations and the foundations of the earth doe shake if the foundation be upon a rocke it will stand therefore in this shaking day the good Lord helpe us all to looke to our foundation Christ is a foundation in opposition to those good fitts that men are in to a duty a man may be in a good fit to a duty now and then and when men find this they are apt to rest on it and lay much weight upon it and draw much comfort from it now I say Christ is a foundation in opposition to this foundation O what a good fit and a good mood was Saul in sometimes 1 Sam 10. he comes among the Prophets of God at the 9 10 11 verses he prophesies among the Prophets here was a good fit to a duty 1 Sam 10.23 when he was going on in persecuting David he had a good fit therefore Saul might say well I feele God working in my heart what ever others judge of me or censure me Saul went on and prophesied before Samuel and lay downe naked all that day and all that night even then when he was going on persecuting of David I bring this to shew you that this is no foundation it is a good thing a sweet thing to have a heart fit and dispos'd to a duty but when I will build upon this this is no foundation but Christ is a foundation in opposition to
among Divines That a man in the first worke is meerely Passive aâ— a childe when first conceived and formed in the wombe is meerely passive it doth nothing so it s with a Soule in the first worke it therefore doth nothing in laying Christ as a foundation but Christ is first by the father laid as a foundation in the soule and then the soule Acts it beleives it repents it obey's c. And indeed it s a thing Impossible to conceive that man by any act of his either his faith repentance obedience c. should lay Christ as a foundation seeing the creature is a finite thing and all his acts are like himselfe finite but Christ is the Infinite God now how can a finite hand or power moove an Infinite thing how can that which is finite bring downe that which is Infinite and lay it as a foundation the laying Christ therefore as a foundation is not the act of the creature but of God onely Quest 5. But how doth God lay Christ as a foundation Answ 1. By razing all other foundations one soule as I said before builds upon his Legal convictions mournings humiliations another upon his resolutions vowes Covenants his acts of revenge upon himselfe his reformation Another on his Joyes Comforts his disposition of heart that sometimes he finds to a duty and his sincere aymes as he thinkes therein Another upon his particular words given in sometimes to beare him up under straits's sometimes to encourage to his duty and upon his faith in these c. Now when God comes indeed to lay Christ as a foundation in any soule if a soule have such foundations God will shake them all yea raze them to the ground So that now the soule will see and say my convictions mournings humiliations resolutions vowes covenants acts of selfe-revenge reformations are nothing nothing as to evidence Gods love to my soule I may be miserable perish and be undone for ever notwithstanding this my priviledges Church-ship participation of ordinances are nothing I may be a cast-out for ever notwithstanding these my comforts joyes good fits to duty good aymes therein as I thinke are nothing as to build any hope here for I may be deceived and gull'd in all these and perish eternally notwithstanding these my words given in in straights when I have been going to some worke and my faith laid upon these are nothing as to assure me God is my father I may be under a mistake in all these Now is the soule stripped bare and naked and become truly poore in spirit for whereas before it thought it selfe rich and had many things convictions humiliations vowes reformations comforts joyes particular words faith in these which it could muster up as evidences of Gods love to it now it sees it hath nothing at all it cannot bring forth one thing that can evidence to it it is a childe of God or got beyond the hypocrite And now it lies Lord a Christ or nothing a naked Christ or nothing I have tryed all foundations now they are nothing they are all shaken to pieces razed to the ground Thus the soule hang's as 't were betwixt Earth and heaven or Hell and heaven rather not knowing what will become of him but a little glimpse he hath that Christ can save him yet and some inward groanings there are O Christ or nothing Christ now to be my Comfort my wisdome my righteousnes my sanctification c or nothing Secondly By making an Inward discovery to the soule that all that which it hath sought to the Law for is laid up in Christonely and to be had from him Now the soule sees that whereas before it ran to the Law for conviction of sin repentance obedience faith Comfort c. that all this is treasured up richly in Jesus Christ and it must have these things if it will have the true and not be put off with counterfeit ware from Jesus Christ onely now the soule begins to looke after a new conviction of sin repentance saith obedience Comfort c. And whereas it thought before that it had all these now indeed it sees it had them not what it had was onely counterfeite ware the true ware being to be had onely from Christ out of his warehouse now it cry's Lord give me the wisdome of Christ the sanctification of Christ that faith that repentance obedience Comfort that is in Christ and flow's from him now begins Christ to be all and there is nothing that hath any credit with the soule but what is Christs it cares not for repentance faith Comfort c. if it be not Christs But as before it said I am nothing my convictions humiliation