the two to chuse rather that God should be pleased than we Of Humility making us willing to stoop and vail our wills to God a proud will scorns to stoop Of Self-denial causing us to lay our owne desires and affections aside Of Patience enabling us to take any thing in good part from God without hard thoughts or words of or against his Dispensations Of Contentedness in suffering God to take any thing from us yea though it be our will which the most of men had rather part with their lives than part with Secondly I call it a frame wrought by the holy Spirit to distinguish it from meer Natural and Moral frames or those frames which may be in a man by the temper and disposition of nature or the exercise of morality Some persons there are that either by natural a sposition or moral exercise have so excelâ—ed in patience meekness temperance c. that a diligent observer of them should rarely in â—â—poâ—t of these things ever perceive them to be in the excess such have been among the Heathens formerly and such though they are thin sown may here and there be found yet but these dispositions though they seeme so calm as not to be disturbed by any acts or changes of the Creature neither doe nor can submit to the will of the Creator as is evident hence because being despoyled of those Vices opposite to the aforesaid Vertues they have and doe even thereby nourish and allow in themselves other Vices as Self-estimation Vain-glory c. as repugnant to the Will of God yea rather more than any of the other Thirdly I call it a frame within us to note the seat of it which is the inward man This submission to the Will of God it is a thing seated deep in the innermost parts of the Soul Hence 1 It is not alwaies visible in that Soul in which it is 2 It consists not in notion and speculation which is a thing more outward so much as in the exercise of the heart and action of the Soul 3 It can be only in those that are the true Children of God and Members of Jesus Christ because in all others not Gods Spirit nor any thing of its but Satan the Prince of Darkness bears rule in and possesseth the inward man Fourthly I call it such a frame by which the will of the Creature is brought freely quietly and with a holy delight to lay its self down at the feet of God to be disposed of according to his will not its owne 1 Freely this prostrating its self and its will at the feet of God is where this grace of true submission to Gods will dwells a free act This distinguâ—â—â—th it from that constrained submission found â—…me Some there are that will say when a cross an affliction comes well this is the Will of God I must submit to it but this Divine submission is another thing it makes the Soul not to submit of necessity but of choyse So farre as this Grace acteth in any the heart chooseth to be what it apprehends it is Gods Will it should be 2 Quietly that is 1 Without murmuring or repining at the thing Though Israel followed the Cloud and therefore are said to go after God in the Wilderness Jerem. 2.2 yet they did not submit to Gods VVill but were Rebels Numb 17.10 chap. 20.10 because they were ever murmuring 2 Without fretting which is somewhat more than the former the waspish Child frets when the Father or Mother on 't lets him have his will but the towardly obedient Child frets not when his Father denies him this or that thing because hee wills to have nothing but what his Father will let him have 3 Without charging God foolishly i. e. complaining of his dealings as though hee were hard and over severe to us This was a sweet frame in Job chap. 1.22 yet here mistake not I doe not say that we should especially when the thing in which we are to submit sits very close and pincheth hard make no complaint to God that were stupidity but we are not so to complain as to charge God or lay any blame on him I may in a sober submissive way tell him how great my affliction is how unable I am to bear it but I must not blame him for laying it on me 4 Without striving and strugling against the streame i. e. running cross in our affections desires endeavours to that thing which God is doing or about to doe with us 5 Without perplexing our selves about the issue VVe ordinarily look to the issue of Gods Actions concerning us O what will be the issue and we conclude the worst whereas our duty is where we see his Will to be quiet and trust him with the issue of his actions 6 Without shifting and sharking to avoyd Gods will How did Jonas shark to put off that work God sent him about and Moses little less at first when God was sending him into Aegypt 7 Without providing our selves before-hand with shelters to fence our selves against that evil that we doe fore-cast will come upon us by giving our selves up to Gods Will. Some will doe Gods Will but so as that if danger befall them they will have their shelter ready and be provided before-hand whereas this is an Argument of a distrustful unquiet spirit my duty is to doe what I apprehend is Gods Will and trust God to shelter me 8 VVithout risings swellings and boylings of heart against God bringing forth desperate speeches such as was that 2 King 6. last 3 With a holy delight i. e. approving of the thing and delighting in it whatsoever it be so farre as I see Gods Will therein thus Eli 1 Sam. 3.18 It is the Lord let him doe what seemeth him good Thus also Hezekiah Isa 39.8 Good is the Word of the Lord. Fifthly and lastly I adde in every thing i. e. in every thing so farre as God shall make knowne his VVill in that thing but not otherwise for this Divine submission is to that thing that hath Gods VVill written upon it and not unto a blank II. The DIVISION of it THis submission to the Will of God is two-fold 1 GENERAL which I take to be this when the bent and inclination of the Soul stands to that thing whatsoever it be which is the Will of God when God shall reveal and make known to me his Will to be in that thing This may be where particular acts of submission are not 2 PARTICVLAR which I understand to be this when the Will of God being revealed to me in this or that particular case whatsoever the case be though ever so contrary to my owne will or interest yet I strait way submit to and close in with the VVill of God Upon this distinction I ground these two Positions 1 That when the particular thing in which I am to submit is dark to me a submission to the Will of God in general is of God accepted and accounted submission to
him of the spiritualnesse of his own conversation as a pattern for him to imitate vers 10. stirring him up thereto vers 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them So also to Titus having in Chap. 1. marked out and warned Titus of a dangerous sort of men vers 10. and 16. In the two next Chapters hee puts Titus on to minde and follow spiritual and practical matters But speake thou the words which become sound doctrine Chap. 2. vers 1. c. In Rom. 14.17 When there were contentions in the Church about observing dayes and eating meats hee labours to withdraw them from questions of this nature to the minding and attending of things more spiritual as not to offend their weak brethren vers 13. and to minde righteousnesse peace and joy in the Holy Ghost vers 17. So when there was strife in the Churches of Galatia about Circumcision and legal Ceremonies some being brought to beleeve and practice these things the Apostle recalls them to spirituals Chap. 5.6 and Chap. 6.15 telling them that in Christ or in the dayes of the Gospel these were not the things to bee minded but the new creature and faith which worketh by love In Coloss 2. When many were drawn to strange and sottish errors and practices that others who were yet pure might not bee defiled and led a way as hee saith vers 4. hee calls them to minde spiritual things vers 2 3 6 7 8 9 10. telling them that the onely cause of others miscarriage was the neglect of these vers 19. Yet farther in Heb. 13.9 The Apostle having admonished beleevers to beware of errors and strange doctrines hee gives them this rule for a preservative to labour that their hearts might bee established with grace To end in Jude 20.21 The Holy Ghost having deciphered in the former verses the false Apostles and given them their doom hee exhorts to this very duty as the best remedy against such evils But yee beloved building up your selves on your most holy faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life All which Scripture allegations wherein I have been more large than is usual by reason of the usefulness of this truth and sutableness thereof to these times argue the truth of the Doctrine viz. That the onely and special way for a Saint to bee delivered from the Errors and Evils of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things In the further carrying on of this I shall handle two things 1 What I mean by spiritual things 2 Why the exercising the heart in these is such a special way to preserve a Saint from the errors and evils of the times hee lives in Concerning the first By spiritual things I understand such things as either tend to the glory of God the edifying my brother the winning of souls the begetting and increasing of my own peace the mortifying of sin in mee the quickning of grace c. Such things as these I call Spiritual and all principles and practices whatsoever which produce these or such like effects I may terme spiritual truths and spiritual works And on the other side whatsoever opinion or practice it is which doth not produce such like effects but the contrary I may justly exclude from the name of Spiritual Thus you have a general notion of what I mean by spiritual things but now for our helpe in the exercising of our hearts about spiritual things it is very needful that wee have yet a more distinct and particular knowledge of those spiritual things our hearts should bee exercised about which things though they are many more than I am able to speak of or if I were have time to do it yet for the helpe of those who for want of matter are at a losse what to exercise their hearts about and so usually take that which comes next to hand which oftentimes turns to their undoing I shall therefore having a large field before mee glean together some few handfuls of spiritual things which may serve for matter for us to exercise our hearts about As to begin with that in finite eternal incomprehensible love of God to poor sinners how freely God loved them when as yet there was nothing lovely in them yea how this love was towards them from all eternity and continues to eternity again And also how fruitful this love and grace of God towards them hath been appearing as in electing and choosing them in his Son Christ from all eternity to bee vessels of glory and heires of salvation who naturally were of that very lump whereof many become vessels of dishonour and heirs of damnation so also in the fulness of time in sending his onely begotten and beloved Son who was fore-ordained to bee a Prince and a Saviour out of his own bosome into the world there by him to accomplish his own eternal decree concerning the salvation of his Elect. This is a thing our hearts should bee much taken up with and our thoughts exercised about Again How that this Jesus Christ the onely begotten of the Father being sent into the world did willingly part with for a time all the glory that hee was right heire unto and possessor of above and took upon him that so hee might accomplish the work of our redemption our nature being made man and born of the seed of David according to the flesh so exceedingly honouring humane nature far above the nature of Angels which hee took not by uniting it to the Divine Again which our hearts should bee much exercised about how that together with this our nature hee tooke upon him the infirmities and miseries thereof being poor hungry made a reproach persecuted and tempted c. that hee might bee in all things like unto his brethren and bee made a merciful and faithful High Priest and such a one as might bee touched with a feeling of our infirmities and might sympathize with us in and under them all and how that after hee had finished all things which were to bee done by him for our good hee last of all offered up himself a sacrifice for us bearing our sins in his own body on the Tree together with all the wrath of his Father due to us for all our sins whereby pouring out his soul unto death and making it an offering for sin hee gave full satisfaction to his Fathers Justice for the transgression of his people whom by his death hee delivered from wrath to come blotting out the hand-writing that was against them and contrary to them taking it out of the way and by this one offering perfecting for ever all them that were sanctified or set apart by the Father Again farther How that having dyed for our sins he is risen again
