So come to a Gospel-soul who hath this Son-like disposition wrought within him and ask him Why doe you pray so often and read the Word and spend so much time in running to Sermons and are so exact in your walking and conversing with men Why saith a Gospel-soul all this is my Fathers work and I love my Father Love is the great Gospel-motive as Fear the great Legal 4 The manifestation or discovery of the love of God to the soul As the Son-like disposition which is natural moves a Saint to obedience and holy walking so the manifestation or discovery of the great love of God without towards him whilst hee was a miserable sinner and rebel against God is very efficacious in a poor Soul that sees and beholds the same to bring him to obedience and holiness of life and conversation for hereby his love is set on work love is the begetter of love the love of God to us the begetter of our love to him We love him because he loved us first A poor sinner that was yesterday the last week or month in his sins hanging over Hell in the fetters of the Devil God comes to him and by the word of his grace layes hold of him snatcheth him out of his sins out of the Devils fetters and sets him out of the reach of Condemnation and then saith God now O Sinner behold and see what a miserable condition the last week or month thou wast in and what a blessed condition through my love towards thee thou now art in the Soul seeing this stands amazed and saith the Soul Lord seeing thy love towards mee hath been and is so great behold here I am now will I be thy Servant for ever whereas I have all my daies hitherto been at the command of the Devil and mine owne Lusts now Lord behold I am at thy command command me what thou wilt This Paul speaks of 2 Cor. 5.14 For the love of Christ constraineth us as if he should say Would you know the reason why we which are Beleevers do not live to our selves serve the World our Lusts and Pleasures as you see others doe O there is all the reason in the world for it for when wee were Rebels Traytors Enemies to God dead in sins God then out of his infinite love gave his Son and Christ out of his infinite love dyed for us and the thoughts of this so great and unspeakable love doth so constraine us that we cannot but judge it the most equal and meet thing in the world that henceforth we should not live unto our selves but solely and alone to him that dyed for us 5 The certainty of the blessedness of a Saints eternal condition This is a very prevailing motive to know and beleeve that our eternal condition already taken care for by our Father and made so sure and out of doubt that neither Heaven nor Earth Men or Angels can ever deprive us of the blessednesse thereof When a poor Soul called to a duty comes to see that now the question is not about his Salvation whether God will save him or not for that is determined already God having chosen him and called him to be an Heir thereof and given him the seal or earnest thereof in his owne heart but only about his dutifulnesse whether he shall be a loving dutiful Childe and please his Father or an undutiful and grieve him O then saith the Soul doth the question indeed lye here Is there no question at all about my Salvation but hath God and my Father so provided for that that that is out of doubt Is this the question whether I shal be a dutiful Child or no and O shal I not be one Should I not be a Wretch indeed and worse than a Beast if for all this unspeakable love I should returne nothing but unkindness to my Father Hath God taken care that I shall not be punished in Hell and shall not I take care that he be not grieved in my heart Hath he taken care about my eternal good and shall not I about his glory I dare say were wee much in actual contemplation of this and our thoughts did but roule hereupon that wee stand reconciled to God in Christ Heaven is ours c. did we but when ever wee are called to any duty or tempted to sin take a little time before wee close with either to recollect our selves of the love of God in this thing and to get our faith a little upon the wing and our hearts warmed herewith we should never demeane our selves so basely and unworthily towards God and in the things of God as oft we doe our hearts would never bee so lively to sin and dead to duty as they are I am perswaded that put the case a poor Soul were much over-mastered with the prevalency of some Lust or Corruption if when he felt it stirre hee could look the same in the face and in faith say to it O my Corruption though I should now yeeld to thee yet this is certaine I shall never perish for the business of my Salvation is not now to bee cared for but that is past and over done and cannot bee reversed I say I am perswaded that this very saying this by faith would give a more deadly blow to sin than all the terrours of Conscience and the Law the fears of Hell and Damnation Legal promises Vowes and Covenants either will or can doe and this were hee able at such time in faith to say it hee should know and feele by experience So put the case a Beleever were under some violent Temptation could hee look Satan in the face and say thou wretched Devil thou wouldest tempt me to this and the other evil to grieve God but what a foole art thou for should I yeeld unto thee thy end would never be accomplished for thou shalt never have me I shall never perish the saying this in faith would more silence the tempter and suppresse temptations than can be done in any other way This therefore is a strong motive to Gospel-Holiness and such a one that I dare boldly say that the Soul that hath found his love and obedience at any time flowing from hence i. e. hath had a firme perswasion in his Spirit that Heaven was his and from this perswasion hath been stirred up to doe the will of God and hath gone about the same with more cheerfulnesse and delight than at another time may conclude that his obedience is a fruit of the Gospel and walking after the Gospel for how can it be legal seeing 1 Here is no working from slavish fear for what servile feare can there bee when I know before-hand that my condition is sure it doth not hang upon my working when I know before-hand that I am delivered from wrath and because I am delivered from wrath therefore I doe obey yet put the case I should not obey though being delivered from wrath I shall obey yet cannot my disobedience
Elijah's Mantle OR THE REMAINES Of that late worthy and faithful Servant of Jesus Christ Mr. JOHN TILLINGHAST Viz. I. The Conformity of a Saint to the Will of God On Act. 21.14 II. The will of God and Christ concerning Sinners On Gal. 1.4 III. No Condemnation to them that are in Christ Jesus On Rom. 8.1 IV. Christs Love to his owne On Joh. 13.1 V. True Gospel Humiliation On Zach. 12.10 VI. The most effectual means to kill and subdue sin On 1 Joh. 2.2 VII The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh. 2.2 VIII The only way for Saints to be delivered from the errors and evils of the times On I Tim. 6.11 IX Of the Old Covenant from Gal. 4.30 being so farre as the Author had proceeded in a Treatise of the two Covenants before his death Published by his owne Notes Rev. 14.13 And I heard a voyce from Heaven saying unto me write blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them London printed for Livewell Chapman and are to be sold at the Crown in Popes-head Alley 1658. To the Reader THis dear Servant of Christ the Author of these Sermons who whilst in the Body lived much in and of the love of our Lord Jesus and is now swallowed up of that love which passeth knowledge who yet doth and I am perswaded will live in the love of many precious * In London Lewes Nudigate Frasingfield Yarmouth Walpoole Walsham Truâ—ch c. Saints among whom hee conversed here on earth made it his great designe the love of Christ constraining him both by preaching and walking to promote faith towards Christ and love to all Saints Hee lived much by faith and was often in coming to the Father by the Son as a poor Sinner as he usually expressed it And here I cannot but take the opportunity to say that which I apprehend the Word of Christ and also our experience doe witness 1 That the Act of Faith whereby wee are looking to Jesus coming to him and rowling upon him as the only way to the Father it is indeed the great Act it is that which doth honour God and that which Christ doth honour as a great faith After that poor woman of Canaan Mat. 15. had endured many repulses and yet making after Christ and hanging upon him he saith O woman great is thy faith this was clearly a faith of dependance 2 We are extreamly averse to this duty There is a great desire of evidence c. but when we should look to and stay on the Promise or rather on God in it O what a difficult work is it Indeed by thus beleeving Romans 16.26 Heb. 11.2 we yeeld unto God the obedience hee requires without which wee cannot please him and it is that for which the Gospel is sent among us and hereby wee doe indeed act Self-denial Is it not a great part of Self-denial for the Soul which doth naturally set up his owne righteousnesse and would not be beholding to God for his to renounce his right that is so dear to him Phil. 3.8 9. Hereby also the Soul denies his Carnal reason as Abraham Rom. 4. hee sacrificed his Carnal reason before he could enjoy or Sacrifice his Isaac It is no wonder that our hearts are so hardly brought up to such actings there is not only an inabillity to them but enmity against them as Christ hath told us Yee will not come to me Joh. 5.40 3 We have no assurance and evidence but in and by these acts of reliance it is possible wee may have a true faith and great faith of reliance without evidence but our assurance comes in this way as we have not the reflection of the Sun upon the wall except the beames of the Sun flow forth 4 Our Lord Jesus being the Author and Finisher and also actor of our faith Heb. 12.2 Joh. 15.5 Phil. 2.13 without whom wee can doe nothing hee that worketh to will as well as to doe in his people and that freely we cannot act this faith but as we are acted by him let us therefore expect all our fruites from him And because faith worketh by love and the more the love of God is shed abroad in our hearts the more faith c. also the more faith the more love to God let us look much into the Gospel which gives us so great discovery of that love 1 Behold there with admiration God from Eternity freely purposing the Salvation of the Elect in Jesus Christ hee hath saved us c. not according to our works but according to his purpose and grace which was given in Christ Jesus before the world began 2 Tim. 1.9 2 After we had all fallen from God in that fearful Apostacy of our first Parents under the Wrath and Curse of God Rom. 5.18 Ephes 3.2 behold God sending forth his dear Son made of a Woman c. for the redemption of poor sinners from this woful state and thereby not only delivering his people from the depth of misery but restoring them to the height of happinesse for by the death of our Lord Jesus is a way made to bring us unto God 1 Pet. 3.18 by it we come to him Heb. 7.25 all those that come to God come by him wee come even to the Father Joh. 14.6 No man cometh to the Father but by me here is the true center of our immortal souls Thus our dear Lord doth bring us to soul-rest Mat. 11.28 29. O what manner of love is this 3 Behold here the will of the Father and the Son both concurring in this matter Gal. 1.4 which the heart of this Author was much taken up with 4 Here is a discovery of Christ as an overcommer actually Rev. 3.21 It is observeable that the very first promise of Jesus Christ Gen. 3.15 declares him a Conqueror and all the Saints for many Ages lived upon and were comforted in Christ as hee who was to overcome and though this perhaps in the weakness of their faith the tempter might trouble them withall but what if their expected Messiah should not come or what if he should not overcome their enemies what would become of them then Now there is no roome for this temptation he hath abolished death 2 Tim. 1.10 I have overcome the world Joh. 6.33 and therefore saith the Lord Be you of good cheer it is for you and be yee comforted by it there is vertue and strength in it for you whereby you shall bee more than conquerours And hereby may the Saints come up to that difficult Piece of Self-denial to submit to the will of God who will have some remainders of corruption yet in his people as in these Sermons is mentioned where the Author doth caution us not so to submit to as not to strive against corruptions to mourn over them and watch