reformation comfort faith c. are nothing now it saith otherwise Christ is all Christ is my wisdome my righteousnes my sanctification my repentance my faith my Comfort my obedience my strength to stand c. that is I looke for all these no where but in and from Christ Thirdly By enabling the soule to make a direct actuall close with Christ for all these This is that coming which followes the drawing hearing learning of the father John 6.44 45. No man can come to me except the father which hath sent me draw him Every man therefore that hath heard and hath learned of the father cometh unto me But note that this latter is not so properly laying of the foundation for the foundation is laid in the two former as the uniting of the soule to the foundation or the soddering of the soule and foundation Cementing them into one in order to spirituall growth and fruitfulnes for the foundation Christ being by the father planted in the soule his wisdome righteousnes sanctification c. being laid at the very bottome of all it is necessary that now to the end that this wisdome grace holines c. might shoot up into the soule and cause the glorious buddings forth of Gospel light grace and holines in it that there should be a soddering of the soule and the foundation for as the tender graft partakes of the sap that is in the stocke by such a union with the stocke as makes the graft and stocke grow into one so the participation of that light life grace Righteousnes Holines of which the blessed foundation Christ is full is conveyed into the soule by such a knitting of this foundation and the soule together as makes them inseparably one now flowes up out of the foundation that wisdome grace Holines that is in it into the soule and the soule which before was emptied of all and had the sap of old Adam that wisdome righteousnes holines c. which springs from old Adam let out hath the new Adam sending up his living sap into it and now the soules faith repentance obedience c. are all such as this new sap sends forth that is it is all grace of another kinde its faith is of another kind to what before it had its repentance and obedience
is of another kind its comforts are of another kind And this God brings all his to before ever they become fruitfull in a Gospel way for note here it may be the condition of a true childe of God as well as of the hypocrite to build too much upon these foundations yea to be building yeares together upon them and that too after true grace is wrought in his soule Abraham was a true beleiver and yet goes in unto Hagar the old Covenant and thirteene yeares together his heart run's upon her fruit and all his Expectations are from it But note this withall that till God brings a belever to this to make a more direct and Immediate close with Christ in the new Covenant he will be barren as to Gospel fruit Abraham had no fruit from Sarah till God had discovered to him that Hagar's fruit was not the fruit but he must yet looke for fruit from Sarah so a true beleiver will be barren as to Gospel fruit untill he is brought off from all other foundations and made to close with Christ in the new Covenant And indeed I thinke I may say that there never was a beleiver in the world but either before conversion or after he hath been brought under the old Covenant and there hath been a building upon such foundations for it is naturall to a soule under the old Covenant so to doe Quest 6. But when doth God lay Christ as a foundation in the soule is it in the first worke or change that is wrought upon a soule or afterwards Answ There is a twofold worke or change wrought upon many soules I say many because every one doth not passe under this double change First Legall which is a worke or change wrought by the power of the Law or by the Ministry of the letter for so the Apostle calls the Law 2 Cor 3.6 Who also hath made us able Ministers of the new Testament not of the letter but of the Spirit for the letter killeth but the Spirit giveth life And I doe here expound the Law by the Ministry of the letter to the end we may not looke upon the Law as containing onely the matter of the ten Commandements and the promises and Threats annexed to these but indeed take the Law at large for the summe of that truth revealed either in the Scriptures of the old or New Testament which containes within it Doctrines Promises Precepts Threats c. so far as this truth comes to a soule and is received onely as a notion as it is the letter a voice of words c. so far it falls short of being Gospel which is a word of Power the Power of God unto Salvation a Ministration of the Spirit and life and is no other but the word of the Law that is a bare word without Power a killing letter to it And whatsoever worke or change is wrought by this word as it comes to the soule onely as an enlightening notion or directing letter discovering to a man his duty state c. or as it comes as a threatening terrifying voice of words driving the soule to that it apprehends to be its duty and making it for feare to seeke after a better state than it sees it selfe to be in for all this the word as its a bare letter or a voice of words may doe I say all this worke or change is no other nor better than a legall worke or change for it is a worke wrought by the Ministry of the letter by a voice of words it is the light of the bare letter and the terror of the voice of words that makes a man in his owne strength fall to working and accordingly the worke brought forth or the change produced hereby seeing it is no other but an act a worke a change performed by the strength of nature and not by the strength