worse than the former when men doe not only study Niceties and make Lawes for themselves but when they have so done will make Lawes for their Brethren and binde their Consciences to those Lawes which they themselves have made Now wilt thou exercise thy self in things of this nature take heed then thou make not thy Conscience the rule of thy Brothers neither make Lawes over him in such things as thou canst not assure his Conscience Christ hath made them I had rather yeeld in a hundred things of this nature to a Brothers weaknesse than by an absolute Law of his making to be bound up to one Let Saints therefore be wary of tying their Brethren hand and foot in such things wherein Christ hath left them free for Saints if tied will not doe that which if they were left to their liberty they ought to doe as I remember Luther saith to the Papists about eating their meats and observing their dayes leave us saith he to our liberty wee will cat your meats observe your dayes but bind us hereto and wee will doe neither 5 And lastly Take heed thy spirit grow not hence by degrees to an affectation of novelty or new things Many there are who first take delight to pry into dark and curious questions and when they have gone on thus a while there is nothing will please them but new things and curious things they grow out of love with old truth and spiritual heart matters these are fet by and it must bee some fine new tickling question that is fit matter only for their thoughts and meditations and as for all things else they account them but low things and those that hold them and press them men of lower light and of a lower forme as they say I am almost confident of if that most of the errours this day broached or on foot in England or elsewhere doe grow out of this root viz. A neglect of exercising the heart about spiritual things and a desire to be alwaies prying into dark things from whence by degrees there creepes into the Soul a love of novelty and new matters which no sooner is in any but the heart is as prone and apt to suck in errour as a spunge water and of all spirits in searching after truth I should desire the Lord to keep me from this a spirit delighting it self in and affecting novelty and new things The Reasons of this Point with the Application I shall leave to the next opportunity The Second SERMON ON 1 Tim. 6.11 Follow after righteousness godliness c. THe last opportunity I had in this place I told you that the Apostle gives these words as a direction to his Schollar Timothy and in him to all Beleevers how to escape the dangerous errours and evils that then were or at any time should be abroad the direction is to follow after righteousnesse godlinesse c. as if hee should say employ thy self and thy heart about these things and there is no fear of receiving hurt by the other In General I told you the things he mentions are all spiritual things whence I laid before you this observation viz. Doct. That the only and special way for a Saint to bee delivered from the errours and evils of the times he lives in is to have his heart as much as may be taken up with and his spirit exercised about high and Spiritual things I proved it then unto you and also shewed you what I did meane by Spiritual things I now proceed to the Reasons why the exercising the heart about Spiritual things is such a preservative against the errours and evils of the times we live in Reas 1. Because such a heart as is exercised about Spiritual things findes not leasure to run out after those poor low things which others trifle away their time and lose themselves about Many there are in the world of whom it may be said as Pharaoh once said of the Israelites Yee are idle yee are idle who are very Idlers and doe nothing at all in Spirituals by reason whereof their hearts have a great deale of leisure which because they would be doing and finde nothing to take too they busie themselves just as Children and Boyes doe when they are idle about this toy and the other such a querk and such a query their time and thoughts are busied about and they are continually fancying and inventing new Notions and Chymaera's and this bears the Bell and is all in request to day and this to morrow and thus they strangely lose themselves running from one fancy unto another till in the end they have out-run Reason Religion and all Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading which hath many weighty affairs under his hand together and is by reason hereof so full of employment that he cannot finde time to beat his braines about this querk and the other query all the time that he hath is little enough and too little to follow so as that he may not be a looser of his greater employments hee findes that had hee two dayes whereas he hath but one time would be too little for him to busie himself how hee might enjoy more communion with God understand more of the great Mysteries of Godlinesse get his heart more mortified his graces more quickned c. though hee should allow other things no time at all Because to a heart that is exercised about spiritual things other things are dry and empty such a heart neither findes relish in them nor satisfaction from them a spiritual heart delights in things and relisheth them as they are spiritual that which much relisheth a carnal heart is very dis-relishing to the Spiritual man As take a Carnal eare that loves to hear things where there is a great deale of curiosity and of the varnish of Humane wit and Wisdome but now take a Spiritual eare that delights to hear such things as have in them evidence and demonstration of the Spirit and power and findes a dis-relishing of other things So take a Carnal eye that delights to behold such things as please the Natural sense and delight the Fancy but now a Spiritual soul that delights to behold such things as may elevate the Soul and raise the affections more towards Heaven so take a Carnal heart that is well pleased when it is exercised about toyes this vaine needless question and the other but now a Spiritual heart that can take no comfortable relish in things of this nature but they are dry and empty unto it and therefore it shuns and avoyds them and so escapes the danger that comes by them 3 Because such a heart as is exercised in and taken up with Spiritual things lives as I may say in another world whither these vapours which make the braines of many men giddy and their conversation unstedfast doe not ascend he lives in the heavenly world and is
World change of Dispensations doe often times put another man out of his course But now take a heâ—rt that is exercised about spiritual things and let ever such great changes and alterations come he still keeps on in his way though States and Kingdomes and Empires are turned upside down yet he is not moved The Psalmist speaking of such a man Psal 112.7 saith of him He shall not be afraid of evil tidings Why his heart is fixed trusting in the Lord. What a blessed frame of spirit was there in David when as Ziglag was burnt his Wives and Children taken Prisoners the people spake of stoning him hee encouraged himself saith the Text in the Lord his God David in the midst of this hurly-burley this tumult and tempest which would have made another man at his wits end hath a blessed composed quiet frame of spirit staying himself on God 6 And lastly The exercising of the heart about Spiritual things will make a man contented with all conditions whatsoever befall him in outward things Paul by having his heart exercised in these things had learned in every condition to be content he knew how to be full and how to be hungry how to abound and to suffer want when our hearts are taken up with Spiritual things with God communion with God and Christ let Sicknesse come Poverty come reproach persecution come yet nothing comes amisse a man will have something to delight himselfe in or else hee will never bee content now when the delight of the Soul is in Spiritual things when the Soul enjoyes these and possesses these though the Soul want many outward things yet it can bee content saith the Soul true I have not the pleasures of this World the Dignities and Honours of this World the Riches of this World as others have but I have better Pleasures better Honours better Riches than any this World can afford and therefore why should I not be content Quest But how shall I come to have my heart taken up with Spiritual things Ans 1. Be much in the study of the Gospel the Gospel that gives the Spirit it holds forth and preacheth the Spirit it makes discovery of the things of the Spirit to us now wouldest thou have thy heart taken up with Spiritual things get a clear sight of this Gospel where these things in the beauty sweetness glory and excellency of them are revealed and made known 2 Thou must of necessity bee born again By Nature thou art no other but flesh and flesh will never be delighted with the things of the Spirit for they are contrary unto it 3 Pray to God to give thee of his spirit it is the Spirit of God dwelling in us that makes us to be delighted with Spiritual things The natural man saith Paul that is the man that hath not the Spirit he perceiveth not the things of the Spirit neither can he know them because they are spiritually discerned Wouldest thou know and have thy heart taken up with spiritual things pray to God then to give thee of his Spirit to make thee a Spiritual man 4 Associate thy self with the most spiritual Saints Take dead Coals and lay them to dead coals and one doth not warm nor kindle the other but take a dead coale and lay it to a live coale and the live coale will kindle the dead coale So take a company of Saints that are dead and lay them together and there will be little warming of one another but take a dead Saint and put him to a lively Saint and he that is lively will warme the dead Saint the seeing of his life and zeal and love and spiritualnesse will provoke the other and set him all in a flame for when a dead-hearted Saint sees the life of another hee is ashamed of himself and will bee restlesse with God till in some measure he hath attained that life that he saw in the other 5 Let not a day passe over but at one time or other of that day hold thy heart close for some time to some Spiritual work either Prayer by thy self Meditation Self-examination or the like You know things that are hard at first through use and custome become habitual so didst thou use thy heart daily to bee employed about some spiritual work thou wouldest bee more easily brought to an exercise in spirituals Often neglects and disuse make a thing hard let a man neglect a spiritual worke one day it will bee harder to bring his heart to it the next than it was that 6 Keep thy heart heated and warmed as much as may be with the love of God and Christ whilst Iron is hot it is easie to beat it into this or that forme but when it is cold it will not work and so nothing will be done whilst the heart is warmed with the love of God it is easie to bring it to this as that spiritual work but when it is cold and dead it will not work 7 Watch all opportunities that offer themselves to thee whereby thou mayest increase thy delight in spiritual things or have thy heart more warmed to things of this nature sometimes a Christian hath an opportunity offered to speak a Spiritual word to some or doe some spiritual work and taking the same hee hath his heart more spiritual and in a sweeter frame to goe about any spiritual work for a week after than it was before 8 Be most humble when thou art most spiritual the policy of Satan is when he cannot hinder the Soul from minding spiritual things to make it proud of its spiritualnesse knowing thereby hee shall robbe it thereof and I am perswaded the Saints doe not loose a spiritual frame of heart oftner by any one device of Satan than this Therefore wouldest thou keep up a spiritual frame of heart look to it that thou ever walkest most humbly when thou art most spiritual 9 Take heed of these things 1 Of being discouraged to a Spiritual work by thine owne deadnesse oftentimes out deadnesse discourageth us to a Spiritual work I am dead and therefore discouraged to pray to speake to another it may bee I think I should but play the Hypocrite in doing these things and so I am discouraged to that which is my duty take heed of this when a Saint goes over the head of such a discouragement many times to his duty his heart is made alive in it 2 Take heed of all curiosity There is not a greater enemy to spirituality in the World than curiosity is the more of curiosity is in our Preaching I dare affirme it that there will be the lesse spirituality in the Preachers heart the lesse fruit of his preaching if a man have a designe to bee curious there will bee so much Carnal fear lest things should not bee taking with others so much pride when hee thinks they are as let him doe what he can hee shall not keep up a spiritual heart in his work now there is a three-fold curiosity First