blowes up the designe of Satan Peters heart yea and his sin too for mark how bold afterwards is Peter above all and how fearful of being confident 2 Consider That as all things work together for good to Saints so there is gaine comes to them in the end and that by their corruptions I might here name all those I mentioned about temptation but that I forbear to multiply There is this gaine 1 It keeps the soul humble 2 Makes it look to strength without Put case my condition is clouded and thereby my whole life made discomfortable to me how shall I submit to the Will of God in that Ans 1. Consider thy case in this is not worse than hath been the case of Gods owne Children as Asaph Heman yea of Christ himself 2 Consider It may be thou didst abuse comforts when thou hadst them either 1 By Idolizing them or 2 VVaxing wanton under them as the Prodigall Son 3 Consider it may be thy clouding may but be a preparative to greater refreshings Joh. 17.19 20 21 22. And for their sakes I sanctifie my self that they also might be sanctified through the Truth neither pray I for these alone but for them also which shall beleeve on me through their word that they all may be one as thou Father art in me and I in thee that they also may bee one in us that the world may beleeve that thou hast sent me and the glory which thou gavest me I have given them that they may be one even as we are one 4 Consider That God doth thee no wrong though he cloud thy condition all thy dayes here whilst he gives thee Heaven hereafter 5 Consider That so long as thy soul in this condition is kept up from sinking it argues a secret supporting presence to be with thee though a sensible comforting presence is absent submit to Gods Will to want one whilst hee gives the other 6 Consider That it is a thing better that my condition should sometimes be dark than that it should always be clear 1 Because by a mans being sometimes dark he knowes how to prize light more A man that hath laine in a dark Dungeon knowes better how to prize the liberty of the Sunshine than another 2 Uncertainty of a mans condition puts a man upon search of his heart more then it may bee else he would hereby discoveries are made of corruptions which it may be else he had not found out Hereby he findes out it may bee the way by which he was led into this darkness which is a thing of great use to others and a mans self as a man that hath once sayled a dangerous Sea and found out the Shelves and Rocks this knowledge attained is of great use to himself and others 3 By being sometimes in the dark thou knowest how experimentally to have a sympathy with others in that condition Hebrews 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities A man that hath been in misery knows how to pity another in it 4 By being sometimes in the dark thou art taught this lesson That discoveries of Cods face and presence are all of grace it is not in thine owne power to attain or maintaine them Psal 30.6 7. And in my prosperity I said I shall never be moved Lord by thy favour thou hast made my mountaine to stand strong thou didst hide thy face and I was troubled 5 By being sometimes in the dark God lets thee see something of the difference here betwixt Heaven and Hell and thereby thou comest to see the greatness of grace in delivering thee from the one and keeping thee to the other 6 By being sometimes in the dark many graces are tried which could never be tried wert thou alwaies in the light as 1. Faith 2. Patience 3. Contentedness 4. Love 5. Self-denial c. THE Will of GOD and CHRIST Concerning Sinners IN ONE SERMON ON Gal. 1.4 Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father TWo great things are handled in this Epistle as the principal parts thereof Justification and Sanctification Both these the Apostle compriseth in this verse Who gave himself for our sins here 's Justification That he might deliver us from this present evill world i.e. from all the evill and corruption which reignes in this present world and the children thereof and purifie us to himselfe a peculiar people zealous of goods works here 's our Sanctification Both which as they are willed and effected by Jesus Christ so also are they agreeable to the will of the Father He gave himself for our sins that hee might deliver us from this present evill world this was agreeable to the will of the Father according to the will of God and our Father In the words wee have 1 The close or harmony of the will of God and Christ in one and the same thing What Christ wills and effects that is the will of the Father 2 Two results or determinations of their wills thus closing 1 That sinners should have their sins done away and be saved The will of Christ who gave himselfe i. e. to bring this about he gave himself up to dye And this is likewise the will of the Father According to the will of God 2 That sinners should bee delivered from this present evil world and bee sanctified This is the will of Christ hee gave himself that hee might bring this about it was one special thing hee aimed at in giving himself for our sinnes and also the Fathers according to the will of God and our Father For the last clause According to the will of God hath reference to all the former both Christs giving himself for our sins and delivering us from the present evill world Doct. The great Lesson that lies before us in these words is That the Salvation and Sanctification of poor sinners is the will of God the Father and the Lord Jesus Christ Quest If you ask mee What will of God do you now speak of when you say thus The secret will or the revealed Ans I answer I speak of both it is both the secret will of God that sinners should be saved and the revealed also Yea the Apostle in those words According to the will of God intends both as is clear in that hee speaks of that will by which the Lord Christ was designed to dye that hee might justifie and sanctifie his people Now this was the secret will and revealed will both for in either Christ was and is designed to this work And indeed although wee make a distinction between these yet are they not two but one will whereof that which wee call the secret will is properly the act and that which wee call the revealed will the publication or declaration thereof Now as the enacting of a Law and publishing of
his hand if we look into Scripture it tells us three things concerning it 1 It came with bare commands It had commands Do this and live and these commands were bare commands commands without any life or power and therefore it is called a voyce of words Heb. 12. 2 It came with fearful threatnings and terrible denunciations of wrath to the disobedient to scare men from sin Gal. 3.10 Cursed is every one that continueth not in all things which are written in the Booke of the Law to do them 3 It came with alluring promises of life and salvation to the obedient Rom. 5. For Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Thus the Law came as it came in the hand of Moses and was the Rule of a Covenant of works but now as it comes in the hands of Christ and is our Gospel Rule I mean the Rule of Saints under the Gospel for to other men the Law still remains in force as it was given by Moses to it comes without either of these 1 It doth not come with bare commands as Moses his Law did it hath commands and more spiritual than the Law had in the hands of Moses but these are not bare commands commands without any life or power no but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ there is an exceeding aptness of power inabling the soul to do what it commands so that a poor soul receiving the Law from the hands of Christ is not left lame and dead unable to follow the voyce of the Law but it findes life and power coming in with the command It bids the soul pray and gives the Spirit to inable to cry Abba Father it bids it avoid evill and do good and inables it to do the one and the other Thus the soul is not left liveless and strengthless it doth not go about wishing and woulding O that I could obey O that I could keep the Law O that I could leave sin bee more holy c. and finde no strength to any of these no but it findes inward life and strength so that it no sooner hears the voyce of the Law but it findes some power to yeeld obedience to that voyce Thus I say though Christs Law as well as Moses's hath commands yet these are not bare commands a voyce of words but commands with power the word and the power going together 2 It doth not come with terrible threatnings and denunciations of wrath it doth not say Man Woman do this or thou art damned avoid that or thou art damned it hath no such language But the Law as it is in the hands of Christ it saith thus O thou beleeving soul here is work for thee I come to bid thee work thou must pray read and meditate of the word of God love God with all thy heart love thy neighbour as thy selfe do good to all as thou hast opportunity avoid all sin c. but I do not tell thee that put case thou failest either in neglecting any thing I command thee or doing any thing I forbid thee that thou shalt be damned I tell thee not so but know the contrary that though through weaknes and infirmity thou shouldest fail in the one or the other yet thou shalt never be damned damnation is gone Christ hath delivered thee from that thou shalt never bee damned But yet I say unto thee do as I bid thee