of the promise it can be no other but a worke of the flesh a child of the Law or old Covenant as was Ishmael and not of the promise or new Covenant as was Isaac Secondly There is an Evangelicall worke oâ— change which is that worke which is wrought upon the soule by the power of the Spirit in the word cutting the soule off from the dead stock of old Adam and ingraffing it into the living stock of the new Adam Jesus Christ And the very foundation of the worke or change is marriage-union with Christ The Spirit of God in the Word lays hold of a poore soule by an Almighty power and breakes it off from the old stock and in the same Instant ingraffs it into Christ Now by the engraffing there is a union and from this union a communication to the soule of that new sap and life that is in Christ and by virtue of this a glorious work and change is wrought in the soule new fruit new actions appeare in it Now observe the Fathers laying Christ as a foundation is not in the first worke which I call Legal for a soule may have that work as had Ahab Judas Herod Stony Thorny ground c. and yet perish for ever but so cannot any that Christ is the foundation of for if so then could not Christ be a sure foundation as the Prophet calls him Esay 28.16 Therefore thus saith the Lord God Behold I lay in Syon for a foundation a Stone a tryed stone a precious corner Stone a sure foundation But the laying of Christ as a foundation is in this second worke And the beginning of this is our union which is that thing by which we are ingraffed into Christ and so grow and beare fruit upon Christ as the stock or foundation when a soule hath this union from that moment is Christ his foundation but not before for what ever may be found in him or come from him before this union be it sorrow for sin Comfort obedience c. it hath not Christ for a foundation for how can Christ be a foundation to that soule or to any thing in that soule that is not united to him can we say such a thing is a foundation to such a building and yet the building be separate from that thing and standing upon something else not so Quest But the soule may say If there be this double worke and change and Christ is the foundation onely of the latter How shall I know whether the worke upon me be Legal or Evangelical that so I may know whether Christ be my foundation yea or no Ans This is a most difficult Question and the farther I consider it the more doth it beget matter of feare and trembling and the rather because those things which we ordinarily bring forth as evidences of the grace of God within us will not manifest this difference because there is not any one particular worke affection grace that flowes from the Gospel-worke upon a soule but that worke which is onely Legall hath the counterfeit of that worke grace affection c. not but that there
is a reall difference betwixt those fruits of Sanctification that spring from the Law and those that come from the Spirit in the Gospel but in regard the Legall worke hath the counterfeite of what ever the other hath therefore the discerning of the true from the false and counterfeite is a most hard thing For First Doth the Gospel-worke cause sorrow for sin so doth the Legall too The Terrors of the old Covenant made Ahab mourne Judas repent c. As the Gospel worke may make the heart soft dissolve it into teares so may the Legall too dissolve the heart into teares soften it greatly for a while Secondly Doth the Gospel worke produce obedience make a soule run to God upon his knees dayly so may the Legal too Isai 58.2 Yet they seeke me dayly and delight to know my wayes as a nation that did righteousnes and forsooke not the Ordinance of their God They aske of me the ordinances of Justice they take delight in approaching to God Ishmael was a praying child God heard the voice of the Lad. Secondly for Reformation Doth the Gospel work cause that so may the Legall too what did Herod Thirdly Doth the Gospel worke produce grace so may the Legall too though not true grace yet grace like the true First repentance See before Secondly for selfdeniall Ishmael shewed a great example of selfdeniall Gen. 25.9 And his sons Isaac and Ishmael buried him in the Cave of Machpelah c. So Saul 1 Sam. 11.12 13. And the people said unto Samuel who is he that said shall Saul raigne over us bring the men that we may put them to death And Saul said there shall not a man be put to death this day Thirdly for delighting in holy duties in the wayes and ordinances of God Isai 58.2 Yet they seeke me dayly and delight to know my wayes c. Fourthly for zeale for God and his wayes Paul before conversion was full of zeale and the Jewes Rom 10.2 For I beare them record that they have a zeale for God but not according to knowledge Fifthly for faith Psal 106.12 13 14. Then beleived they his words they sang his praise They soone forgat his works they waited not for his Counsell But lusted exceedingly in the wildernes and tempted God in the desert Isai 48.1 2. Heare yee this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah which sweare by the name of the Lord and make mention of the God of Israel but not in Truth nor in Righteousnes for they call themselves of the holy Citty and they stay themselves upon the God of Israel the Lord of Hosts is his name For there is a faith of the Law as well as of the Gospel so long as a man can obey and performe the condition the Law will give him a faith Thirdly Doth the Gospel worke bring a man into Relation to God and Christ so may the Legall too into some kinde of relation Jer 31.32 Not according to the Covenant that