revelation proved p. 266 267 Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy p. 267 Vse 2. This shews how great is their evil who take occasion from the grace of God to sin p. 268 Obs 2. That the discovery of the Grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin p. 269 270 The reasons of the Point p. 271. to 280 Vse 1. See how the grace of God is wronged in the world when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hippocrites to make persons loose and prophane p. 281 Vse 2. Then wouldest thou overcome thy sins study the grace of God more ibid. 7 The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh 2.2 The Text opened p. 287 Doct. The best and dearest of Gods Children are not priviledged from sin whilst they are here p. 288 Quest Why doth God suffer sin to be in his people answered in several particulars ibid. Vse Be not discouraged at the sight and feeling of sin in thee p. 290 Doct. The Advocateship of Jesus Christ now he is in Heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities ibid. What the Office of an Advocate is p. 291 What manner of Advocate Christ is p. 292. to 298 Whose cause it is that Jesus Christ as an Advocate pleads ibid. What those things are that Jesus Christ pleads for p. 299. to 301 The manner of his pleading p. 301 302 The prevalency of Christs intercession p. 303 304 Why Christ is a Saints Advocate p. 305 How this makes for the Saints support and comfort p. 305 306 What we way learn hence as our duty p. 306 to 308 8 The only way for Saints to be delivered from the errours and evils of the times In two Sermons on 1 Tim. 6.11 Serm. I. The Text opened p. 309 Doct. The only and special way for a Saint to be delivered from the errours and evils of the times hee lives in is to have his heart as much as may be taken up with and his spirit exercised about high and spiritual things p. 310. This proved p. 310. to 313 What is meant by Spiritual things p. 313. to 319 Obj. Must a Saint only be exercised about Spiritual things are there not some external things which a Saint must exercise himself in and about answered p. 319. to 322 Obj. Will you deny all study of these things may not I study them at least to get satisfaction if it may be had concerning them or in case there bee any truth in them if possible to finde it out answered p. 322. to 326 Serm. II. The reasons of the Point p. 328. to 331 Vse 1. Hence we may learn what is the grand cause of all those errours and evils which swarm and abound in this our age p. 331 332 Vse 2. This tells us That there are many who yet are not humbled that stand upon slippery ground and will tumble in time if they doe not come off it p. 333 Vse 3. Wouldest thou be delivered from the dangerous errours and evils of the times and places thou dost live in imbrace this remedy get thy heart exercised in and taken up with Spiritual things p. 334 Motives to perswade to this p. 335. to 339 Quest How shall I come to have my heart taken up with spiritual things answered p. 340. to 344 9 Of the Old Covenant from Gal. 4.30 The Preface to the ensuing Discourse by a friend to the Author p. 345. to 359 The text opened p. 360 361 The Types unvailed and opened p. 362. to 364 Some general Positions Posit 1. That the application of Abrahams History c. to the two Covenants is a thing that stands upon Divine warrant p. 365 Posit 2. That the two Covenants are two divers and distinct Covenants not one under two Administrations ibid. Posit 3. That the ground of this distinction doth not lye in regard of time c. ibid. Four Notes from this Position p. 366. to 368 Posit 4. That the two Covenants are not two divers Covenants of Grace p. 369 Posit 5. That the two Covenants in the matters of our Justification and Salvation ought not to be confounded or joyned together but to bee separated at the greatest distance ibid. Quest When are the Covenants mixt or joyned together answered p. 369 370 Two things in the Text a Definitive Sentence the reason of it p. 371 Quest What are we to understand by the Old Covenant answered p. 372. to 375 Quest Whether are we to understand this of the whole Law or of a part only answered ibid. Eight Arguments to prove that not only the Ceremonial and Political Law but the Moral also appertaines to the Old Covenant p. 376. to 381 Obj. That by proving the Moral Law to belong to the Old Covenant and affirming the Old Covenant is to be cast out wee have destroyed and made voyd the Moral Law c. answered p. 382 Quest What is that of the Moral Law which doth appertaine to the Bond-woman and what that which appertaines to the Free-woman answered p. 383 Quest What was that which once was in the Moral Law as the Old Covenant which now by Christs bringing the same into the New Covenant is no longer in it Againe what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New doth still retaine of what it had before c. answered p. 385. to 390 Several useful Lessons arising from this double consideration of the Moral Law 1 We may learn how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law p. 391. to 393 2 That the Moral Law doth still remaine as a Rule to Saints even in Gospel times this proved by Fourteen Arguments p. 394 to 401 3 That the very same work or duty for the substance or matter of it done by one may be a legal work done by another an Evangelical p. 402 403 4 That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should he not fear death and condemnation either by his falling short in obedience or by his disobedience p. 404 Obj. Such a Principle as this doth open a wide gap to all manner of licentiousnesse answered p. 405 406 Q. 2. What kind of Covenant this Old Covenant is That the Old Covenant cannot bee a Covenant of Grace proved by thirteen Arguments p. 408. to 414 That it cannot be the same with the New proved by six Reasons p. 414 415 That the Old and the New cannot be two distinct Covenants of Grace p. 416. Hence learn 1 That it is not safe for us to take up Principles meerly from men though ever so good men and able p.
their liberty as though they were bound of such Professours you may hear the worst say we are perswaded that he is no Hipocrite if there be one among them that is what he maketh shew of that is he Now when I am thus between two wayes or things and must chuse one yet know not in which the VVill of God is then observe is there any thing in this or that way that may tend should I walk in it to harden poor Sinners in their owne wayes and will my quitting of it make them have the better thoughts of the wayes of God then I am bound by this rule to shun this way and chuse some other Our Fifth GENERAL RVLE is Whatsoever things are honest whatsoever things are just think on these things The true sence of the Rule is That a Christian in his actions should have a special respect to such things as are in themselves honest and just The Case is as before The Solution is That I am to chuse that thing walk in that way which is nearest to the general Rule of honesty and justice The Question here will be What the rule of Justice is Ans 1. Not mans Principles for these may be corrupt and a corrupted Principle may call that just which is in it self unjust and that unjust which is in its self most just 2 Not humane Lawes for these not having a respect unto the righteous Law of God are oft-times corrupt and a corrupt Law may authorise those acts as just which in themselves are sinful and punish as unjust even righteousness it self 3 Not my supposing my self willing that another should doe by me as I doe by another This is not the rule of justice and the reason is because mans heart which is deceitful above all things and so desperately wicked as none can know it doth leave a person under manifold mistakes here and a man does oft think that he is willing to be dealt by as he deals by another when as indeed it is not so And there are these two things which cause this mistake 1 A man doth never take so deeply into his consideration that case which is anothers as hee doth and would doe his owne If the case be anothers an overly and general view of it sufficeth him but when it is his owne then will he ponder the case it self in every circumstance and if there be any thing grating in it he will view it in every aggravation one while he wil consider the person that doth it if there be any thing which may aggravate it therein another while the time if any thing may bee found therein to aggravate another while he will be calling to remembrance other injuries if there be any and by these help to aggravate the present case Now supposing the case it self to be small yet in the aggravations which a man in his owne case will diligently consider of it may grow to be great but this a man will not do in anothers case as he that doth anothers work to make quick work and put himself to as little toyl as may be will post and slubber it over so he that considers anothers case 2 A man 's not knowing what indeed and in truth he would be willing another should do by him Wee think wee know our hearts in this businesse exceeding well but when it comes to the triall wee finde that our hearts did but juggle with us And indeed there is no man can tell what hee would bee willing another should do by him till hee is put to the triall nor it may bee then neither if hee do not observe his own heart well but give a cast of his eye upon that which appears at the top onely not observing the secret boylings and workings that may lye at the bottome And that no man knows what that thing is which hee would bee willing another should do by him will bee clear to a man himself let him but consider this it may be some time past there was this or that thing that I thought I could have been willing another should have done by me and it may be since something hath fallen out either in that particular thing or it may bee in a lesse thing that I have been so and so dealt with by another How have I taken it why a hundred to one if I observe my heart not in all things so willingly as I thought I should And indeed mans heart is such that if it would but speak out and declare it self naturally it would not bee willing that another should do that thing to it which hath but the least of evill in it And it is in this sense that Christ who knew the frame and temper of the heart of every man did give forth this rule intending thus much in it that wee should not do to another that thing which hath in it the least shew of evill or injury for our hearts if they utter themselves in plain language will not bear with it that any such thing should bee done to us And this is the true interpretation of that rule which was laid down by him who knew the heart and so knew better what mans heart could bear than man himself doth And if our Comment upon the Rule bee according to Christs sense i. e. not to do the least injury to another because my heart in truth would not bear it that any by another should be done to mee then is it indeed a perfect and universal Rule of Righteousnese but if the Comment bee according to our sense I le do this or that particular evill to another but it is no more than I would bee willing another should do to mee it is then no Rule but a deceit and my heart makes use of it only to juggle with mee Quest But what then is the rule of Justice and Righteousness Answ The declared Law and Will of God left us in his word What ever things or actions how ever they may bee esteemed in the corrupt principles of men or how ever they may be judged of by the Laws of men or what ever conclusions my heart may make upon them are there declared just are so or unjust are so Now to apply this General rule unto our particular case If it bee so that my doing this thing or that thing my moving this way or that way doth but in the least intrench upon this or the other thing that any where in the word of God is allowed of and commended to us as a thing honest and just Then am I bound by this General rule to shun that way and chuse another Our 6. and last GENERAL RULE is Whatsoever things are lovely whatsoever things are of good report think on these things The phrase of doing things comely relates also to this Rule The sense of the Rule is That a Christian in ordering his conversation is to have a special eye to those things that have a beautiful aspect and are well-reported