because thy Father takes pleasure to see his childe which thou art dutiful and obedient and it will grieve him shouldest thou do otherwise yet however though thou failest which yet take heed of because of grieving thy Father yet know this thou shalt never bee damned my curse shall never light upon thee for it hath been already upon the head of Christ thy Surety who hath born it All therefore I have to say to thee is to shew thee what thou shouldest do and how thou shouldest walk but I have no curse for thee I cannot curse thee though I would 3 It doth not come with alluring promises of life and salvation to the obedient The Law in the hand of Christ it doth not come with a voyce Do this and live It doth not say Soul if thou wilt obey mee thou shalt have heaven But saith the Law thou poor sinner who hast closed with Christ know for certain Heaven is thine already salvation is sure to thee thou hadst the grant of this and it was made sure to thee by an unchangeable deed of gift from thy Father upon thy beleeving day and therefore should I promise thee this in case thou wouldest hearken to my voice I should promise thee nothing at all because I should promise thee no more than what thou hast already and none can ever deprive thee of for all this is thine yea as I cannot promise thee this in case thou shouldest obey mee so needest thou not fear losing of this if through thine own weakness or the prevalency of thy corruption thou shouldest fall and disobey mee But this is that I am thee Messenger of there is another viz. the Gospel which hath been before mee and assured thee heaven is thine but that I am the Messenger of is onely to tell thee how it becomes thee being a childe of God and an heir of heaven to walke and how thou shouldest express thy thankfulness to thy Father for his unspeakable love which thou shalt abundantly do if thou wilt endeavour in all things to observe mee and therefore poor soul bee thou now an obedient childe do thy Fathers will because hee hath proclaimed to thee in the word of his grace that hee hath given heaven to thee O therefore serve him and behold here I shew unto thee and point out the way in which hee would have thee do it Thus the Law as it comes in the hands of Christ it hath not bare commands nor threatnings nor curse no promises of life and salvation in it but it comes without any of these 3 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking 1 To walke in the way of the New Covenant is Gospel-walking for the Gospel and New Covenant are the same But to yeeld obedience to the Law as it is in the hands of Christ is to walke in the way of the New Covenant for the Law as it is in the hands of Christ is a part of the New Covenant the thing that the Law as such requires of beleevers being there promised and given to them therefore it is a part of the New Covenant 2 To serve God without fear and from love is Gospel-walking Luke 1.74 75. 2 Tim. 1.7 2 Cor. 5.14 But to yeeld obedience to the Law it is in the hands of Christ is such for what is there in the Law to cause fear if wee look upon it in the
failings in one thing or other It is a divine maxime there is no man that doth good and sinneth not All have sinned and come short of the glory of God Jew and Gentile saith the Apostle are all under sin Quest But why doth God suffer sinne to bee in his people Answ God hath many gracious ends in it as 1 To keep them humble Paul had a thorne in the flesh that hee might not bee exalted above measure Spiritual pride is one of the Saints greatest enemies God therefore suffers sin to bee in his that so they might bee kept low that they might alwayes see something in them as a ground or matter of humiliation something that they might bee continually reflecting upon to keep them low 2 To teach them to live by faith Should there bee no sin in us there would not bee that need of faith and of living by faith that by reason hereof there is The more a Christian falls the more hee is taught to live by faith When I see righteousness in my self I am prone to rest too much upon and to live upon that but when I can see no righteousness at all but do instead thereof see daily and hourly a great deal of unrighteousness I am led hereby to live out of my selfe upon anothers righteousnesse and hereby faith is kept in daily exercise 3 To prevent security The more enemies a man hath about him and near him the more watchful hee is thereby made Now God suffers these enemies to abide in his children that they may hereby bee continually awakened by the hourly alarms of these enemies and thereby kept from security 4 To exalt his own grace towards them The more sin is in those that are saved the more grace appears in their salvation 1 Tim. 1.13 14. Who was before a blasphemer and a persecuter and injurious but I obtained mercy because I did it ignorantly in unbeleef And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus 5 To shew forth more of his power in them 1 In strengthening them against sin 2 In upholding them under their falls 3 In mortifying sin in them 6 To make them the more compassionate of their fellow-brethren under the like infirmities Gal. 6.1 Brethren if any man bee overtaken in a fault yee which are spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also bee tempted Heb. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that hee himself also is compassed with infirmity 7 To make them more to long to bee dissolved 8 To permit wicked men hereby to bee stumbled and offended at the wayes of God Use Then bee not discouraged at the sight and feeling of sin in thee but seek God that hee would work and wait upon him for the accomplishing of these and such like gracious ends in thee thereby Thus much in a word of the first thing in the Text viz. the SUPPOSITION If any man sin I come now to the second viz. The REMEDY prescribed or what that is which may support and comfort Saints notwithstanding this sin that dwells in them and that is the Advocateship of Jesus Christ Wee have an Advocate Doct. The Advocateship of Jesus Christ now hee is in heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities In the opening of this I shall shew 1 What this office of an Advocate is 2 What manner of Advocate Christ is 3 Whose cause hee pleads 4 What hee pleads for 5 The manner of his pleading 6 The prevalency of it 7 Why Christ is a Saints Advocate 8 How this makes for our comfort and support 9 What wee may learn hence as matter of our duty 1 What is this office of an Advocate Answ The word Advocate is in Scripture no where used but in this place therefore to finde out what it is wee must look to the first rise of it Now it is a borrowed speech taken from the Civil Law in which those are called Advocates which wee in the Common Law call Councellors Now in Law the office of an Advocate is this to plead in a way of Justice and from principles of equity and justice anothers cause who is not so well able to plead it himself Christs office then as an Advocate is this to plead the causes of poor sinners who cannot themselves plead them and that in a way of Justice Here is the great difference betwixt Christs pleading and ours Whensoever wee plead wee plead but as petitioners but when Christ pleads hee pleads as an Advocate A petitioner hee brings his cause to the foot of mercy and leaves it there hee dares not appeal to Justice lest hee bee cast but now an Advocate hee pleads in a way of justice hee brings his cause to the bar of Justice and is willing it should bee tryed by Justice and stand or fall there When wee come with our causes to God wee must as petitioners throw them down at the foot of mercy and stand to the verdict of mercy but when Christ takes up our causes hee goes boldly to the bar of Justice and pleads them there hee makes appeals to Justice and saith Do but speak O Justice whether it bee not a fit and requisite thing that this poor sinner should have the cause go of his side I have dyed satisfied for him purchased this is it not a just and equal thing that it should go well with the poor sinner and his cause I will be tried even by thee O Justice 2 What manner of Advocate is Christ Answ 1. Hee is an Advocate in the superior Court An Advocate in the superior Court is better than in the inferior because there may bee an appeal from the inferior and a sentence there passed is not determinative because it may bee reversed above but now the Laws and Decrees of the superior Court they are binding and determinative there can bee no appeale thence but whatsoever is ratified there carries the authority and force of a Law with it Now Christ is an Advocate in the superior Court hee is an Advocate with the Father as in the Text and so Heb. 9.24 it is said that Christ is not entered into the holy places made with hands but heaven it selfe the High Priests under the Law when they were to plead which was a part of their office they entred into the holy places made with hands they pleaded here below But now Christ our High Priest and Advocate hee is gotten into heaven it self and there hee pleads in Gods presence at the highest bar hee pleads So Heb. 4.14 Wee have a great High Priest which is passed into the Heavens Heaven now is the place where Jesus Christ is Priesting of it and where Christ is pleading with the Father for us And hence it comes to pass that whensoever Jesus Christ gets any sentence to bee
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