I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt which my Covenant they brake although I was an Husband unto them saith the Lord Fourthly Doth the Gospel worke beget peace and Comfort so may the Legal too for observe so far as by the legal worke a faith may be begotten and some kind of relation held forth in that worke so far there will be peace and comfort Fifthly Doth the Gospel worke make a man to abandon all his shelters in himselfe and fly for refuge to Jesus Christ and the Covenant of grace So there may be something like that in the legall worke also for marke it A soule by the light of truth being throughly convinced that all his duties obedience his faith Comfort c. that sprung from the Law is nothing and that Salvation is onely to be had in the Covenant of grace and a naked Christ held forth therein may hereupon quit his trust and reliance in these and now run in his owne strength as before he did to the Law so now to the Covenant of grace and to a naked Christ for refuge I say in his owne strengtst still As a man when the flood was upon the earth might have hung upon the outside of Noahs Arke and yet have perished so a man may run thus far in his owne strength and hang upon the outside of Christ as it were and yet perish And yet all this though what a man runs to is the Gospel yet no more than a Legal worke a worke performed in a mans owne strength and not in the strength of Christ for note as a true Gospel Saint doth Evangelize the Law that is he goes to the Law labours to obey that in Gospel-strength the strength of Christ So a Legalist may legalize the very Gospel that is take hold of Christ the Covenant of grace close with Gospel principles in his own strength When he is convinced he is a miserable sinner and that his repentance his reformation his comfort his faith c. that springs from the Law cannot redeeme him but his onely remedy is in Christ and grace he may run to that and hang upon Gospel notions and principles for helpe Nay he may not onely run to these but attaine some fruit hence First He may attaine some kinde of reformation which it may be he could not attaine by the power of the Law 2 Pet. 2.20 For if after they have escaped the pollutions of the world through the knowledge of the Lord Saviour Jesus Christ they are againe entangled therein and overcome the latter end is worse with them than the beginning And Heb 10.29 Of how much sorer punishment suppose ye shall he be thought worthy who hath treden underfoote the Sen of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and bâ—th done despite unto the Spirit of grace We read of a sanctification that even hypocrites attaine by the blood of the Covenant which is a wonderfull thing for a reformation to be wrought through the beamings of some Gospel light upon the soule Secondly He may have some kind of tast of sweetness even in Christ himselfe Heb. 6.4 For it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy-Ghest The heavenly gift is Christ himselfe John 6.32 33. Then Jesus said unto them verily verily I say unto you Moses gave you not that bread from heaven but my father giveth you the true bread from heaven for the bread of God is he which cometh downe from heaven and giveth life unto the world Thirdly He may in a kinde be made a partaker oâ— the Spirit Heb. 6.4 For it is impossible for those who were once enlightened and have tasted of the heavenly gift and were made partakers of the Holy-Ghost that
soule moves it s all laid up and lodg'd in this great promise the Spirit of God gives forth all the strength the soule hath Eph 3. the latter end We are strengthened with all might by his Spirit in the inner man all the strength or might that a poore soule hath in the inward man it s all from the blessed Spirit of God if a soule hath strength to stand up against Satan truly it s from the Spirit of God The Lord shall tread downe Satan under your feete shortly If the Spirit of God withdraw and leave the soule but an houre Satan will tread him downe and trample upon him but if the soule be a conqueror an overcomer it s by the blessed Spirit all the strength we have whereby we are victors over any Corruptions it s by the blessed Spirit is there the mortification the killing of any corruption in our soules its from this Spirit If ye through the Spirit doe mortifie the deeds of the body ye shall live it s not the worke of our faith it s not in our owne power we may struggle and strive and labour and toile but the least corruption is too strong for the strongest Christian in his owne strength but now the Spirit that mortify's the deeds of the body so have we strength to performe any duty any worke to heare to speake the word of God truly this is not our owne it s of the blessed Spirit for if the Spirit of God doe but leave a poore soule it cannot speake it cannot pray it can doe nothing the strength that acts the people of God it s not from themselves therefore one while they have a heart full of the groanes and breathings of the Spirit and a mouth full of words to spread before God and at another time they have not a groane in their hearts nor a word in their mouths and they may pump and they can bring up nothing this shews the strength of Christians is not from themselves but from the holy Spirit of God therefore a Christian that can at all times command his strength to pray or preach it s to be feared that that is the strength of man and not the strength of God the strength of the creature and not of the Spirit the strength of parts and of old Adam The Lord let 's his Children feele that they have not strength sometimes sometimes they have sometimes they have