sin removed which brings under condemnation and another to have the being and acting of sin removed Paul had the guilt removed yet not the being or acting Rom. 7. 2 It is one thing to be under sin as sins captive another as sins servant Thou art under sin but is thy will against it The evil that thou doest doest thou hate and count it thy burden and hell desiring as earnestly the mortification as pardon of it thou art then not under sin as sins servant but onely as its captive as Paul was Rom. 7.24 and yet hee triumphs There is no condemnation Object O but were I freed from condemnation I should have more life in Duties Ordinances than I have Answ 1. There is a difference betwixt the having of life and the feeling of it do not say because thou doest not feel life therefore thou hast none 2 Thy feeling the contrary to wit a want of life argues thou hast it for a dead man feels nothing Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ and another mans the one is freed from condemnation the other is under it There is as much difference as is betwixt one man going up the gallowes to bee hanged and another going from the gallows with a pardon in his hand to the Court there to sit at the Princes Table 2 How blessed then is the condition of every soul interessed in Christ Such are freed from condemnation David Psal 32. saith Blessed is hee whose iniquities are forgiven Why because such a one is freed from condemnation take away the cause you remove the effects so take away sin and condemnation ceaseth the blessedness therefore lyes in this that such are freed from condemnation O who would not then seek an interest in Christ what Drunkard Swearer in this Congregation but would do it when the condition of such is so blessed A man when frantick or mad though condemned to dye yet hee thinks his condition as good as the best but when hee comes to himself and sees where hee is then hee cryes out O that I were in the condition of such a one and such a one So when men are mad after their lusts and besotted with them they think their condition good though under a sentence of condemnation but when such shall at the houre of death or judgement come to themselves and see where they are then shall they cry out O that I were in such a ones condition and such a ones Balaam when hee came to dye would dye the death of the righteous So when men come to dye O then that I were such a one whom if they could they would have hanged while they lived 3 Then how great a sin and how much below their condition is unbeleef in the people of God Soul hath Christ freed thee from condemnation and wilt thou distrust him for salvation And doth Christ say as much to thee and wilt thou by unbeleefe give Christ the lye Deale not thus O soule by thy loving Saviour 4 This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not interest in Christ and such and onely such are freed therefore all others are under it still 1 Art thou one who livest and walkest in prophane courses a Drunkard Swearer unclean person c. thou art one cast by this doctrine for as yet thou hast not interest in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walke in darkness wee lye and do not the truth If such have not fellowship with Christ then no actual interest in him communion flows from union if it bee a lye to say they have communion much more to say they have actual interest and consequently union 2 Art thou a moral man and restest here thou also hast as yet no interest in Christ Heathens many of them did excel in Morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 3 Art thou a Religious man or an outward Professor resting here in thy outward Profession and the performance of some external duties Stand thou by too thou hast not as yet interest in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not interest in Christ is there no hope for a soule in this condition Answ No continuing in it but mistake not hope there is thou mayest yet come to Christ and so come out of it and so although for the present thou hast not interest in Christ yet possibly coming to Christ thou mayest have it and then there is hope for thee I say soul which soever of these conditions is thine there is hope thou mayest come to Christ and in this way there is hope for thee Art thou a prophane sinner a persecutor read 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief Mark 3.28 Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme Art thou a moral man so was Nicodemus Joh. 3. Art thou an outward professor only and so an hypocrite indeed read Isa 65. vers 2. with 5. I have spread out my hands all the day unto a rebellious people which walketh in a way which was not good after their own thoughts which say Stand by thy self come not near to mee for I am holier than thou these are a smoak in my nose a fire that burneth all the day 5 And lastly This is comfort to the Saints against the guilt of all sin whatsoever Are souls in Christ freed from condemnation Then poor soul thy sins shall never condemn thee they may rob thee of thy peace and comfort here but shall never of thy Crown and glory hereafter they may bring corrections upon thee but never condemnation for thou art freed from that Amen SERMON II. ROM 8.1 There is therefore now no Condemnation THree Observations I have raised from these words 1 That it is a Saints priviledge to be freed from Condemnation 2 This comes from our in-being in Christ 3 Those who are freed from Condemnation are such who walk not after the flesh but after the Spirit I handled the First the last day now for the Second viz. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ In the
the performance of some external duties stand thou by too thou hast not in-being in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not in-being in Christ Is there no hope for a soul in this condition Answ No there is no hope for thee in this condition that is continuing in this condition but mistake not there is hope thou mayest yet come to Christ and so come out of this condition and so though for the present thou hast not in-being in Christ yet possibly by coming to Christ thou mayest have it and then there is hope for thee I say Soul which soever of these conditions is thine there is hope thou mayest come to Christ and then there is hope Art thou a prophane sinner read 1 Tim. 1.15 Mark 3.28 Art thou a persecutor so was Paul Art thou a moral man so was Nicodemus Art thou an outward professor onely and so an hypocrite indeed read Isa 65. vers 2. compared with the 5. Therefore I say poor soul though there is no hope for thee in this condition thou hast not at present in-being in Christ and so art under condemnation yet hope there is thou mayest come out of it and bee freed from condemnation What Legal walking is SERMON III. Rom. 8.1 Who walk not after the flesh but after the Spirit HAving already spoken from this Text to the Saints priviledges viz. Freedome from condemnation and the rise thereof viz. In-being in Christ I now come to the last and principal thing contained in the words and that which moved mee to choose them for the subject of my Discourse having hastened over the other thing that I might come to this and that is the distinguishing character of those persons who enjoy this priviledge to bee freed from condemnation and that is Walking not after the flesh but after the Spirit Not a man nor woman in the world hath any right unto or do enjoy this blessed priviledge but those who have this character upon them of walking not after the flesh but after the Spirit There is abundance more in these words than at the first blush there seems to bee in them the marrow and sweetness of these words lyes in the breaking of the bone or in the explication of the termes what is meant by FLESH and what by SPIRIT FLESH and SPIRIT are very general termes and of a large extent in holy Scripture taking in betwixt them both all the motions actions thoughts inclinations wisdome reasoning doing of man-kinde all being either flesh or spirit there is not a thought nor an inclination nor a reasoning nor an action good or bad but it is one of these two either Flesh or Spirit In which large extent FLESH comprehends whatsoever is contrary unto or is not of the Spirit of God Whatsoever thought reasoning or action whether it be a good moral action or an evill sinful action that is contrary unto that is not of springs not from the Spirit of God that is Flesh Again SPIRIT comprehends whatsoever is contrary unto and is not of the Flesh Whatsoever imaginations inclinations wisdome reasoning righteousness that is contrary unto that is not of the Flesh that is Spirit Or as a Godly man Mr. Cradocke upon Rom. 8.4 as it seems to mee doth better express it though in substance the same with what is spoken thus Flesh saith hee that takes in whatsoever is of old Adam Spirit whatsoever is of new Adam These two Adams being as hee saith the two roots beginnings beings or principles from whence all the motions proceedings actions wisdome righteousnesses of mankinde do flow and further as hee saith as two springs in a hill do convey their streams to two Rivers so these are the springs from whence arise all the thoughts purposes reasonings doings of mankinde good or bad all coming from one of these two which two were the onely publick persons that ever were in the world either Adam in Paradise natural Adam or the Lord Jesus Christ the spiritual Adam So that by Flesh is meant whatsoever is or comes of old Adam whether that natural or moral good which hee had before his fall some reliques of which wee partake of or that sin which hee drew upon himself and all his by the fall all is but Flesh well his natural moral wisdome and righteousness as his sin and unrighteousness is but Flesh so that all the thoughts intents reasonings wisdome doings of old Adam whether natural moral or sinfull are flesh and comprehended under the word Flesh By Spirit is meant whatsoever comes and springs from the new Adam Jesus Christ or the Spirit of Christ within what ever motion purpose thought inclination wisdome reasoning righteousness doing comes from Christ grows upon the root of Jesse that is Spirit Onely here I would exclude from Flesh and Spirit in the general sense it hath been laid down all those motions and actions which are purely natural having neither any thing of Religion nor sin in them but are in their own proper nature neither good nor evill as for mee to think or resolve whether I will do such a thing to day or to morrow there being nothing which doth necessitate or require mee to do it now rather than then or then than now to resolve whether I wil sit or stand go out of the door or stay within these and such like motions and actions in a simple consideration have neither good nor evill in them and therefore are not in the sense of the Apostle here used either Flesh or Spirit The upshot or conclusion of the matter in general is this To walk after the flesh is when a mans thoughts motions reasonings his wisdome righteousness his wayes proceedings practises run all in the very path and footsteps of old Adam either Adam in Paradise or faln Adam And to walk after the Spirit is when all these go in the path-way or steps of the new Adam Jesus Christ Thus much in the general now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT I do conceive they have some reference unto what the Apostle had discoursed of in the foregoing Chapter Two things hee had been speaking of first Of the Law and Gospel shewing a beleevers liberation or freedome from the one and present station by vertue of Christs death and his marriage to Christ under the other Secondly Of the old and new man shewing that great and continual conflict that is betwixt these two in every beleever and the happy victory which beleevers in the end through the strength of Christ get over the old man the discourse of which hee continues to the very end of the Chapter Now as touching either of these it
is usual in Scripture-language to give the name of Flesh to the one and Spirit to the other The Law is called Flesh Rom. 4.1 compared with 2. What shall wee say then that Abraham our Father as pertaining to the Flesh hath found for if Abraham were justified by works hee hath whereof to glory but not before God Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof he might trust in the flesh I more Comp. with the 6. v. concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse The Gospel is called a Spirit 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the letter but of the Spirit Both are together under these names or titles Gal. 3.2 3. This onely would I learn of you received yee the Spirit by the works of the Law or by the hearing of faith Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh What hee calls works of the Law and hearing of faith in vers 2. hee calls Flesh and Spirit in the third Again the old man is called Flesh Gal. 5.19 Now the works of the Flesh are manifest which are these adultery fornication uncleanness lasciviousnesse c. compared with Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin The new man is called Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you c. both together are under these names Rom. 7. last So then with the minde I my selfe serve the Law of God but with the Flesh the Law of sin Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh Matth. â—6 41 The spirit indeed is willing but the flesh is weak Now that there is good reason why wee should take both these and not one to hee here meant I think the scope shews us for the Apostle having spoken of both these things in the former Chapter and proceeding onwards to a glorious triumph in this hee takes the rise of this triumph from the consideration of the premises and that of both of them for one alone as may by good reason be made to appear had not been a sufficient bottome for such a triumph as if hee should say These things being so that through Jesus Christ as hath been cleared wee are delivered from the dominion of the Law and also from the tyranny of the old man in us there being now no longer any reigning Law over us nor reigning old man in us I therefore do conclude That there is no condemnation to them that are in Christ Jesus there being no enemy that can do it the Law without and the old man within which onely were able to do it having now no condemning power over them which persons that hee might give an infallible note and character of hee still keeping the scope describes them to bee such Who walke not after the flesh but after the spirit i.e. They are such persons who being by Christ set free from the Dominion of the Law and Tyranny of the old man do not walk after the one or the other and on the other side being by Christ brought under the power of the Gospel and regiment of the new man they do now walk as becomes in some measure Gospel Saints and new creatures These things being laid down and premised wee are to understand the words thus Walking after the Flesh i.e. Either first Legal walking to walk after or according to the Law Or secondly Corrupt