417 2 That Justification peace of Conscience here Salvation hereafter is not attainable by the Old Covenant ibid. 3 That whatsoever work may be in a man or upon him by vertue of the Old Covenant and the power that it hath over Conscience is not a work of grace p. 418 419 Qu. What kind of Covenant is this Old Covenant answered That it is a Conditional Covenant p. 420 The two great gifts of the Old Covenant p. 421 The Blessings of the Old Covenant 1 Outward and Temporal 1 Blessings more common in Seven particulars p. 422 to 429 2 Blessings more special and peculiar 1 More generally how the Father Son and Spirit are the gift of the Old Covenant p. 430. to 433 2 More particularly there is a resemblance in the Old Covenant of 1. Election 2. Vocation 3. Reconciliation and remission of sins 4. Adoption 5. Vnion 6. Communion 7. Sanctification 8. Glorification 9. Special and peculiar Ordinances 10. Special Gifts and Graces c. p. 434. to 447 The condition required for attaining and keeping of these outward blessings p. 448. to 450 2 Blessings spiritual and eternal this proved by several particulars p. 451. to 455 Obj. This makes the Law or Old Covenant to be against the Promises which the Apostle expresly dis-ownes Gal. 3.21 yea makes it to disanul the Promise which he tells us the Old Covenant cannot do ver 17 answered p. 456 457 Q. But what was the condition required for the giving forth the spiritual and eternal blessings of the Old Covenant answered p. 458. to 461 Obj. But why did God establish the Old Covenant for life and yet hold forth this life upon such termes as that the Covenant ordained to life could give life to none answered p. 462 463. The conformity of a Saint to the VVill of God Acts 21.14 The Will of the Lord be done THese words are the issue or conclusion of a very great Combate betwixt Grace and Affection and they hold forth unto us a glorious Conquest obtained by Grace over affection The Saints and Brethren at Cesarea who after much wrestling utter these words were at present under a sore Trial by reason of Pauls intended journey to Jerusalem the Holy Ghost in all places testifying that there bonds and afflictions did abide him Affections hereupon in them tug hard to pull him backward the Spirit of God in Paul bears witness to his way and call and thereby presseth him forward at last when they perceive by the stedfastness of his resolution that the thing was indeed of God they straightway throw up the Bucklers surrender their beloved Paul and their affections and wills also with him to the sole disposall of Gods will The will of the Lord be done Here is the close of the Battle Affection is subdued and Will with it Grace comes off the ground an absolute Conquerour This sweet and imitable practice of theirs learneth us this lesson That it is a great and special duty lying upon Saints even in the most hard and difficult Cases to have their wills bowed and submitted to the Will of God This of theirs was a hard Case to part with Paul their Spiritual Father who was dearer to them than their lives yea to part with him upon such terms as not for ought they knew to see his face any more yet if it be the Will of God they will not withstand it but Will and Affection shall freely give him up The Will of the Lord be done In prosecution of this necessary and useful Subject I shall observe this method 1 Give the Definition or Description rather of the thing it self What this submission to the Will of God is 2 The Division of it 3 The Great Obligation that lyes upon the Creature to submit to this Will 4 Wherein the Excellency of this blessed duty and Grace consists 5 How great an Evil the contrary is 6 How in the general only our wills may be brought to submit to the Will of God 7 Cases of Conscience as touching submission of our wills to God I. The DEFINITION of it THis Divine submission to the Will of God it is Ablessed frame of Soul wrought within us by the holy Spirit whereby the will of the Creature is brought freely quietly and with a holy delight to lay it self down at the feet of God to be disposed of in all things according to his Will not its â—â—â—ne 1 I call it a Frame to note 1 The setledness of the Act it is not a hasty sudden motion or resolution I will submit to Gods Will which sometimes ariseth from a present flash of conviction or affection and dies again with that but a setled habitual Principle causing a Soul whether sense or affection ebbe or flow to be upon a level in this respect of having its Will conformed to Gods 2 The way by which we come by it and maintain it which is not so much by using force or violence as by an orderly gentle motion for violence breaks a frame and puts that thing out of frame which was in frame before In framing of a building the way is not by violence to throw things together that produceth confusion and a heap but no building but by an orderly and gentle motion directing each thing to its proper place a building is produced So this submission to the Will of God is not attained or kept by an offering violence to the Will plucking and haling it downe forcible against the stream it shall submit will it nill it but by an orderly gentle motion bringing the Will about turning the stream and current another way making it hereby willing to submit 3 The easiness of the work although in it self most hard when once this Principle is thorowly implanted in the Soul for it being a frame motion is more easie An orderly frame conduceth much to make any motion easie take a thing out of frame as a Clock Watch c. it moves hardly and with difficulty but when in frame the motion is pleasant and easie So this submission to the Will of God being a frame of Soul the work as to all particular acts when once this is attained goes on more easily Abrahams Soul being framed to it it was easie work for Abraham to submit to Gods will God no sooner saith Abraham leave thy Country but he doth it Abraham put the yoke of Circumcision upon thy owne neck and thy Families and Posterities but he doth it Abraham cast one Son out of doors offer up thy other but he doth it The like was in Paul Phil. 4.11 12 13. 4 The confluence of Grace that must be to work this There must be more than one thing to make a frame a Clock is framed of many wheels a Building of sundry materials so this act is the result of the acting of many Graces Of Knowledge that Gods Will is good yea best for us Of Faith to beleeve this Of Love making us loath to go cross to God and of
but thou shouldest submit to Gods will and take it well though thy portion bee lesse than anothers 5 Consider That thou mayest have fewer smiles than another and yet no lesse of thy Fathers love than he hath The young childe hath alwayes most smiles but the eldest as much of the Fathers love as it Put case I am continually sorely oppressed by Satan and buffeted through manifold temptations how shall I submit to the will of God in that condition Ans 1. Consider Thy condition is not worse than the condition of other Saints hath been yea than Christs himself was 2 Consider God hath the disposing of Satans rage and his design in it 3 Consider That temptations in themselves are gainful things Hence 1. Wee are not to pray against temptation absolutely because great good may bee in it 2 Wee are commanded to count it all joy when wee fall into divers temptations 3 A blessing is pronounced to the soul under temptation Quest But wherein is this gain of temptation Ans 1. Temptation makes discovery of that corruption that is in the heart which perhaps before we saw not Peter was confident and saw not that he was weak till upon a temptation he fell 2 Temptations are preventions oftentimes to other sins Pauls pride was prevented by his buffeting 3 Temptations make the soul more frequent in running to God many a Prayer is put up of him which had been omitted had not a temptation driven them Pauls temptation makes him pray thrice often 4 Temptations make us keep closer to Christ our refuge when a man knowes an enemy lies abroad he will keep close to his Fort or Hold another that feares no enemy wil wander 5 Temptations give a soul skill make him a wise experimental Christian often engagements makes a skilful subtil Souldier Temptations skill a man in the stratagems and method of Satan when a man knowes his enemies stratagems he can prevent him and in the methods and deceits of his owne heart whilst it juggles with Satan knowledge by temptation is learning dear bought that a man will keep 6 Temptations make a soul vigilant and watchful when men know an enemy is near they set Guards keep Centinels 1 Pet. 5.8 Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour If a man knew a Lion was in the Field he would not as a drunken man lye sleeping there 7 Temptations shew us where and in what thing we are weakest 8 Temptations fit us to be a relief to others old Souldiers skilled in feats of VVarre are fit to be Leaders and Commanders God lets some be tempted to fit them to releive others 2 Cor. 1.3 4. Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 9 Temptations rub off the rust of our Graces by keeping them in continual action lay a thing by it rusts and we use it not temptation puts us upon necessity of using our Graces when else perhaps we should lay them by this keeps them from rust Temptations drive us to act faith forceth us to repent causeth us to be low humble sets our love to God on work when we see his pardoning grace 10 Temptations make us live upon glory in grace without strength without 2 Cor 12.9 And he said unto me my grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me 11 Temptations make the groanings of the soul after Heaven greater the thoughts of Heaven the sweeter We groan saith the Apostle 2 Cor. 5. begin being burdened burdening causeth groaning 12 Temptations prepare for consolation Christ after temptation hath Angels ministring unto him but note 1 That we must not expect the consolation upon the end of every particular temptation Christ had three great temptations and in these three temptations of all sorts were wrapped up and he passeth thorow them all before his consolation comes 2 Nor must we expect the consolation suddenly within a little while Christ is tempted forty dayes and nothing else but tempted hath no abatement all that time before his consolation comes Now consider the great gaine of Temptation and this will help thee to submit to the will of God in case he suffers thee to lye under them But put case my condition bee not only oppressions by temptation but temptation and corruption together corruption creeps in with the temptation and prevails what shall I doe how shall I submit in this case Ans Before I give in my answer take these Cautions 1 That the actings of Corruption being a thing contrary to Gods will I am not to understand submission to Gods Will in case of corruption thus as 1 That I should give place to corruption 2 Be contented with the breaking of it forth 3 Forbear praying against it or 4 Not be humbled for it or 5 Not watch against it 6 Lessen it if overcome thereby But I am to understand it thus viz. That sith corruption could not act were it not the will of God to suffer it therefore all the aforesaid things being done by me constantly and corruption notwithstanding prevailing I am then after this manner in such a case to submit to Gods VVill. viz. Lay my self before God and say O Lord if it were not thy will to suffer it this corruption could not prevaile against me it doth prevaile and I know not what to doe but here I lye I have deserved to be scourged with Scorpions and if it be so thou wilt whip me with the sharp rod of my corruptions here I lye though I abhor the thing it self yet as it comes in a way of deserved punishment so Lord here I am if thou wilt beat me with it here I lye Now having shewed the nature of this submission to help us in the thing for this is the bitterest Pill of all other to the gracious heart take these things 1 Consider that God in all the breaking forth of corruptions in his hath a designe that lies deeper than the Devils designe or the designe of thy owne heart The Devils designe in putting forward some corruption is to shake faith the hearts designe to please it self God hath a design lies deeper and when the time of mercy is come and the work ripe for God to put his designe in execution Gods designe which lies as a Mine at the bottome will spring and blow up the corruption and the designe of the Devil and mans heart therein altogether This is clear in the case of Peter in his fall was a great designe of Satan another of his cowardly heart but Christ had a designe lay deeper which afterwards takes place