not that they might live all their whole life onely in dependance upon God what experience had Paul of this I know how to want and I know how to abound and can doe all things but how through Christ that strengtheneth me yet another while Paul could not speake his mouth is shut up therefore pray for me saith Paul to the Saints pray for me that I may have a doore of utterance so we are not sufficient of our selves to thinke any thing I am nothing saith Paul yet by the grace of God I am that I am all my strength is laid up in the blessed Spirit it s not in my selfe it s the Spirit of God that is our strength so all our strength is laid up in this promise Fifthly All our boldnes to the Throne of grace it s laid up in this promise Can a poore soule goe to God and cry father father Abba father why truly its the Spirit that enables him so to doe Because you are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father and that is the reason why a Saint one time can goe to God and say father father he can speake it out another time he cannot goe and speake out father it is because the Spirit that makes the soule to cry Abba father it s not in the power of the creature but our boldnes with the Father it s the gift of the Spirit of God it s this blessed Spirit of Adoption whereby a man can run to God as a child unto his father Sixthly All our helpe and assistance at the Throne of Grace it s laid up in this promise Wee know not what to pray for Rom 8. as we ought but the Spirit helpeth our infirmities and the Spirit maketh Intercession for us with groanes which cannot be uttered its truth a child of God doth not know what he should pray for what he should speak or utter to God or what he should most need but the Spirit of God comes helpes our Infirmities our worke in prayer is not to thinke what we should speake but to lay our selves downe before the Spirit Lord come thou by thy Spirit and mannage all our worke for us we are to spread our selves before the Spirit of God and let the Lord come and speake all in us and the Spirit helpeth our Infirmities with groanes not with words the Spirit helpeth a Christian many times when the soule cannot bring out a word the soule is full of groanings groanings that cannot be uttered groanings that have so much in them that they cannot be uttered the soule many times is put by words and is confounded through fulnes for there is by the holy Spirit of God the representation of a multitude of wants together and of a multitude of mercy's together and the soule would faine breath out all to God and he cannot speak them out all but he sends them up all to God in a groane together therefore saith the Apostle It helpeth our Infirmities with groanes that cannot be uttered a poore gratious soule comes and ly's before God and cannot speake a word O but it sends up a groane to God and though it cannot utter one word to God yet it may send up twenty petitions in one groane Seventhly Our speeding at the Throne of Grace our presenting such things there onely as are the will our father it s from this blessed Spirit When we come to pray of our selves we doe but aske our owne Thoughts and spread our owne wills before God but if we could come and lay our selves alway's under the Spirit of God and be willing alway's to be led and guided by the Spirit of God there would come forth alway's the will of God and not the will of the creature He that searches the heart knowes what the mind of the Spirit is because he makes Intercession for the Saints according to the will of God let the Spirit pray and it shall be the will of God though we are poore creatures and doe not know the will of God yet when the holy Spirit comes and draw's forth the heart it speakes out the will of God O therefore let us come and lye downe under the motions of the Spirit and the guidance of the Spirit He that searcheth the heart knowes what the mind of the Spirit is he doth not looke so much what words and what brave expressions and how these things are utter'd but he know's what the mind of his spirit is when God comes and looks upon his Children he doth not hearken
other as yee are Sons there is more worke expected God lookes for more duty and more obedience from the Saints of the new Testament than he did expect from the Saints of the old Testament in the new Testament they have not so much tireing worke they have not so much burdensome worke O but if you looke to the spirituall worke as they come to higher light so God lookes for higher obedience therefore for Moses his ten precepts in the old Testament we have many spirituall precepts in the new the new Testament doth not set us free from holines and obedience but indeed the new Testament calls us to a more strick't holines and a more spirituall obedience ye are called to a higher pitch of holines and obedience under the new Testament and not freed from it the Lord hath set his Saints free from all that that was burdensome and that that was legall obedience under the old Covenant but they are not free from obedience indeed the Saints of the new Testament they are called to a higher pitch of obedience as one that is a son growne the father doth not lay such laws upon him as he doth upon a little Child you must not meddle with this nor doe that nor goe out of the doores nor run in the wet and dirty your selfe c. there are a great many lawes laid upon a child but now when once the son is growne the father lay's no such law's upon him but he doth expect that this growne son should doe him more service than the child there 's not the law 's upon him as was upon the child the son is free but