walking i. e. to bee wholly and constantly swayed ruled or lead by the principles dictates or motions of the old man or unregenerate part Walking after the Spirit i.e. Either first Gospel-walking to walk after or according to the Gospel of Jesus Christ Or secondly Renewed walking to walk according to the rule principle motions and dictates of the new man or regenerate part in a Saint Now in saying that these two are to be understood by Flesh and Spirit I do not exclude any of those laid down in the general explication of the words no I do think that by Flesh the Apostle may mean all those viz. mans wisdome reason understanding outward priviledges c. and the contrary to these by Spirit But I name these two onely with their contraries because I think that although the other are included in Flesh and Spirit as general termes yet here these are chiefly intended being most agreeable to the Apostles scope and what hee had said in the former Chapter which gives rise to this verse I shall therefore begin with the words as they lye in the first sense to bee understood of Legal and Gospel-walking and so wee have in them two Propositions 1 Legal-walking is walking according to the Flesh 2 Gospel-walking is walking according to the Spirit 1 Legal-walking is walking according to the Flesh In the opening of this I shall shew 1 What I mean by Legal-walking or what it is to walk Legally 2 When a mans walk may bee said to bee such that is a pure Legal-walk 3 Why Legal-walking is called Flesh or walking according to the Flesh 4 That those persons who are freed from condemnation for such our Text imports do not walk Legally or after the Flesh in this sense 5 Answer an Objection and Lastly conclude with Application Of the first viz. What I mean by Legal-walking or what it is for a man or woman to walk legally Answ Legal-walking in the sense wee are now to speak to it is this To make the Law as the same is a Covenant of works the rule of our lives and actions and the alone touchstone to try our conditions by To walke after the Law or according to the Law as the Law is a Covenant of works that is Legal-walking That so wee are to understand here I prove thus because Legal-walking is here called Flesh and the Law is no where in Scripture called Flesh but as the same is considered under this notion as it is a Covenant of works If you take the Law in its self that is for the matter of it the substance of those things the Law requires so the Apostle saith the contrary of the Law Rom. 7.14 The Law is spiritual the matter or substance of the Law is spiritual injoyning spiritual duties requiring spiritual performance and designing to make the creature spiritual so that the Law in its selfe is not Flesh but rather it is a spiritual and an everlasting rule of righteousness But now look upon the Law whensoever it is spoken of under this notion as it is the old Covenant or a Covenant of works and then it is called Flesh I will give you but a few places in Gal. 3.2 3. before quoted when the Galathians were gone from the Gospel to the Law
hands of Christ there are no terrors threatnings no curse no noise of death hell and damnation though I break the same all these things being gone And on the other side is there not much to cause love heaven eternal life is given before ever I strike a stroak do one action that the Law requires of mee set one step in a way of obedience all my sins are pardoned in Christ and through him before ever I commit them is not here much to beget love and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins made mee an heire of life eternal and all without my merit or desert therefore I say this obedience having not slavish fear in it but arising from love must needs bee Gospel-walking 3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us is Gospel-walking for not the Law but the Gospel or New Covenant gives the Spirit which helps us to obey But now all obedience to the Law as it is in the hands of Christ is such for to such as take the Law of Christ Christ first gives his Spirit then his Law as Ezek. 36.27 I will put my Spirit within you What then And I will cause you to walk in my wayes First the Spirit to inable to obedience then the Law and they do obey it Therefore all such obedience is Gospel-walking Other Questions there are behinde which I cannot reach at present I shall onely minde you of this that what hath been before spoken serves to correct two great mistakes 1 A MISTAKE of some men of the one hand who are so much for the Gospel and do so cry it up that they throw the Moral Law quite out of doors as though there were no room for that in the Gospel Temple They think that grace and good works are so inconsistent one with the other that they can never stand together and therefore that grace may bee all the Law and good works shall bee nothing at all whose mistake is corrected from what hath been said and proved that the Moral Law remaines a Rule to Saints in Gospel-times 2 A MISTAKE of some others on the other hand who out of zeal for the Moral Law do hand over head urge and press the same as the Rule of Saints never considering how or in what sense the same remaines a Rule and by so doing they bring the glorious Sons of Sion the free-born Saints of the Gospel under the power and commands of a Covenant of Workes ere they are aware Whose mistake is corrected by distinguishing of commands as they are Moses's and Christs In the first sense the Law is not a Saints Rule and it is dangerous so to make it in the latter it is and it is sweet and comfortable so to receive it Therefore you that are Saints and Beleevers hence learn two things I Not to reject the Moral Law as a Rule to order your lives and conversations by but with love delight and chearfulness approve of imbrace and obey the same 2 Not to take the Moral Law for your Rule as it comes out of Moses his hand for then you bring your selves under the power of a Covenant of Workes and your soules will bee continually filled with terror fear and trembling covered over with darknesse lying under apprehensions of wrath and altogether weake and unable to do what is commanded But take it out of the hands of Christ and then with Paul you will say The Law if holy just and good I consent to the Law that it is good I delight in the Law of God after the inner man yea with my minde I my selfe do serve the Law of God Which Gospel-walking the Lord bring you and I daily more and more unto Amen When a mans walk may bee said to bee a Gospel walk SERMON VI. Rom. 8.1 Who walk not after the flesh but after the Spirit BY this time you know the meaning of these Phrases which you have oft heard to bee meant either of Legal or Gospel walking Walking after the Old or New man I have spoken or Legal walking and am now upon Gospel walking The last day I shewed you what Gospel walking is I now proceed to another Question viz. 2 Quest When may a mans walk bee said to bee a Gospel walke or a walking after the Gospel I answer I. When the Rule of a mans obedience is a Gospel Rule i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day I shall wholly wave it now 2 When the principle of a mans obedience or walking is a Gospel principle Quest But what is the Gospel principle Answ This Gospel holds forth two great things viz. a crucified Christ to bee beleeved on and the Powring out of the Spirit of Christ into the hearts of beleevers The first respects our Justification the latter our Sanctification or our obedience and walking Now as Christ crucified is the great Principle in the business of our Justification whence alone that flows from the knowing and beleeving on a Crucified Christ so the Spirit of Christ in the hearts of Saints is the great Principle in the matter of our obedience whence that flows Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God i.e. the Spirit doth not onely teach a beleever what is his duty but doth as it were take him by the hand and lead him to it help and guide him in it There is more held forth in the word leading than in teaching I teach another when I write him a copy and lay it before him and tell him how hee should hold his pen and order and guide his hand but now when I do not onely do this but take his hand in mine and write therewith I may bee better said to guide or lead him So the Spirit of God teacheth a beleever when it makes discovery of any truth to him hee was ignorant of before and shows him what duty that truth calls for from him but when it doth not onely do this but also inables the soul to receive this truth and to walk up to what this truth calls for conforming the soul to the truth or will of God then doth it exercise its leading power in the soule And therefore Ezek. 36.27 God saith I will put my Spirit within you and cause you to walke in my wayes c. In the Gospel or New Covenant the Spirit of God put into a beleever is the causing constraining principle to obedience and holy walking As in the Old Covenant though the fruit seem never so glorious yet the principle or root of all obedience is Flesh So in the New Covenant though the outward fruit seem never so mean and weak yet the principle or root is the Spirit All Gospel graces and works are fruits of the Spirit as Gal. 5.22 23. But the fruit of the Spirit is love joy
peace long-suffering gentleness goodness faith meekness temperance All that obedience therefore which hath not the Spirit of God for the principle the root or rise thereof though ever so glorious is not Gospel-obedience nor Gospel-walking Quest But how shall I know whether the Spirit is the principle of my obedience Answ I shall say no more hereto at present but onely this doest thou finde a contentedness of heart in thy obedience mingled with pride self-estimation c. i. e. when thou hast performed any duty dost thou finde thy self contented and satisfied in having done the same and art thou proud and arrogant accounting thy self some body because thou hast done it Or on the other side doest thou find a spiritual rejoycing of heart in that thou hast been inabled to perform thy duty and this mingled with humility and mortification my meaning is when thou hast been obedient in any one particular doest thou rejoyce in God and bless his name in that hee hath inabled thee so to do and considering it was not in thine own proper strength to obey God in any thing Art thou by and under this obedience kept humble having thy pride and self-estimation more mortified in thee than thou didst finde it before If the first then doth not thy obedience arise front the Spirit because it takes from the Spirit which no works of the Spirit doth if the latter then assuredly the Spirit of God is the principle the root of thy obedience because it gives to the Spirit of God as every worke which is by and from the holy Spirit doth 3 When our Motives to obedience are Gospel Motives Quest But what are Gospel Motives Answ Such as these 1 The will and command of our heavenly Father You know the difference betwixt a servant and a son in working a servant will not do any work for his Master unlesse there bee a compact and agreement betwixt his Master and him his Master must give him so much wages and hee will do him so much work But now when a Son is to do any work for his Father hee doth not capitulate with his Father if you will give mee so much I will do your work but if not I will not no but the Father saith to the Son Son do mee such a peece of work and presently the Son hearing the command of his Father goes about it the Fathers will is his Motive So take a legal man or woman and let God command such a one a duty and streightway hee goes to capitulate with God I hope Lord if I do this thou wilt pardon my sins I hope thou wilt give mee heaven I shall never go to hell thus the Legal soul will bee upon termes with God or will do nothing for God hee will know what hee shall have for his work or will not work at all But now take a Gospel soul hee doth not stand upon termes what shall I have Shall I bee saved or shall I bee damned These are not his questions but saith the Gospel soul God I know is my Father in Jesus Christ and I am the Son and Childe of God by adoption now it is becoming a Son to do the will of his Father I am the Son of God and such and such things I have read and heard of and know to bee my Fathers will and because they are so that I may do as becomes an obedient childe and shew my self that I am such a one I will therefore endeavour to conform my self so far as I am able to what I know of my Fathers will And therefore whereas it is grievous to another to read or hear of his duty because hee serves as a hireling and therefore cares not so hee may obtain the hire how little work hee doth this Gospel soul with joy delight can take the Book of God where his Fathers will is revealed and turn it over and search it leaf by leaf and line by line and is glad when he findes any peece of work or part or parcel of his Fathers will which he was ignorant of before because hee doth not what hee doth upon the account of hire or reward but upon this account that it is his Fathers will The will and command of his Father is both the Rule and reason of his obedience Hence Paul urgeth Holiness in the general and thankfulness in particular 1 The. 4.3 For this is the will of God even your