such strong affections such a flowing of heavenly desires so much brokenness of heart love to the brethren c. But dost thou grow in the root doth thy want of these things cause thee to root thy self more in the free promise so as that now thou dost more and oftner go out to God upon the account of the general promise then it was usual with thee to do when thou hadst and foundest in thee these things then soul beleeve it thou dost grow and though thy growth is not so much to sense as it would bee didst thou grow more in the branches yet is it a better a surer growth That tree stands fastest that grows much in the root 2 Thou complainest thou dost not grow Looke soul upon thy growth in the right season of growing There is a season of growing come to a tree in the Spring or Summer and you shall see it all over green full of sap leaves and fruit but come to that tree in the Winter and you see none of all this but the tree looks as though it were dead and withered Why so the Spring and Summer is the season of growing but the Winter is not the season So c. 3 Take in a pretty distance of time when thou wouldest judge of thy growth My meaning is when thou wouldest pass a judgement upon thy growth of grace whether it bee little or much do not compare thy self to day with what thou wast yesterday or a week agoe but take in some years and then thou wilt see thy growth better In Nature growth is not suddenly discerned no more is it in Grace Take a living childe it grows every day yet is not this growth discerned in a day or a week or a month but it must have a longer time Take a tree it grows daily but come to it to day and again to morrow you see no growth yea it may bee come to it a year or two years after the growth is hardly discernable but come to it now and again seven years hence you will see growth Object But I do not onely finde a want of growth in grace but I clearly finde a declining in grace both in root and branches as I thinks I cannot beleeve nor have confidence as formerly I thought I did neither am I so humble mortified self-denying as once I thinke I was and therefore I fear I have no in-being in Christ Answ Thou findest a declining in grace why then that hast grace how else couldest thou decline in grace Light decreases therefore there is light how could it decrease else by thine owne confession therefore thou hast Grace and if Grace then in-being in Christ 2 Thou findest declinings in grace but art thou not at present in a distemper or hast thou not been in one of late no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him or that hath been lately upon him 3 Thou findest declinings but didst thou never in all thy life time finde declinings in grace before and yet finde also that grace did rise up out of these declinings with advantage As wee see a corn of wheat falls to the ground and dyes but riseth with advantage an ear for a corn So when thy grace hath seemed to bee dead as it were for a while yet hast thou not at last seen it sprouting up with advantage more faith more love humility mortification at the rising of grace after such a declining time than thou sawest in thy self before O yes saith the soul I must confess I have many times thought now I am quite gone my grace is dead and yet after all this I have seen a greater shooting and springing up than ever before in my soul If so then assure thy self poor soul thou hast in-being in Jesus Christ by vertue of which all thy winter-time the seed of grace is maintained alive in thy soul and when the spring-time comes sprouts up with advantage Use 1. Is this so Then this shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation what a blessed priviledge is this freed from condemnation and freed from the wrath of God freed from condemnation and freed from the guilt of all sin from the dreadful curses of the Law from the heavy charges of Satan from the stingings of a tormenting conscience from the slavery of the Devil from all afflictions as legal punishments for sin from the fear of man from the violence of the creatures c. O blessed condition the poorest Grey coat and Lether coat that hath in-being in Christ is in a more blessed and happy condition than the silk gown the plush and scarlet coat that hath not in-being in Christ The one though hee make not such a bravado in the world yet being in Christ heaven salvation and all is his Others though they brave it out for a time and must have elbow room where they go and be come to with conge and cap in the hand yet they are under condemnation from which if God do not by bringing them home to himself release them here they will bee miserable in hell for ever hereafter Vse 2. This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not in-being in Christ 1 Art thou one who livest and walkest in prophane courses Art thou a Drunkard Swearer an unclean person c. assure thy self thou art one cast by this doctrine for thou hast not as yet in-being I mean actual in-being which is that frees from condemnation in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walk in darkness wee lye If such have not fellowship with Christ then no in-being communion flowes from union if it bee a lye to say they have communion much more to say they have in-being or union 2 Art thou one who art an enemy to Christ and his people a persecutor a scoffer c. thou hast not in-being in Christ Christ speaking of such persons Joh. 16.3 saith These things will they do because they have not known the Father nor mee If such do not in a saving way know Christ and the Father then have they not in-being in Christ Scoffer thou proclaimest to all the Town and to all thy neighbours that thou art one who hast not in-being in Christ 3 Art thou a moral man and restest here then hast thou not in-being in Christ The Heathens many of them did excell 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 righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 4 Art thou outwardly Religious and a Professor and dost thou rest here contenting thy selfe with an outward profession and
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
comforting himself in this his reward should bee with God Hereupon God comes off more friendly Is is a light thing that thou shouldest bee my servant to raise up the Tribes of Jacob and to restore the preserved of Israel as to say that is not worth the dying for I value thy sufferings more than so I will give thee for a salvation to the ends of the earth So that Christ struck up a Covenant with the Father in behalf of those hee saves and all that are his own they are his by Covenant 5 They are Christs own by Jointure or Inheritance What a man hath as a Jointure or an Inheritance may bee called his own Beleevers are Christs own in this respect Deut. 32.9 For the Lords portion is his people Jacob is the lot of his inheritance Zach. 2.12 And the Lord shall inherit Judah his portion in the holy land and shall choose Jerusalem again 6 They are Christs own by a resignation of themselves and all they have and a subjection to him When a man hath resigned himself and all hee hath to another and subjected himself to bee wholly ruled and governed by him acknowledging all homage and obedience due to him hee may bee called that other and not his own Thus Beleevers are Christs own beleeving they imbrace him for a King as well as for a Saviour Rev. 15.3 King of Saints 7 They are Christs own by possession Possession the Proverb saith is an eleven points of the Law the meaning is that a man that hath possession will lay a great claim to right especially if a man have possession in a just and a legal way then possession is a double right Christ hath beleevers for his own in this respect for hee dwells in them by his Spirit 1 Cor 6.19 What know yee not that your body is the Iemple of the Holy Ghost which is in you which yee have of God and yee are not your own By faith Eph. 3.17 That Christ may dwell in your hearts by faith 8 They are Christs own by Marriage-union Christ hath linked beleevers to himself in the bond of spiritual marriage hee having betrothed them to himself Hos 2.19 20. And I will betroth thee unto mee for ever yea I will betroth thee unto mee in righteousness in judgement and in loving-kindness and in mercies I will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. So that as when a man and woman are married the husband may say to his wife Thou art my own and the wife to the husband thou art my own each challenging propriety in one another So Christ and beleevers Christ may say of the beleever hee is my own and the beleever of Christ and thou Lord art my own 9 They are Christs own by membership being members of that spiritual invisible body of which Christ is head which is set forth under the Parable of the Vine and branches Joh. 15. and as the head may say of every member this is mine that is a member belonging to that body of which I am head so may Christ say of every beleeving man and woman this man and woman is my own for hee shee is a member of that body to which I am head 3 That Christ hath a love to his own appears 1 From the very nature of propriety which loves that thing I have a propriety in above other A Father loves his childe above anothers Why hee hath a propriety in it it is his own The husband loves his wife shee is his own Propriety is a begetter of affection 2 From that special respect hee hath to them above others 1 Hee hath special pity and compassion towards them in all their sufferings Isa 63.9 In all their affection hee was afflicted and the Angel of his presence saved them in his love and in his pity hee redeemed them and bee bare them and carried them all the dayes of old Heb. 4.15 For wee have not an High Priest which cannot bee touched with the feeling of our infirmities but was in all points tempted like as wee are yet without sinne Chap. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that hee himselfe also is compassed with infirmity 2 Hee hath a special eye over them to see to it that none hurt them Psal 105.12 13 14 15. When they were but a few men in number yea very few and strangers in it When they went from one Nation to another from one Kingdome to another People hee suffered no man to do them wrong yea hee reproved Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm 3 Hee hath a special care of them to see they shall not want 4 That this love of Christ to his own is a choice and an everlasting love 1 It is a choice love for 1 It is Father-like love Psal 103.13 Like as a father pitieth his children so the Lord pitieth them that fear him 2 It is a conjugal love What love more choice than Marriage-love it is to bee loved as a man loves himself Eph. 5.28 So ought men to love their wives as their own bodies Christ hath married beleevers his love to them is Marriage-love 3 It is dying love Such love as makes him dye for the party loved This is the greatest love of all Joh. 15.13 Greater love hath no man than this that a man lay down his life for his friends If greatest love bee dying love then Christ did not dye for all as some will have it for hee doth not love all with the greatest love 2 It is Everlasting love 1 Love arising from an everlasting cause where the cause is everlasting the effect must bee so too What is the cause why Christ loves beleevers Why meerly his good will and leasure hee loves because hee will love This cause being everlasting the effect must bee also everlasting 2 Love supported by everlasting Pillars 1 The Pillar of his Unchangeablenesse Heb. 13.3 Jesus Christ the same yesterday and to day and for ever Mal. 3.6 For I am the Lord I change not 2 The Pillar of his Truth and Faithfulnesse Christ is the true and faithful one It is a part of unfaithfulnesse to love a while and then to cease to love Christ is no such lover 3 The Pillar of his everlasting remembrance Isa 49.15.16 Can a woman forget her sucking-childe that shee should not have compassion on the Son of her womb yea they may forget yet will not I forget thee Behold I have graven thee upon the Palms of my hands thy walls are continually before mee FOR APPLICATION As there are two things mainly held forth in the Text both which I have in the doctrinal part spoken unto 1 That beleevers are Christs own 2 That Christ loves his own with a peculiar and everlasting love So in my Application I shall speak someching to both For the first Is it so that beleevers are Christs own