yet notwithstanding here 's more worke call'd for at the hands of the son so it was with the people of God under the old Testament the Apostle tells us they were heires under age and therefore their state was nothing differing from the state of a servant though they were Lord's of all in the appointment of the father and were true heires yet because they were under age they were under such a rigid Governour and Tutor as the old Covenant that held them under the rod of a great many law's but now under the new Testament we are sons and being sons the people of God they should goe out serve God freely with another manner of spirit I doe not say we doe so for truly we are much to short of what we should be the Saints should goe out and worship God with a free spirit we are not set loose from duty 's but we are rather called to do more that in another manner in a free manner with a free spirit as one that is an apprentice he lives in a servile feare of his Master and doth a great deale of worke why now when this man comes to have his freedome doth he doe lesse no he doth more worke but he doth it with a free spirit he doth it with another spirit so it s with the Saints under the old and new Testament they doe more worke under the new Testament but with lesse feare than under the old Testament being delivered out of the hands of their enemies they serve him without feare in holines and righteousnes all their day's Fourthly Another ground and Reason of it may be this God hath greater discovery's of truth for the new Testament times and his people under the new Testament Administration than was for the times of the old Testament under that Administration and therefore the Lord holds forth the promise of the Spirit as the great promise under the old Testament the Lord brought forth truth by little and little precept upon precept and line upon line and here a little and there a little God brought forth truth after divers and sundry manners sometimes by way of vision dreames and voice and the like many way 's of Revelation But now under the new Testament God speakes out all his word he hath spoken in these last times by his Son he speakes forth all his mind to us at once now the more truth is spoken out the more need we have of the Spirit to enable us to understand this Truth for it s by the Spirit we are given to understand the truth 's of God as they are held forth in their beauty glory and fulnes and therefore because Christ under the new Testament Administration was to speake out all of truth the whole of truth that the Saints and people of God might be able to apprehend the blessed truths of the new Covenant as they are held forth to them therefore it is necessary that they should have more of the holy Spirit given forth to them under the new Testament Administration Fifthly Because the Saints under the new Testament are to conflict with greater Tryalls and more sore Temptations than Saints of the old and therefore the Lord gives forth mere of the Spirit Though the people of God under the old Testament met with sore Tryalls yet they were not comparable to the sufferings of the Saints under the new Testament the rage of the Heathen and Antichristian powers was greater than ever the world knew before now to beare up the people of God under this sad-black-long day that they were to goe through in suffering they had need of the Spirit therefore God gives forth the Spirit he doth promise that as the great new Testament promise Vse 1. If it be so That the promise of the Spirit is the great new Testament promise Then hence we see what that thing is that all of us should have our eyes and our hearts and our thoughts fixed upon and taken up with O that every soule would be looking for it crying for it Lord give me thy Spirit what ever the soule wants it may goe to God and say Lord give me thy Spirit This is the great promise in which all other promises are lockt up the promise of conviction the promise of strength and life all are rapt up in this why now we should goe to God in a more speciall manner for the performance of this promise Vse 2. O then what spiritualnes is there required of the Saints of the new Testament If in the old Testament Time when the promise of the Spirit was not given forth as the great promise if then spiritualnes was required O how much more is it required of the Saints and people of God under the new Testament if under the Administration of the letter there was required spiritualnes then how much more is it required under that Administration which is the Administration of the Spirit if the Administration of the letter be spirituall and saith to all the Children of God live spiritually under me First Saints now you are under the Administration of the Spirit It doth bespeake us to be spirituall to have spirituall hearts to be spirituall in all our duty 's in all our addresses to God Truly it s not so much the length of our duty 's the multitude of our