sanctification that yee should abstaine from fornication and Chap. 5.18 In every thing give thanks for this is the will of God in Christ Jesus concerning you Upon this very reason or motive and no other as if he should say you are Sons and therefore I need not use many Arguments with you it is enough to tell you it is the will of your Father you should be holy you should bee thankful 2 The powerful and efficacious workings of the new nature that is within every Saint or Son of God The promise of the Gospel or New Covenant is that God will give to his Children a new heart and spirit Ezek. 36.26 i.e. put a new nature within them whereby they shall be naturally inclined and disposed to the doing of that which is his Will which in other places is called the Writing of his Law in their hearts This new Nature is put into every Saint though in the actings thereof in some more in others less and being in every Saint every Saint is naturally inclined and disposed to the doing of that which is wel-pleasing unto God As the old nature doth naturally move incline and carry on the Soul to the doing of that which is contrary to the Will of God so this new nature doth naturally incline incite and provoke the Soul to those things which are agreeable to the Will of God Hence a Gospel-soul is moved to obedience because there is a new nature within which answers to the Law or Word of God without which requires obedience of him and all disobedience is as contrary to this new nature within as to the Rule without 3 Love and filial affection The bond of love is natural betwixt a Father and a Son a Father hath a Natural affection to his Childe more than to anothers and a Childe a natural affection to his Father more than to another man and love though there be no other reason will make the party loving doe much for the party loved Now I say there is a tye of love upon a Son which is not upon a Servant or Hireling come to a Servant or Hireling and ask him why hee toyls and moyls and sweats from morning till night all the year long for his Master my Naster saith hee gives me wages and therefore I doe it but come to a Son who it may be is as hard or harder at work than the Servant and ask him Why doe you toyl and moyl your self thus why sayes the Son it is my Fathers work I am doing of and I love my Father
in it making that the maine laying the stresse of their whole religion there Now I desire this may bee considered of us all that the maine Gospel-walking is the Spirit and though I am to walk in outward formes so farre as they are of Christs institution and to use them yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship Therefore Paul speaking of Gospel-worship makes in principally to consist in this as Rom. 1.9 For God is my witness whom I serve with my spirit in the Gospel of his Son c. and Chap. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the Spirit and not in the Letter whose praise is not of men but of God and Phil. 3.3 For wee are the circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh and so Christ himself opposing the Legal and Gospel worship Joh. 4.21 22 23 24. shewes us that Gospel worship is chiefly and mainly worship in spirit Jesus saith unto her Woman beleeve mee the hour cometh when yee shall neither in this mountaine nor yet at Jerusalem worship the Father yee worship yee know not what we know what we worship for salvation is of the Jews But the hour cometh and now is when the true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth And therefore in Psam 45. which is a Prophesie of the Church of the New Testament it is said that the Kings daughter is all glorious within shewing us that the Saints of the New Testament their glory should be chiefly in inward graces This is the difference betwixt Old Testament worship and New Testament in the time of the Old Testament their worship did lye mostly in outward things outward observations of times and places c. the inward worship it was vailed under the outward So in the New Testament the maine worship is inward worship in spirit and the outward in many things seems to be vailed under that yet as then the outward worship did not exclude the inward but the inward was required and without in the outward was nothing so now the inward worship doth not exclude the outward but the outward is also required and where it may bee performed and is not I may say without it the inward is little or nothing as to Gods acceptance thereof Therefore I say let us not put too much in the outward forme though were are not to despise it yet let us not put too much therein Quest But when may a man be said to put too much in an outward forme Ans 1. When a mans whole religion lies in that when a man hath nothing to shew him to be religious or to make him so but some outward forme Many there are which goe with some outward forme upon their backs and doe but strip them of this their garment and they have no more Religion than the most irreligious man living they have nothing to shew them to be religious or to difference them from other men who have no religion at all but live without God in the world save only this they are in such an outward way or they doe now and then performe such an outward duty take them out of their way and from their duty and they have no more religion than a Horse all their religion it lies in the outside they have as little in their heart though they seeme to have much on their backs as any other men And indeed it is a very usual thing with many persons who faine would be rellgious and love to be so accounted and have no stock within to trade with to drive on a trade for a while as long as they can in this way Now I say when all a mans religion lyes in the outward forme it is evident such a one puts too much in it Thus it was with the Jews in Christs and the Apostles times their whole religion lay in this that they were the Sons of Abrcham and circumcised c. but see what Paul saith to them Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 2 When a mans love and charity is bounded up within the line of his own form or the way hee is in or opinion hee holds When a man hath no charity to spare for any but those that jump with him in his own way or opinion or if hee have charity for them yet because they do not fully accord with him in every thing hee can allow them but a little of his love or of the exercise of this his charity I have known some my self who have been so high against baptising of Infants that their charity would not allow that man one grain of grace who could not set his seal presently to this their opinion I speak not this to throw dirt in the faces of any but only to shew how that some men there are who put too much in Forms Paul undoubtedly you will all grant it had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches as any man now living hath of his own way or opinion and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions 2 Thess 3.14 15. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother 3 When a man is so addicted to his owne way or forme that he cannot with patience hear what in a way of Christian love or humility is or may be said against it I speak of such things as are disputable where godly men have somewhat to say pro and con as we say now when a man is so set upon some outward forme that hee walks in or hath taken up as that hee cannot without flying out and shewing much passion much of man hear a word against any thing or principle by him taken up it argues hee puts too much in that outward forme though he may be in the right as to the thing yet this argues him to put too much in it Thus the Jews in the two and twentieth of the Acts they gave Paul audience till he came to those words Depart for I will send thee farre hence unto the
from the next of supplications because prayer or supplication is one special grace of the Spirit which if wee take the first the Spirit of Grace that is so called because it begets grace then the latter viz. Supplications which is one special grace begotten by the Spirit in the hearts of Saints is included in it unless we shall take the first of grace for the habits of grace which are first wrought in the Soule by the Spirit and the latter or Supplications for the actings of those graces one Spiritual work wherein much grace is exercised being put for the exercise of all grace 4 When hee pours this though it bee out of the text yet it is a necessary question and it is answered in the fore-going verse where the time in which God will doe this is called that day It is a phrase which is much used in the Prophets no lesse than forty times as I take it in Isaiah and near twenty in this Prophet and it is called that day for eminency sake because this time when it shall come it shall be a very eminent and remarkable time such a time for peace joy plenty and prosperity glory and liberty to the Saints and bondage and captivity to the enemies of Gods people as the World never saw and therefore it is called that day 1 Noting an eminent glorious day farre excelling all daies that ever had gone before it and when it is called a day we are not to understand it a Natural day i. e. consisting of twenty four hours nor of an ordinary Prophetical day that is a day for a year but of an extraordinary day such a day as Peter speaks of 2 Epist 3. One day is with the Lord as a thousand years and a thousand years as one day Now the time which is set forth in Scripture by this phrase of speech that day is sometimes taken for a larger sometimes for a stricter time sometimes it is taken so strictly that it may containe not much more time if so much as a meer Natural day and so we have the day of that great Battel of Armageddon often called where it is spoken of that day Rev. 16.14 and Ioel 3. and other places sometimes it is taken strictly but not so strictly and then it is put for the whole time of Christs Kingdome here on earth from the time that he sets up his Kingdome to the end and this is so frequently spoken of in the Prophets that I need name no place only I will turne you to one because not farre from the text Zach. 14.6 7 8 9. And it shall come to passe in that day that the light shall not be clear nor dark But it shall be one day which shall bee known to the Lord not day nor night but it shall come to passe that at evening time it shall be light and it shall be in that day that living waters shall goe out from Jerusalem halfe of them toward the former Sea and half of them toward the hinder Sea in summer and in winter shall it be and the Lord shall be King over all the earth in that day shall there bee one Lord and his name one Here we have Christs Kingdome set up and the whole time of it is but one day and that one day is all along called that day sometimes it is taken more largely not only for the time of Christs Kingdome after hee sets the same up but for the last dayes also the dayes immediately before that time wherein many glorious things as the spreading of the Gospel the ruine of Antichrist and the call of the Iewes which if it be not before yet it shall be just upon Christs setting up of his Kingdome and so may have reference to the time before or after the last dayes or the time of Christs Kingdome and in this sense it is here to be taken as I conceive for the time just upon Christs setting up his Kingdome when Gods peoples enemies shall be ruined the Iewes called and mourn as here we read of 2 A glorious effect following this effusion or pouring forth of the Spirit which is twofold 1 Upon the Senses They shall look upon mee whom they have peirced which words litterally are spoken of the Iewes who at the time of their Call shall behold that Jesus Christ whom their Nation have peirced Spiritually it is true of all Beleevers looking upon that Christ by faith whom their sins have peirced 2 Upon the Affections They shall mourn which mourning is set forth by the greatnesse of it it shall be such a mourning as when a man mourns for his only Son no grief or sorrow goes so near as grief for losse of an only Childe Ah! will a man say had I lost of my estate it would never have troubled mee but it is my Son my only Son I have never another and then it shall be bitternesse you know the nature of bitter things things which are bitter the taste of them will remaine a great while it sticks by a man but now bitternesse that is more and denotes a higher degree than bitter as the abstract is more than the concret so that this expression shewes that it shall bee an exceeding great mourning and that so too as it shall stick by them it shall not lightly passe off their spirits and glide away and so be forgotten and there is no more of it as other sorrow doth but it shall bee an exceeding great and a remaining mourning of which more is spoken in the next verses The words thus opened yeeld us several useful observations Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God it is not Men nor means nor Ordinances that can effect this but God alone and therefore it is still attributed to him Ioel 2.28 And it shall come to passe afterward that I will pour out my Spirit upon all flesh c. Isa 32.15 until the Spirit bee poured upon us from on high c. Christ himself as a Man had the Spirit poured upon him by the Father Isa 42.1 Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my Spirit upon him he shall bring forth judgement to the Gentiles How many poor Souls are there that have good education godly friends and Parents sit under means and Ordinances and yet are strangers to the Spirit many there are who all the year long come hither and hear the Word and there is no change in them they were Drunkards Swearers c. at the beginning of the year and so they are still God hath not poured down of his Spirit upon them O poor Souls would you ever have the Spirit begge it of God Obs 2. In the last dayes the pouring out of the Spirit shall be very general on the house of David inhabitants of Ierusalem high and low Ioel saith all flesh chap. 2. end Sons Daughters Young men Old men In the