Then 1 Christ will not see his own want Will a Father see his childe want when it lyes in his power to help him Will a loving husband see his wife want when it lyes in his power to supply her Hee will not shee is his own the childe is the fathers own the wife is the husbands own And think you will Christ see his own want Is his care less than a fathers love less than a husbands Doest thou want inward outward wants go to Christ and say Lord I am thy own and wilt thou not provide this and that for mee 2 Let wicked men take heed how they wrong beleevers Though a father can bear to see another childe wronged yet not his own a husband another woman abused yet not his own wife this provokes him hee cannot bear it but cries out Why do you wrong my childe Why doe you abuse my wife Christ will not bear it to see his own wronged but those that wrong them shall pay dearly for it When God brought Israel out of Egypt Israel was Gods Son Hos 11.1 When Israel was a childe then I loved him and called my Son out of Egypt Amaleck as Israel was in the way falls upon him God gives Amaleck a crushing blow at present and observe it four hundred years after God thinks of this and destroyes Amaleck for it 1 Sam. 15.2 3. Thus saith the Lord of Hosts I remember that which Amaleck did to Israel how hee laid wait for him in the way when he came up from Egypt Now go and smite Amalecke and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep Camel and Asse Yea observe Mat. 25. Christ at the last day will passe sentence for or against men as they have behaved themselves to his 3 Let not Saints injure one another If a Father have many children and the one wrongs the other hee takes it ill Why because all are his own and hee will not see his own wronged by his own so Christ will not take it kindely at the hands of those Saints who wrong and injure their brethren because they are all his own and hee will not see any of his own wronged by any whomsoever David was a man after Gods owne heart yet an injury done to Uriah a godly man cost him dear Aaron and Miriam were both Saints yet but for speaking against Moses in an unbeseeming manner the anger of the Lord was kindled against them and Miriam is smitten with the Leprosie Numb 12. For the second Is the love of Christ to his owne a choyse and an everlasting love then 1 A Saint can never fall from the love of Christ though he may fall so as to loose the manifestation of it yet never the love it self which is everlasting If a Soul once in Christs love might fall from it how should his love be everlasting 2 How blessed is the condition of the poorest beleever he is a man beloved of Christ every beleever may be called Jedidiah the beloved of the Lord one loved with an everlasting love Is in accounted a priviledge among men to have the love of a great man whose love is like himself fading and changeable O what is it to have the love of Christ King of Kings whose love also is as himself immutable everlasting Christs Favourites are never cast out of favour 3 How then doe Saints injure Iesus Christ 1 By calling his love upon every turne into question I fear Christ doth not love me such a time such a day in such a duty I had his love but now I fear I have lost it What injury is this to the love of Christ He saith my love it everlasting Soul I will love thee freely and I will love thee for ever for ever thou sayest once I had his love but now I have lost it 2 By measuring his love by theirs When I make my love to Christ a measure to measure Christs love to me by If I love Christ much then I think Christ loves mee much if I love Christ a little then I think he loves me but a little and if I love Christ not at all then I think he loves me not at all What a dishonour is this to the love of Christ to hang it upon my love as it the same were greatned or lessened by my love were much little or not at all as mine is I confess in respect of the manifestation of love it is so oftentimes but for the love it self that is not so changeable for it is immutable and everlasting 4 Take heed of sinning against this love If Christs love be everlasting sin not against everlasting love grieve not everlasting love by sinning You think perhaps the thing you commit is but little O know this the lesse the thing is for which you grieve everlasting love the greater is your sin that for so little a thing you will grieve everlasting love Consider Saints Christ saith as it were to you Souls if you will sin you shall sin against everlasting love you shall trample my love 5 Serve God freely and without fear out of pure love if Gods love did depend upon our walking then we might fear but when it doth not so but is everlasting what hinders but that we should serve cheerfully without fear 6 Labour to get a portion of this love Sinners Sinners would you have portions seek a portion of this love Dost want a portion for thy self art poor c. begge a portion of this love say Lord though I have nothing else I shall have enough if thou wilt give me a portion of this love Fathers Mothers doe you want portions for your Children and it may be damn your Souls to get them O seek a portion of this love for them a Childe which is left here with such a portion though hee have nothing else is better than that Childe which is heir to ten thousand pounds a year Mothers goe home now and tell your Children Children I have heard of the love of Christ O that thou wouldest seek this portion Childe And poor Servants and people that work all the week long goe now together and say we have heard of the love of Christ where is everlasting rest O that we had that for our portion good Lord give us our portion there Quest But is there any hope of attaining this love Answ Yes this love is a free love Hosen 14.4 I will heal their back-sliding I will love them freely c. say why not I have it Q. But is this free to Sinners A. Yes Rom. 5.8 But God commendeth his love towards us in that while we were yet sinners Christ dyed for us would Christ give his life for Sinners and will he not give his love to Sinners Nay it was his love made him give his life Q. But how shall I come by this love A. I say no more but this Goe to Christ for it goe
convincing thereof and cry out of it and yet are strangers to Gospel-humiliation Many a one cryes out of his Drunkenness c. and resolves against it I have been so and so O but I think I will never do so more I will turn over a new leaf c. and yet are not humbled Cain saw his sin and run mad upon it and Judas saw it and hanged himself and yet were not humbled So men may sinne till they runne mad hang and drowne themselves and yet not humbled 4 It doth not arise from looking on the Law and the threats thereof and pressing these on the soul Some there are who hearing of repentance and Gospel-humiliation would fain get a repentance and humiliation of their own and hereupon they run to the Law and read over and over the Threats Curses and Damnations of the Law thinking by this to do the deed when alas poor souls they do but knock a flint to get water out of it none comes and they knock knock knock their hearts and the Law together to bring forth the water of repentance and all to no purpose none comes 2 What manner of looking upon Christ is this that doth beget this Gospel-humiliation Answ It is not a looking upon Christ with the outward and bodily eyes Thus many saw Christ when hee was here below yea thus they beheld Christ who yet crucified him and yet this did not beget Gospel humiliation in any that beheld him only thus And thus likewise every one shall see him when hee comes as Rev. 1â—7 Behold hee cometh with clouds and every eye shall see him and they also which pierced him yet wee read not that this shall humble any who are not otherwise humbled indeed mens hearts shall fail them for fear men shall bee gastered and at their wits end when the Drunkard and Sabbath-breaker and hee that comes hither now to scoffe and flout and jeer shall see Christ coming in flaming fire to take vengeance on him they shall bee at their wits end mens hearts shall faile them the Captain and the sturdy valiant Souldier which now have hearts like Lions and Tigers and will not bee startled though they meet with men or Devils who have lived here prophanely drinking and swilling their hearts who never failed them shall at this day when they shall see Christ coming to take vengeance on prophane persons faile them and shake and quiver within them like an ashen leaf and they shall cry to the mountains and rocks to fall on them c. and yet for all this they shall bee far from having any work of Gospel-humiliation upon them therefore it is not looking upon Christ with the bodily eyes doth it But that looking upon Christ which begets this true Gospel-humiliation it is looking upon Christ with a spiritual eye an eye of faith that is looking upon Jesus Christ not as if he were a man onely like other men walking here but as one that God the Father sent into the world to dye for the fins of poor sinners and who when hee was here did suffer death to this end that hee might take their sins away and by dying hee hath washed mee a poor foul filthy sinner and cleansed mee from all my sins When a poor Drunkard c. who hath lived like a Swine twenty thirty forty years lookes thus upon Christ hee is ashamed of himself and mourns bitterly for his sins when hee can say I have been such a vile Drunkard