doe so against the superstitions of the Age before us Saints in all Ages have looked upon it as their duty to bear witnesse against the sin and evill of the Age. Hence Christians are called Witnesses a man that keeps all in his breast is no witnesse but he is a Witnesse that gives forth a Testimony to others And truly I speak this because we may be holy and humble and wise in doing this our duty in bearing witnesse and testimony against the sins of the times O my thinks when a Saint in cold blood shall sit downe and consider that he sees God and his name and his cause and interest blasphemed and trod under foot and abused and dishonoured and shall not stand up for God nor appear for God not have a word to speak for God how will this grieve him and trouble him And may such a one not question his love to Christ It 's to be feared we have but little love to Christ and his cause his name and interest when we cannot speak and appear for him for men to have such a Principle as this I may stand by and look on and see God and his name cause and interest trodden under foot and yet not speak a word but hold my peace and say nothing and another may stand and look on but say nothing no man must speak a word truly this is such a piece of Doctrine that I never heard of and that hath read such Lectures already as I think were never yet read when they themselves that doe such things cannot but know and see and they that look on it's so plaine that they that run may read that there is an Apostacy and yet notwithstanding none must speak of these things and bear testimony against it truly it 's such a Principle and such a piece of Doctrine as never was practiced by the Saints in former times And if the Saints and people of God in former and later times had practiced such a Doctrine and Principle as this is they would never have lost their lives as they did there would not have died so many Saints as there did there would never have been such a large Book of Martyrs as there is we should never have had so many living Testimonies of dying Saints as we have if such a Doctrine and Principle as this had been practiced If any say these men are good men though they have many and great failings Why if it be so this cannot excuse the matter Is a sin the lesse evill because a good man commits it And you cannot but acknowledge that if King Charls or the former Powers had don some things these men have done you would not have put such favourable constructions upon them and why should you think any thing the better of an evill because you think good men commit it It 's not the badnesse of any person that can make a good cause bad nor the goodnesse of the person that can make a bad cause good for though we and all the people of God have many weaknesses and infirmâ—ties yet that cannot make his good cause bad the poor people of God it hath been often upon my spirit that they should be allowed their infirmities in all times and ages they have been allowed their infirmities and truly the allowance now should be larger and greater then ever it was in former times and that upon the account of reason because they and their enemies have been brethren friends together and I speak this to this end that we may not goe and condemne all as I know this is the noise abroad I am perswaded when we come to stand before the Lord Jesus our Judge Christ will make another manner of judgement than now is made and passe another manner of Sentence then now is past upon the Saints by men And I am perswaded if so be that good men would but study things they would see more into them than they doe I mean things by which God is dishonoured and his name blasphemed and they see it not and know it not And they could not in such a day as this but venture hard for God This I am perswaded is the truth of God and many soules that doe not see it God will make them one day ashamed of it that they have not had hearts for God and tongues for God and mouths for God in such a day as this is wherein his cause hath called for it Thirdly Another duty that lyes upon the Saints in such a day as this is is That they endeavour their utmost the reformation of such a thing Ezra did so he endeavoured to bring the Congregation upon their knees and to a reformation of the sin of that Age of taking strange wives he caused the Congregation to enter into a Covenant to put them away Ezra 10. But the third Generall Head is this That the Saints should be often speaking one to another of the precious great and glorious Promises that God hath made of better times to come And we find the Prophets are full of these speakings telling us of glorious times wherein we shall come to enjoy that which will make up all our sufferings afflictions and persecutions God bears up the hearts of his people this way by promising and discovering of better times to come When the Children of Israel were in Aegypt God told them of a better time promises them the Land of Canaan so when his people were in Babylon he made them a Promise of a better time to come he told them then in the time of their Captivity to comfort and chear their hearts that the time was coming wherein all the Kingdomes of the earth and the power and greatnesse of the Kingdome shall be given to the Saints of the most high and with this Christ bears up the hearts of his Disciples I appoint unto you a Kingdome saith he and truly this will sweeten the bitternesse of an evill time this will make up suffering times this will make amends for all the Kingdome that Jesus Christ will give unto those that abide with him in an evill time as the Saints have had a day of Patience so they shall have a day of Power as they have had a day of sorrow so they shall have a day of joy they shall have a day of Peace and Comfort they shall have full peace and full joy yea they shall have joy and peace running over an overflowing of joy and peace they shall have a day of power and rejoycing and therefore saith the Apostle Paul speaking about suffering Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us O the thoughts of that time of glory and power swallowes up all the thoughts of this time of suffering and of evill I reckon and account that the sufferings of this present world are not worthy to be compared unto the glory which shall be