is reiterated over and over every new manifestation being as it were a new application 3 By Christs Advocateship Satan our enemy hath his mouth stopped above The Devil is busie in accusing of Saints but now Christ comes and saith hee Lord this is an enemy what hee speaks is false and hee speaks it out of malice Just as wee see it sometimes at Sessions or Assizes such a one comes and layes an accusation against such a one but in comes some Councellor that is very great and inward with the Judge and saith May it please you my Lord such a one is a very honest man I know him well and yonder is a base fellow that accuseth him out of spleen and what hee saith I will evidence to bee false and hereupon the man hath his mouth stopped Lastly What wee may learn hence as our duty 1 Come to Christ poor soul not withstanding all thy sins and infirmities Thou hast committed such and such sins against Christ and therefore art afraid to come to him Consider Christ is an Advocate on purpose for the comfort and incouragement of thy foul against sin the Apostle layes down Christs Advocateship here as a refuge against sin Come Christ will sue thee out a pardon I do not say that this is all Christ is an Advocate for to deliver from the guilt of sin no Christ is an Advocate too to plead for all grace for thee But I say this is one special end of Christs being an Advocate and the great end laid down here in the Text to secure thee from guilt The ability of Jesus Christ to save to the uttermost Heb. 7. is put upon this Office of being an Advocate Object O but I fear Christ doth not intercede for mee were I sure of that I should come Answ Hee intercedes for those that come and therefore come and thou mayest bee sure hee intercedes for thee 2 Doest thou finde at any time the Spirit inabling thee to poure out thy soul with groans here below then assuredly Christ prayes for thee above Object But though Christ intercede for mee yet will hee continue to intercede Will not my sin make him give over interceding Answ Hee intercede alwayes hee ever lives to make intercession it is the work as I may say hee lives in heaven to do it is his calling and Christ should bee out of his calling should hee not do it Intercession is as much his work in heaven as dying was on earth Object 3. But I eye my own salvation much in coming to Christ will hee intercede for such a comer Answ Hee intercedes for those that come to him for salvation Hee lives to make intercession for them 2 Duty Let us hold fast our profession Heb. 4.14 Seeing then that wee have a great High Priest that is passed into the Heavens Jesus the Son of God let us hold fast our profession And Chap. 10. vers 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised Doth Christ own us above before his Father let us own him before men 3 Duty Let us love Christ more and minde his glory more Is his love such as that he here on earth did lay out himself for us and in Heaven hee is laying out himself for us Then let us love him more and minde his glory and his honour more 4 Duty Let us bee frequent in our addresses to God by Christ 1 Let us come with more boldness seeing wee have such a one to speak for us 2 Let us come with more confidence 5 And lastly Let us improve this Intercession of Christ First Improve it in all our wants Secondly In all our doubts and fears Thirdly In all our duties Fourthly In all our falls Fifthly In all our temptations Sixthly In the busling of all our corruptions And in it Let us improve first The continuance of it i.e. There is no time wherein Christ doth not intercede Secondly The perfection of it Thirdly The prevalency of it Fourthly The continual acceptance of it The onely way for Saints to bee delivered from the Errors and Evils of the Times IN Two SERMONS on 1 Tim. 6.11 But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness IN the former verses the Apostle discovers and condemns the evil practices and opinions of sundry false reachers crept in amongst the Churches in his dayes In this hee warnes Timothy and in him all Christians for the words are not spoken to Timothy as a Minister onely but also as a Christian it being the duty of all Christians though of those in such place more especially to shun and avoid these men their principles and practices But thou O man of God flee these things which that they might do hee sets them about work of another nature Follow after righteousness godliness c. What is the meaning of this I shall not explain the several termes and things onely this learn they are all spiritual things and of another nature to those things the false teachers cryed up So that in general the meaning is Follow spiritual things Wouldest thou escape the Errors and Evills of these men Then do not as they do stand doting about empty questions but follow after pursue high and spiritual things make it thy work and business to minde and speak such things I shall speak only of the latter part of the words and of them only as they are a direction though more is in them given to Timothy and all beleevers how they may escape the Errors and Evills of false teachers Follow after righteousness Doct. The only and special way for a Saint to be delivered from the Errors and Evills of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things I shall prove this point from 1 Tim. 4. Where the Apostle having foretold the dangerous errors of the latter times vers 1.2 3. presently mindes Timothy of spiritual things as the onely preservatives against distempers of this nature Vers 7. and 12. Exercise thy self rather unto godliness Bee thou an example of the beleevers in word in conversation in charity in spirit in faith in purity 2 Tim. 2.22 But follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Having certified Timothy of the dangerous errors and fearful miscarriage of Hymenaeus and Philetus hee straightway gives him in charge to minde spiritual things as if hee had said Had Hymenaeus and Philetus laid aside their vain bablings and minded these things more they would never have miscarried as they have done So 2 Tim. 3. Having foretold of those perillous times which should bee in the last dayes vers 1 2. and given Timothy to understand that some there were already abroad whose temper and manners were like them which in after times should arise yers 6 8. hee presently mindes
a Citizen of Jerusalem above where he is free and not annoyed with such things as others are who live below the ayre that hee breathes in is pure and not infected with such vapours the food that he feeds upon turnes to Spiritual nourishment and doth not beget crudities and ill humours in the Soul and by reason of this wonderful change of place ayre and food there is likewise such a change wrought in his temper and constitution as that his nature will not away with or brook the principles and practices of men who live here below and speak and act as children of this world 4 Because a heart exercised about Spiritual things hath ends and designes which he findes he can never accomplish in such wayes His ends and designes are that hee may glorifie God edifie his Brother by what hee sayes and does and have the peace and comfort of it in his owne Conscience that through his knowledge his Corruptions may bee mortified his Graces quickned c. now he findes that he can never accomplish his ends and designes by studying quaint and curious Notions but rather is set further off his owne corruptions by but looking towards them gathers strength and overtops Grace upon the sudden instead of bringing honour to God God is dishonoured his Brother instead of receiving edification is in danger of being seduced and carried together with him out of the way of truth and all his solid Soul-humbling inward peace degenerates into a kind of phantastick and self-conceited joy so that of necessity he must let fall his designe and take up a worse if ever hee goe in this way the fore-fight and consideration whereof makes him shie and averse thereunto Vse 1. Hence wee may learne what is the grand cause of all those errours and evils which swarme and abound in this our age why Christians hearts are not exercised in spiritual things Should one come and ask me a reason of the too strange and lamentable mistakes and fearful miscarriages so palpable and common amongst many professing themselves to bee Saints in these our dayes how it comes to pass or what is the reason that those who formerly were one should now bee so many who loved with the most entire affections that could be should now hate one another who were so lively and active should now bee so dead and sleepy who thought they could never doe enough should now cast off all I can assure you I know none more probable than this Christians hearts are not so exercised about high and Spiritual things as once they were Christians that once were taken up with spiritual things as Prayer Reading Hearing meditating of the Word watching and observing their owne hearts and these too in a Spiritual manner have now either laid these aside or are grown more cold and formal in their exercising in them I have observed it amongst Christians in our dayes that one day such an opinion being abroad you shall have one tampering with that and there he drops a little of his spirituality by and by with another and there hee drops a little more then another there too he drops a little more till in the end his spirituality I meane that spiritual frame of heart which before he had is quite lost which being gone he is like another man as peevish foolish light-spirited as any And if I mistake not it is one of the Devils greatest designes in the bringing in of opinions by degrees to eate out that power and life of godlinesse in the hearts of Saints which by force and violence of temptation hee could never work out herein dealing like a politick Warriour who finding a place too strong to attempt by open force by secret and subtil undermining gets into it It fares in this case with Christians as with a man that toucheth Pitch let him touch it ever so lightly yet somewhat of it will stick to him so whilst Christians are tampering with opinions though ever so lightly yet a tincture remains something thereof cleaves to their spirits and steales from them something of their spirituality as for example it is some mens opinion that a man need never pray except in private ejaculations now though perhaps your hearts cannot fully own it yet is there not some tincture of it some dust cleaving to your spirits And as for this one so also there are opinions abroad against all Ordinances your hearts cannot close with such things and yet perhaps by hearing these things and talking with persons this way some tincture hereof cleaves to you so as that you grow more slighty in hearing reading meditation and every other Ordinance than formerly you were Something of your former spirituality hereby is lost and extinguished This as I have said as far as I am able to judge is the grand cause of all the errors and evils that are amongst Christians the Devil by degrees steals away their hearts from exercising in spiritual things and having so done then they grow like other men this toy which once they would have thought unworthy of their time or thoughts takes up both and this practice which once their hearts would have abhorred and trembled at they now imbrace making no bones of it and the root of all is a neglecting of spiritual things Vse 2. As this shews us the cause of the fall and Apostacy of many persons so also this tells us That there are many who yet are not tumbled that stand upon slippery ground and will tumble in time if they do not come off it Art thou a man or woman which time hath been hast had thy heart warm to spiritual things and spiritual works and doth thy heart now grow cold to things of this nature and art thou warm to every curious notion and new opinion thou art the person I speak to and Soul let mee tell thee thou art upon slippery ground if thou comest not off thou wilt tumble You know how it is with a horse that goes rough-cast upon the Ice a little time he goes well but within a while the Ice wears off his rough-cast and hee grows smooth and then down hee tumbles So thou art one who hast had some favour and art rough-cast and thou walkest abroad into opinions and brave conceits which please thy fancy and a while thou standest because there hath been some favour some spirituality upon thy heart which hath rough-cast thee but in time walking in this way thy rough-cast is by degrees worn off and thou growest smooth and then down thou tumblest Take heed come off this slippery ground before thy rough-cast be worn away for if thou dost not assuredly so soon as that shall bee thou wilt fall and if God of his great mercy do not set thee on thy legs thou wilt never get up so as to stand and walk again Use 3. Wouldest thou bee delivered from the dangerous errrors and evils of the times and places thou dost live in then in the third place Imbrace this