such a Sot such a Whoremaster as there hath not been such another in the Country and yet Christ dyed for mee and hath washed and cleansed mee this humbles thoroughly this begets Gospel-humiliation 3 But how doth this looking upon Christ as pierced for sin beget this true Gospel-humiliation Answ 1. By clear convincing a man of sin There is nothing in the world which brings such clear and strong convictions of sin as this doth the Law hath no such convictions as grace hath and beholding of Christ brings the Law though it come and tell a sinner of a thousand sins hee is guilty of here and here and here thou hast failed at such and such a time thou hast been drunk been with thy Queans yet the Law presently puts a man upon doing which being a very natural way the poor sinner which had a wound quite through but even now comes and claps a duty or two on and so all is healed up and the man is as whole as a fish and now hee thinks himself no sinner at all and therefore observe where ever the Law is most preached and urged there men are beaten into a road of Civility and there is no men in the world that bless themselves more that they are in a good estate and without sin than these men But now looking upon Christ that doth fully and clearly convince a man of sin when a poor soul looks upon a pierced Christ O saith the soul what a vile wretch am I I was drunk at such a time prophaning the Sabbath at such a time and suffering my children to do it at such a time and behold this sin I see it piercing of Jesus Christ I was sleighty formal in duty proud unbeleeving envious against my brother at such a time and behold yonder I behold those very sins piercing of Christ This convinceth the soul of all sins and it so convinceth as the soul sees there is no other way in the world nor help for it but to run to Jesus Christ and to flye to the blood of Christ O saith the soul I am such a sinner and I see there is no help nor releef in the world for mee but yonder bleeding Christ 2 By exceedingly aggravating of a mans sins The Law cannot aggravate sin as looking upon a pierced Christ will and doth O this wondrously aggravates sin 1 It shews that every sin I commit is against a loving Father O saith the soul thus and thus have I done against God and behold what a loving Father hee is to mee yonder I behold his Son his onely begotten Son hanging upon the Cross and hee is whipping and wounding of him for what I have done beeause otherwise I must have been whipped and wounded for it to all eternity O the greatness of his love and O the greatness of my rebellion O that ever I should bee such a wretch and walk thus as I have done 2 It shews that every sin committed it wounds Jesus Christ and goes to the heart of Christ When it looks upon Christ as pierced then it sees such a sin I committed at such a time that comes and gives him a blow and such a one and such a one that comes and runs him in the side then the soul looks upon it self and saith O what a wretch am I the other day I was light and wanton and behold now I see that very sin wounding Jesus Christ the other day I was got with my merry companions in such a Chimny-corner with my
Fiddle my Pot and Tobacco-pipe singing and making merry and jovial and behold that very sin then committed it thrust a spear into the side of Christ O vile creature therefore that I was that ever I did thus the other day I sat dressing and trimming and pricking up my selfe curling and laying out my haire by handfulls three houres together and altogether neglected prayer c. and now I see that sin wounding Jesus Christ The other day I was with my Queans in such a corner c. railing at these Round-heads Independents Sectaries c. and now I see this also wounding Jesus Christ The other day I was speaking evill of my brother grudging against him proud arrogant c. and now I see this piercing the side of Jesus Christ 2 By bringing a pardon in hand to the soul looking upon Jesus Christ brings a pardon in hand to the soule Now a man being convinced of sin and then his sin aggravated to the highest and then a pardon brought this will breake his very bea rt for his sinne to thinke that eyer hee should do thus When a man comes to thinke thus I am the vilest sinner that hath been in all the Country O but yonder Christ hee hath been pierced for my sins and behold I see him And to assure mee that hee is pierced for my sinnes behold God the Father through the wound that was made in his side hath given mee an Acquittance and here I have my pardon in hand which though it hath cost mee nothing yet Christ hath paid dear for it and thinking and beleeving thus hee reflects upon himselfe and his sinnes and his heart melts all into tears and O saith the soule that ever I should do thus that ever I should do thus and now it calls it selfe Wretch and Foole and Devil it hath walked so towards God and it is so incensed against his sinnes that were they flesh and blood to bee fought with as wee fight with men it would presently try its life with them 4 By assuring him of a Crown and Inheritance that God hath laid up for him The Soule lookes upon Christ as pierced and as it is convinced of sinne hath sinne aggravated and a pardon brought So also by looking upon Christ it hath assurance given it of a Crowne it shall one day enjoy O saith the soule now I behold that very thing viz. my sinne which kept mee from enjoying of a Crowne and Kingdome Christ hath taken it away A Crowne from all Eternity was prepared for mee and nothing is in the way to keepe mee from possessing of it but this I have been a filthy sinfull and a foolish creature and have both forfeited my Crowne to Gods Justice and given the same to the Devil But behold yonder Jesus Christ hath bought this Crowne againe for mee satisfying Gods Justice and by force hath taken the same from the Devil and hee gives it mee freely though hee hath paid his dearest blood for it When the soule looks upon this and considers the infinite love of Christ in it and its wretchedness that it should cause Christ to suffer thus much it is even melted and broken to peeces The most effectual means to kill and subdue Sin One SERMON on 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous IN the former Chapter the Apotle laies before Beleevers that plenteous Redemption that is in Jesus Christ and the precious vertue and merit of his Bloud to cleanse poor Sinners from their sins vers 7. But if wee walk in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin and also what riches of pardoning grace and mercy are in God to poor sinners In the first verse of this Chapter hee makes use of these things to stirre up to holinesse of life and modification of sin in all Beleevers These things write I unto you that you sin not as if he should say I doe not write these things that now you might live as you lift and sin boldly because Christs Bloud is so efficacious and Gods Grace so free no nothing lesse but I write these things that from such considerations you might be more provoked to holinesse of life and the mortification of sin in you the end of these discoveries and the use you should make of them is purity not prophaneness holinesse not licentiousnesse These things write I that you sin not By the way observe two things Obser 1. That the end of Gospel Revelation is to keep men from sin 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil Acts 26. â—â— To open tâ—eir eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Rom. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the Spirit And this must needs be the end of Gospel-Revelation because 1 God sent Christ to this end Tit us 2.13 14. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that hee might redeeme us from all iniquity and purifie unto himself a peculiar people zealous of good works 2 The Gospel is preached to this end Acts 14.15 We also are men of like passions with you and preach unto you that yee should turne from these vanities unto the living God c. 3 The Spirit is given to this end to make us holy 4 It was the end of all Gods administrations it was the end of the Legal administration Gal. 3.19 Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made c. which administration being weak and not able to doe it as Rom. 7.9 10 11. For I was alive without the Law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to be unto death for sin taking occasion by the Commandement deceived me and by it slew me Chap. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the spiit Heb. 7.19 For the Law made nothing perfect but the bringing of a
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
for our justification declaring himself to have gotten the day of the Law Sin Hell and the Devil all the enemies of our salvation and likewise alluring us hereby that wee are already in him acquited God having forgiven us all our trespasses and shall assuredly one day rise as hee is risen to live with him in glory hereafter when this our corruptible shall put on incorruption and this our mortall shall put on immortality and death shall bee swallowed up into victory Again which our hearts should bee much taken up with How that Jesus Christ being now risen hee as the common person of the Saints and as a glorious Conqueror is ascended up into heaven herein triumphing over Principalities and Powers which he by his death had spoyled making a shew of them openly and leading captivity captive where being arrived hee is sate down at the right hand of the Father upon the Throne of Majesty in the heavens having Angels Principalities and Powers made subject unto him and all his enemies under his feet himselfe being invested with Majesty and Glory Sovereignty and Power Authority and Judgement all which hee improves for the good of his Saints Again farther How that the Saints as considered in him their common person are quickned together with him and raised up together and made to sit together in heavenly places being sharers and partakers with him in his life and death in his humiliation and exaltation hee personating them in both having his wisdome righteousness riches holiness made over to them so that they are compleat in him and of his fulnesse doe receive grace for grace Again yet farther how that Jesus Christ being now in the heavens is there imployed in making preparation and providing mansions for his Saints against they come thither and is continually ready to and busied in presenting the wants and petitions of his people to his Father hee also himselfe in all our exigencies and under all our infirmities making intercession for us so that wee are for ever safe and secure from all fear and danger hee ever living to make intercession for us From whence when all his Elect of Jew and Gentile shall bee called home hee shall gloriously come attended with his mighty Angels and ten thousands of his Saints when as the Spouse being arraied in fine linnen clean and white hee shall take her to himselfe and celebrate his glorious Marriage and having done justice upon all her enemies here below and judged quick and dead shall triumphantly carry her with himselfe into his Fathers Kingdome where shee shall for ever bee with him where hee is beholding the glory the Father hath given him and injoying with him fulnesse of glory fulnesse of joy and pleasures for evermore Again yet farther the thoughts whereof our thoughts should bee exercised about how that in the mean time that his people might bee gathered together and made meet to bee partakers of the inheritance of the Saints in light hee hath and continually doth send forth his Spirit the great promise of the Father together with Messengers and Ambassadors having the everlasting Gospel in their mouths whereby those which everlasting love did in the beginning choose out of the world and predestinated to the adoption of Sons are in time through grace called and actually and personally having precious faith given unto them justified from all their iniquities united to him made children heires of God and joynt heires with Christ sanctified by the Spirit and through the applying of the blood of Jesus have their consciences purged from dead works to serve the ever living and true God daily going on from faith to faith and strength to strength till in the end they attaine the Resurrection of the dead and come to behold God in Sion Finally seeing and considering what glorious things are through grace wrought and prepared for us and which are in part and shall be in Gods time fully given to us it should bee the continual exercise of our hearts and that which wee should bee much taken up with how wee may come to attain and enjoy these things so as may make for the glory of God the good of others and our own comfort more It should bee our continual querying O how shall I come to know more of Christ more of the love of God in Christ How shall I come to beleeve in Christ more to live by faith more to injoy the fruit and comfort of my election through grace my redemption justification by Christ adoption in him union with him more How shall I come to bee more sanctified by the Spirit made more conformable to him have more of his Image imprinted upon mee feel him more in his Death and Resurrection have more fellowship with him in his sufferings O how shall I come to have corruption in mee daily more mortified my pride mortified my unbeleefe mortified my corrupt affections and passions mortified my luke-warmness earthly-mindedness deadness formality in duty mortified How shall I come to have my graces more quickned my faith love godly-sorrow humility self-denial patience thankfulness contentedness quickned O how shall I have a heart carried out more to glorifie God in the place calling I am in time opportunities I have How shall I have a frame of heart to go about the service of God more freely willingly cheerfully and to act in it more purely sincerely every day than other Such things and questions as these are I call Spiritual things and they are the things our hearts should bee exercised about Object Must a Saint onely bee exercised about Spiritual things are there not some external things which a Saint must exercise himselfe in and about Answ Yes there are outward Civil imployments which a Saint as a man is with moderation to bee exercised about And also there are outward Ordinances and institutions of Jesus Christ which a Saint as hee is a Christian out of obedience to his Masters command so far as the same is made clear to him is to bee exercised in and about in exercising himselfe in which though the things themselves are external yet hee injoyes much inward and spiritual communion with Jesus Christ therefore I do not oppose spiritual things to all things external neither would I bee so understood For though the Kingdome of God doth not consist in meat and drink yet meat and drink are usefull in their place and men in an ordinary way cannot live without it But now when I speak of a Saints exercising himself in spirituals I oppose spiritual 1 To things expresly forbidden which are simply in themselves evill and sinful being things not convenient nor becoming Saints Eph. 5.3 4. But fornication and all uncleanness or covetousness let it not bee once named amongst you as becometh Saints neither filthiness nor foolish talking nor jesting which are not convenient Prophane courses become no man but worst of all a Saint 2 To things light and frivolous Things indeed unworthy the thoughts of a Saint
threat of death in case of disobedience and the promise of life upon condition of obedience by assuring her seed in giving forth this rule unto them that they are already most certainly freed from death and possessed of life and that therefore shee gives not forth this rule unto them to bee as a way or meanes through the observance of which they may escape the one or obtaine the other but only as a declaration of their Fathers will and their duty that by it they may bee instructed how they ought to walk and to please God Hence the obedience of Sarahs Children so farre as they are subject to their Mother Sarah only receiving their Law out of her hand is pure Gospel obedience i. e. obedience springing from the Spirit of Christ dwelling in them as the principal efficient cause from love and thankfulness to-their Father as the moving cause from an earnest desire that their Father might have some service from them and glory by them as the final cause and this is pure Gospel obedience when God is Agent Motive and End in all we doe 4 Hence wee may learn That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should hee not fear death and condemnation either by his falling short in obedience or by his disobedience This Position will sound harsh in some cares and be accounted a leavened Principle but doe but observe how naturally it flowes from what hath been laid downe and proved for if the promise of life and salvation upon condition of obedience and the threat of Death and Condemnation to the disobedient bee proper to the Law as Hagars Law and if the Law as Hagars Law be now cast out then hath a Beleever nothing to doe with the Law as it is a law promising life to the obedient or threatning death to the disobedient and if so then cannot he expect life and salvation from it though hee should obey it nor need hee fear death though hee disobey it This necessarily follows that which hee hath nothing to doe with is dead to delivered from c. hee can neither expect good no nor fear evil from But the Law as Hagars Law hee hath nothing to doe with is dead to it delivered from it therefore he can neither expect good nor need he fear evil from it Obj. But it will be said Such a principle as this dâ—th open a wide gap to all manner of licention nesse Ans Not so but contrariwise it is co a gracious heart the most powerful motive and the greatest help that can bee to holinesse for as there is nothing moves such a one so strongly as doth this perswasion upon the heart that whatsoever it hath is of the free love of God only and that this love is such as that nothing can separate from it so nothing affords the Soule more firme help and reliefe against sin and temptations to sin than doth the knowledge and assurance of this that sin and temptation though it should conquer cannot condemn for so long as the Soul looks upon a possibility of being condemned by sin if vanquished by it he is in continual fear and therefore whensoever hee findes the motions of sin or temptations to sin stirring in himself hee presently grows weak and faint through this fear I shall bee vanquished and so condemned and as a fainting man is not in a capability to stand up against an enemy assaulting him with full strength so this fainting Soul whose strength through fear is gone before it is assaulted sinkes downe presently under the assault and is without any great resistance made a captive to that thing it hates which thing the Apostle Paul had large experience of in himself when hee said Sinne taking occasion by the Commandement wrought in mee all manner of concupiscence for without the law sin was dead for I was alive without the law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to bee unto death for sin taking occasion by the Commandement deceived me and by it slew me Rom. 7.8 9 10 11. But now when a Soul apprehends this that Hagars condemning Law hath nothing to doe with him and can from the clear knowledge of this say beleevingly to sin and temptation when hee feeles it beginning to stirre O sin O temptation though I should now yeeld to thee which is the thing thou wouldest have yet know this that thou shalt never condemn me which is the thing thou seekest hereby he doth as I may say disanimate the strength of sin and temptation and mightily encourageth himself and so adds to his owne strength that whereas be ever before encountred sin with disadvantage hee doth now encounter it with advantage and fights with the greatest resolution that can bee and without faint-heartednesse which faint-heartednesse comes in by the doore of this fear if I am conquered I am undone but if this fear be removed from the heart and the Soul once throughly perswaded of this my condition doth not depend at all upon the event of this Combate but whether I conquer or am conquered that is the same then shall it finde its hands made strong to fight and its heart also mightily resolved Such a state or condition as this I am speaking of there is but it is knowne only of those whom God hath brought out of Hagars School and who are in the School of Sarah my meaning is such as God hath enlightned to see and enabled to receive in the love of it this blessed truth that rigid servile Hagar is an out-cast and hath no longer rule over them having neither punishments to inflict nor rewards to bestow upon them but milde and loving Sarah is their only Mother and hath the sole government of them whose Children though they may be corrected with gentle rebukes yet can they never become out-casts and bee disinherited as Hagars may Till wee come into Sarahs Schoole we cannot learn this lesson yea Sarahs Children whilst they continue in Hagars Schoole will be offended at it Thus we have done with the First Question viz. what we are to understand by the Old Covenant I come now to the Second viz. Quest 2. What kind of Covenant this Old Covenant is Ans This is indeed the knotty Question and if there be any peece of the Doctrine of the Covenants that seemes to have perplexing difficulties in it this is it Before I can deliver my thoughts hereof positively it is necessary that something bee laid downe Negatively in opposition to that common principle which holds this Old Covenant to bee a Covenant of Grace and to differ from the New only in respect of administration so making the Old and the New not to be two diverse Covenants but two administrations of one and the same Covenant the one more dark the other more clear but the Covenant to bee for substance the same and