remedy get thy heart exercised in and taken up with spiritual things I need say no more by way of motive than to repeat over the Doctrine viz. That the way for a Saint to bee delivered from the errors and evils of the times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things Yet because our hearts are so dull of hearing that a great deal said moves them but a little I shall therefore besides the Doctrine lay some few other motives before you to stir up to this to have our hearts more exercised in and taken up with spiritual things 1 Consider This is the way a special way to maintain peace in thine own soul Were a mans abode in the upper region of the aire hee should neither bee troubled with storms or cloudings because hee should bee above all So soul were thy heart and minde alwayes taken up with spiritual things in a spiritual manner wee should bee more free from stormes within more free from the cloudings of Gods face than now wee are wee should have more inward calme and Sun-shine of Gods love in a day than now perhaps wee have in a month 2 This also is the way to end divisions amongst Saints The way to cure a disease is to take away the cause What is the cause of divisions amongst Saints but the not exercising of our hearts about spiritual things The root of our divisions is our carnality 1 Cor. 3.3 4. For yee are yet carnal For whereas there is among you envying and strife and divisions are yee not carnal and walke as men For while one saith I am of Paul and another I am of Apollo are yee not carnal When Christians who should bee one divide themselves and make parties one party setting themselves might and maine against the other it is a signe that they are carnal but now as Saints come to bee more spiritual and more taken up with spiritual things they come to see their own folly and childishness in these things they come to look upon and have fellowship with Saints as they are Saints as they have the Image of God upon them Christ in them The spiritual Christian loves what God loves and where God loves now God loves his own Image in all and all as they have this Image upon them Thus the spiritual Christian who is taken up with spiritual things loves and hath fellowship with Saints as they are Saints whoever they are which hee sees to bee such if there bee not some eminent blot either upon their conversations or judgements which after admonitions remaining so as that the glory of God and the honour of the Gospel calls aloud for withdrawing communion from them hee dares not but to love them own them and have fellowship with them as God doth and as hee himself hereafter in heaven shall do Now this exceedingly heals and makes up breaches amongst the Saints 3 The exercising of the heart about spiritual things is the way to dis-enamour a mans heart of the world The way to dis-enamour a man of a base and vulgar person is to have his heart enamoured with a person of great worth and excellency So the way to dis-enamour our hearts of low carnal and earthly things is to have them enamoured with high spiritual and heavenly things Paul saith Col. 3.1 If you bee risen with Christ seeke things above where Christ sitteth at the right hand of God Christs sitting at the right hand of God is a motive to us to seek things above as if hee should say Would you have your hearts spiritual bee much in cogitation of this Christ is above hee is at the right hand of God and say What is my head above my husband above my Saviour my all above and shall I minde things here below O Christians were you busied in spiritual things you would bee lesse busie with the world Were your hearts and thoughts more taken up about your union with Christ your justification your inheritance you are called to c. you would not root in the world as yee doe Moles root themselves in the earth but Birds do not because they flye aloft they are much above and take no delight to root in the earth Bee as the Bird but not as the Mole Christians 4 The exercising of the heart about spiritual things begets a sweet disposednesse of spirit both to in and after every duty It disposeth the heart to a duty such a heart is in a frame to pray at any time to speak a spiritual word at any time when hee sees a call thereto other Christians they have a heart to a spiritual work to day it may bee but finde not a heart for a week together at another time When they are to go to a duty they have a great deal ado to get their hearts up to what they are going about their hearts are in the world in their profits and pleasures and as their duty calls on one hand these call on the other and not without much ado do they bring their hearts from these to their duty whereas this heart that is taken up with spiritual things is ready for the duty when ever it calls And as to a duty so also it doth sweetly dispose the heart in a duty It is said of Mr. Bradford that hee never came off from a duty without enjoying somewhat of God therein A spiritual heart injoyes more of God many times in one duty than another doth in twenty And so after a duty a spiritual heart walks sweetly and bravely after a duty You shall have others come and get up a little comfort in a duty and when they have got a little comfort they will walk basely they will run themselves head and ears into the world untill they have quite lost all that comfort and communion that they had with God in the duty But now a spiritual heart if yours and mine were such after hee hath been at a duty and met with God there his conversation is like Moses face when hee came off the Mount it shines his behaviour speeches actions his carriage towards Saints and sinners shines there is a lustre a beauty a glory upon them as it was said of Peter and John seeing their boldness and undauntedness and considering they were unlearned and ignorant men they took notice of them that they had been with Jesus So the carriage and words and behaviour of a spiritual heart after hee comes off from a duty where hee hath met with God is such that by speaking with him and hearing of him you may say there is a man a woman that hath been with Jesus hee walks hee talks as one that hath met with Jesus 5 By exercising the heart about spiritual things a man shall be brought up to a blessed composednesse and stayednesse of heart upon God in all the alterations changes and turnes of things here below turnes in the
many even of as many as do beleeve therefore that obedience is not the souls righteousnesse 2 Faith is a Law-duty and the work of faith a Law-work though the object of faith be of Gospel-revelation now if a Law-work be the condition of the New Covenant It is not a Covenant of grace but works Rom. 11.6 If it bee of works it is no more grace else work is no more work 3 A man might stay upon Old Covenant works because the condition of his Covenant as Hezekiah did 2 King 20.4 and Abijah did 2 Chron. 13.12 But a man may not stay upon his faith nor intreat favour for his faiths sake but for Christs sake The Old Covenant made premises unto performances the New Covenant makes promises of performances Many promises indeed are made of comfort to them that mourne of rest to them that are weary of pardon to them that confesse but not because they mourne are weary or confesse In promises of this nature faith findes footing not in a condition but in a connexion as also when the promise saith The barren shall bring forth I will poure water upon dry ground here is no condition for barrennesse and drinesse is none but here is a connexion unto faith a heart full of groans an eye full of tears a life full of reformation may bee good signes but bad grounds faith knowes nothing but Jesus Christ 4 The condition of the Old Covenant was to bee performed in the power of him that was in Covenant and was no part of the Covenant to be given of God in which respect it is compared unto Pharoahs Taskmasters who required the whole tale of Bricke but gave no straw Faith is no such condition because the work of God wherein hee is mindful of his Covenant and Engagement though not to the creature yet to himself and to his Son on the behalfe of the creature 2 Cor. 4.13 Eph. 1.17 18 19 2.8 Hagar hath seed but in a natural way an Ishmael who was of the Law of Works after the flesh Sarah also hath seed but in a supernatural way an Isaac who was of promise of faith of the Spirit Gal. 4.29 Works were the condition of the Old Covenant and not Fruit Faith is the fruit of the New Covenant and not the condition 5 What is properly conditional in the constitution is certainly uncertain in the event all the good covenanted for hangs upon the condition as that which may bee injoyed or lost The Old Covenant was so according to the tenour whereof Ishmael the childe thereof is cast out But the New Covenant is not so not a Covenant which way bee broken Heb. 7 22.-9.15 16 17. being of the nature of a Testament Luke 22.20 1 Cor. 11.25 therefore not a Covenant properly conditional or having faith for a condition as Works were in the Old Covenant I shall adde no more under this head lest I bee reproved for furnishing so large a Porch to so little an house The New Covenant is a Covenant of Grace distinguished from the Old in the fulnesse thereof The Old Covenant had but the shadow of good things but the shadow of Election Vocation Justification c. The High Priest was but a shadow So the Temple the Sacrifice the Peace Heb 10.1 2. None fully purged or fully pardoned or furnished with a full answer to every charge and challenge of the Law Heb. 9.9 But the New Covenant hath the substance being full of Christ it is full of grace and truth For by one offering hee hath perfected for ever them that are sanctified Heb. 10.14 Under this Covenant no more conscience of sin Heb. 10.2 not that a man is past sinning or past feeling but because hee is past charging Rom. 8.33 34. No more conscience of sin as transgression of the Law which is a Law of sin and death Rom. 8.2 No more conscience of sin as a debt to that Law and so needing new Sacrifice but as Christ made satisfaction once and at once Rom. 6.10 Heb. 7.27 1 Pet. 3.18 so hee is made righteousnesse The Old Covenant was a weak Covenant not in commanding or condemning power it is able to damn a whole world for disobedience but in helping a poor miserable undone creature Rom. 8.3 What can the Sun do for a blinde man a Physitian may help nature but cannot give it the Old Covenant is like unto those Physitians upon whom the woman that had the Bloody-issue waited twelve years and spent all her substance being never the better but the worse The New Covenant is like unto Christ if wee touch but the hemm of that Garment there is healing which doth not onely declare a Law for the heart but also write it upon the heart not impose a duty onely but dispose unto obedience administring not onely the letter but the Spirit 2 Cor. 3.6 The Old Covenant is like unto Moses the Minister thereof who could not lead the people into Canaan The New is like unto Joshua a Type of our Jesus under whom the Tribes received their Inheritance Compare the times of Moses and Joshua and you will finde a fulnesse of grace in Joshuahs time Compare the times of the Old and New Covenant you will finde a fulnesse of grace in the New Covenant time exceeding fulnesse comparative with the former time 1 Moses his Spies brought up an ill report upon the good Land Numb 13.32 but Joshuahs returned with glad tidings Jos 2.23 Vnder Moses the Land is seen as a Land to bee obtained by warlike performances and the enemies being mighty they are discouraged Under Joshua the Land is seen as a Land of Promise to be given unto them in faithfulnesse Reformations under the Old Covenant commonly miscarry men are discouraged and run from Moses backe again into Egypt when corruption and temptation shew themselves men say as the Prophets servant Alas what shall wee do Under the New Covenant mans eye being open unto the Lord they can say with the Prophet There are more for us than bee against us and with the Apostle Wee can do all things Jesus Christ strengthning of us 2 Moses led the people toward the Land within sight of it and left them Joshua led them into Canaan Under the Old Covenant men may bee toward the Kingdome and nigh unto it but under the New they enter it and possesse it Agag may bee taken prisoner and bound under the one but hee is hewn in sunder and destroyed under the other 3 Under Moses Circumcision was neglected during the time that Israel was in the Wildernesse Under Joshua it was renewed Jos 5.5 9. So under the Old Covenant men are driven from iniquity by fear of punishment or dragged on in a way of duty by hope of reward the heart not yet set against that nor for this Vnder the New Covenant the heart is circumcised to love the Lord and thereby sweetly drawn after him 4 No Jubilee was kept by Moses nor by the people in his time but